Podcast appearances and mentions of william cavanaugh

William Cavanaugh describes to Brad and Paul how the state came to dominate the Church, using Chile as a case study, and drawing links between Pinochet and Trump in the outworking of fascism through Christian nationalism in the US and in models such as Victor Orbán in Hungary. (Register now for the course Colossians and Christology which will run from June 3rd to July 29th https://pbi.forgingploughshares.org/offerings) If you enjoyed this podcast, please consider donating to support our work. Become a Patron!

Professor William Cavanaugh, author of Migrations of the Holy and The Uses of Idolatry, weighs in on the topic of nationalism. He argues that nationalism is a religion that rivals Christianity and is therefore not compatible with it. Thanks to Jamie Maule for sound engineering!

Hour 2 Segment 1 Tony is joined by William Cavanaugh, professor of Catholic studies at DePaul University, to share his thoughts on the selection of Pope Leo XIV, and what to expect from this new Pope in comparison to Pope Francis. Hour 2 Segment 2 Tony airs the live White House Press Conference and shares his thoughts on the reporters’ questions and White House press secretary Karoline Leavitt’s comments. Hour 2 Segment 3 Mostly women arrested in Columbia University library takeover - Liberal white women continue to be the absolute worst Hour 2 Segment 4 Tony Katz’s Friday Audio Dump See omnystudio.com/listener for privacy information.

Tony is joined by William Cavanaugh, professor of Catholic studies at DePaul University, to share his thoughts on the selection of Pope Leo XIV, and what to expect from this new Pope in comparison to Pope Francis.See omnystudio.com/listener for privacy information.

Hour 1 Segment 1 Tony starts off the show talking about the “two dozen trade deals” Trump is pushing forward and how it will affect the tariffs. Hour 1 Segment 2 Tony talks through the different political takes around the selection of Pope Leo XIV. Hour 1 Segment 3 Tony explains the reworking of the air traffic control system with the new administration. Hour 1 Segment 4 Trump pulls nomination of Ed Martin for DC US Attorney. Trump says he’s naming Fox News host, former judge Jeanine Pirro as top federal prosecutor in D.C. Hour 2 Segment 1 Tony is joined by William Cavanaugh, professor of Catholic studies at DePaul University, to share his thoughts on the selection of Pope Leo XIV, and what to expect from this new Pope in comparison to Pope Francis. Hour 2 Segment 2 Tony airs the live White House Press Conference and shares his thoughts on the reporters’ questions and White House press secretary Karoline Leavitt’s comments. Hour 2 Segment 3 Mostly women arrested in Columbia University library takeover - Liberal white women continue to be the absolute worst Hour 2 Segment 4 Tony Katz’s Friday Audio Dump Hour 3 Segment 1 Tony starts this hour talking about how the 10% tariff is the new baseline and the effect this has had on other parts of our lives. Hour 3 Segment 2 Tony shares his thoughts on people’s takes on the importance of this new Pope selection. Hour 3 Segment 3 Tony talks about DOJ confirming investigation into NY attorney general for alleged mortgage fraud Hour 3 Segment 4 Tony wraps up the show talking about attorney general Pam Bondi leaking Epstein secrets to a woman in a recording on a hidden camera. Tony also shares his thoughts around the Epstein conspiracies. See omnystudio.com/listener for privacy information.

The world has a new pope, American Cardinal Robert Prevost, who will be known as Pope Leo XIV. Professor at the center for World Catholicism and Intercultural Theology at De Paul University Dr. William Cavanaugh spoke to Ingrid Hipkiss.

Hour 1 Segment 1 Tony starts the show by talking about Dick Durbin and other Democratic senators retiring or not seeking reelection. Tony also talks about Vice President J.D. Vance saying the U.S. will walk away unless Russia and Ukraine agree to proposals. Tony also talks about the recent statement from President Donald Trump criticizing Volodymyr Zelenskyy not recognizing Crimea as Russian territory. Hour 1 Segment 2 Tony talks about Scott Bessent saying there is a big opportunity for a U.S./China trade deal. Hour 1 Segment 3 Tony is joined by William Cavanaugh, professor of Catholic studies at DePaul University, to talk about the passing of Pope Francis, and who the top candidates are to succeed him. Hour 1 Segment 4 Tony wraps up the first hour of the show talking about the FDA will begin banning artificial food dyes next year. See omnystudio.com/listener for privacy information.

Tony is joined by William Cavanaugh, professor of Catholic studies at DePaul University, to talk about the passing of Pope Francis, and who the top candidates are to succeed him.See omnystudio.com/listener for privacy information.

Hour 1 Segment 1 Tony starts the show by talking about Dick Durbin and other Democratic senators retiring or not seeking reelection. Tony also talks about Vice President J.D. Vance saying the U.S. will walk away unless Russia and Ukraine agree to proposals. Tony also talks about the recent statement from President Donald Trump criticizing Volodymyr Zelenskyy not recognizing Crimea as Russian territory. Hour 1 Segment 2 Tony talks about Scott Bessent saying there is a big opportunity for a U.S./China trade deal. Hour 1 Segment 3 Tony is joined by William Cavanaugh, professor of Catholic studies at DePaul University, to talk about the passing of Pope Francis, and who the top candidates are to succeed him. Hour 1 Segment 4 Tony wraps up the first hour of the show talking about the FDA will begin banning artificial food dyes next year. Hour 2 Segment 1 Tony starts the second hour of the show talking about the latest on illegal immigration and human trafficking. Tony also talks about an illegal immigrant convicted of killing teens in a high-speed crash set to be released early. Hour 2 Segment 2 Tony plays another rendition of Jasmine Crockett Masterpiece Theatre, as she made an appearance on Jimmy Kimmel Live and she would absolutely take a head-to-head IQ test against President Donald Trump. Hour 2 Segment 3 Tony talks about a free Palestine protest at Yale University. Tony also talks about his surgery tomorrow for his torn bicep tendon. Hour 2 Segment 4 Tony wraps up the second hour of the show talking about the World Economic Forum investigating claims against Klaus Schwab. Hour 3 Segment 1 Tony starts the final hour of the show joined with Ed Morrissey of HotAir.com to talk about CNN saying the right-wing people are taking advantage of their bias. Hour 3 Segment 2 Tony talks more about Scott Bessent saying there is a big opportunity for a U.S./China trade deal. Hour 3 Segment 3 Tony talks more about the Supreme Court poised to rule for parents who objected to LGBTQ content in elementary schools in Tennessee. Hour 3 Segment 4 Tony wraps up another edition of the show talking about Molly Jong-Fast on Elon Musk and Tesla stock being down. See omnystudio.com/listener for privacy information.

Terry Keshner of our Audacy sister station WBBM in Chicago... spoke with William Cavanaugh... Professor of Catholic Studies at DePaul University.

Does religion cause violence? It's a common notion today, but Professor William Cavanaugh challenges it in an incisive way. Who stands to gain from this idea? Who benefits from laying the blame for violence at the feet of religion? And what definition of 'religion' is operative here? Thanks to Jamie Maule for editing this video!

As violence erupts around the world, many are feeling more unsettled now than ever. And one conflict at the forefront of many's attention is the war in Gaza. For some, it's just one more example of religions causing divisions and violence that would otherwise not exist. It joins a long list that includes the medieval Crusades, Witch Hunts, and the Wars on Terror. But how true is this? Are religions inherently violent, and would the world be more peaceful without them? To quote John Lennon's famous song, if there were no religions, would we all just live for today? Helping us dissect this myth is Dr. William Cavanaugh, one of the world's leading theologians and experts on the history of religion and warfare.

Join us at the Bible Bistro as we explore the intersection of Christianity and consumer culture through the lens of William Cavanaugh's book, "Being Consumed." In this episode, we discuss the ethical challenges of living in a consumer-driven society and the significance of the Eucharist, or the Lord's Supper. Drawing from Paul's first letter to the Corinthians, we examine how the Eucharist serves as an act of thanksgiving and communion, binding us together as a faith community.Listen in as we reflect on the transition from a labor-based acquisition of goods to a consumer culture where money mediates our needs and desires. We touch on the disconnection between production and consumption, the abundance of goods, and its link to materialism and addiction. Through our conversation, we challenge the false dichotomy between the material and the spiritual, considering the phenomenon of hoarding and the proliferation of storage units as indicators of excess consumerism.Finally, we explore the isolating effects of online shopping and the nostalgic connection to physical activities as a counter to modern consumerism. Referencing Augustine and C.S. Lewis, we discuss the concept of a God-shaped hole and how addiction stems from attempting to fill this void. Reflecting on Philippians 4, we emphasize Paul's teachings on contentment and true fulfillment through a relationship with God. Our conversation culminates in a discussion on the communal aspect of communion, urging us to honor our interconnectedness as the body of Christ and to find unity in our shared faith and purpose.LinksSupport Ryan and Brian's Bible BistroPatreon: https://www.patreon.com/thebiblebistroFacebook: https://www.facebook.com/thebiblebistroInstagram: https://www.instagram.com/thebiblebistro/Apple Podcasts: https://apple.co/3H7qRmgSpotify: https://spoti.fi/3I7Gw6AWebsite: https://www.thebiblebistro.comRyan and Brian's Bible Bistro is a podcast all about the Bible, theology, and all things related to the Christian faith.

We'll be back next Monday with new episodes! Until then, by popular demand, we're replaying one of our episodes from Season One. Listeners, meet Co-Host Wil Bailey! He's a husband to Yolanda, a father to Isabella, and a friend to many, near and far. To learn more about Wil & Yolanda, watch: https://youtu.be/o73CY-x06Y4To learn more about Costa Rica Mission Projects, visit: http://costaricamissionprojects.comRead The World in a Wafer by William Cavanaugh. Wil Bailey is a Missionary serving in Costa Rica. He received his Master of Divinity degree from Duke University Divinity School in May of 2003 and has been commissioned as a United Methodist Volunteers in Mission Individual Volunteer. His wife, Yolanda, is an active, life-long member of the Evangelical Methodist Church of Costa Rica.Wil went to Costa Rica for the first time when he was 15 years old with a United Methodist Volunteers in Missions youth work team. He went back every chance he got, and by the time he moved to Costa Rica in 2003, he had been 14 times. The majority of those trips were mission work teams. Wil says, "I have known since that first trip that doing mission work in Central America would always be a part of my life." Wil has also been on work teams to Honduras and Belize and spent the Summer of 2001 working with the Methodist Church of Southern Africa in Johannesburg, South Africa.Wil spent the Summer of 2002 back in Costa Rica living with a pastor and his family in San Isidro. It was over the course of those three-and-a-half months that God showed Wil that there was a ministry for him in Costa Rica. The week before he left to come back to the States to finish seminary, Wil met with Bishop Fernando Palomo in San Jose, and the Bishop invited him to come to work full-time as a part of the Evangelical Methodist Church of Costa Rica.In March of 2014 Wil and Yolanda were overjoyed to welcome the newest member of the Costa Rica Mission Projects family, Isabella Caroline Bailey Ulloa. Wil and Yolanda believe that when Jesus washed the feet of His disciples, he taught us, in dramatic fashion, that if we claim to be His followers, we must be servants to one another. Christian service comes in many forms and they believe that they have been called to provide opportunities for churches in Costa Rica and churches from other countries to serve one another and explore what it means for us to be part of a body that extends far beyond the walls of our own individual churches. Their hope is that they might be able to help foster long lasting, fruitful relationships between the congregations who participate in this ministry. It is very important to them that they avoid establishing or reinforcing already existing relationships of dependency, but rather, that the churches involved will discover the benefits of interaction with one another. They understand the communion that takes place across borders, cultures and languages as a glimpse of God's Kingdom and as a sign of the work of the Holy Spirit among us.Music by: Irene & the SleepersLogo by: Jill EllisWebsite: menomissions.orgBB Website: https://www.brokenbanquetpodcast.comContact Us: brokenbanquetpodcast@gmail.com

Peter and Susannah talk with Dr. William Cavanaugh about his book Being Consumed. What is the nature of the consumer economy? That's what this short book seeks to explore. William Cavanaugh discusses his argument with the hosts, asking questions such as: When is a market free? Is our problem that we are too attached to consumer products? Should we be aiming at a local economy? Do we live in a world of scarcity? Along the way they discuss Saint Augustine and stealing pears, Rene Girard, and whether an Anthropologie window display can point Susannah toward the kingdom of God. They also discuss strategies for becoming more aware of the things we use, the production process, and the people who are producing them.

Many of us gathered here tonight have spent time sitting at the bedside of a relative or friend who is dying.  Ken and I intimately shared this experience with Dorothy this past October as she faced the end of her life. Such an experience is sacred, and it is a deathwatch.  Quite frankly, this experience will inevitably be part of every human being's life because none of us can escape death, whether it is the death of a dearly loved relative, a friend, or even our own death.  Being present in a deathwatch is a necessary work and ritual, as we walk with loved ones to the endpoint of life.  Tonight, on this day we call Good Friday, we gather and stand at the foot of the cross to experience a deathwatch.  We stand together in community as we watch our friend, Jesus, draw his last breath, and we experience a form of liturgy.  The word liturgy literally means “the work of the people.”  So, as we come together tonight, we come to experience a necessary form of the work of the people, a liturgical deathwatch. And we wonder, “Where is God in the midst of such horror?”  Throughout this week we have been remembering the unspeakable suffering and violence Jesus faced during his last week of life. And I have no doubt that the people who stood at the foot of the cross some 2,000 years ago wondered, “Where is God in the midst of such suffering?”  Tonight, we stand at the foot of the cross, and we wait, and we wonder.    Friends and family have gathered for this deathwatch, looking on as Jesus is executed.  Gathered here under the cross we find a menagerie of humanity and I wonder what role I play.  I see the executioners, the guards and the gamblers, the mourners, the friends, the followers, the mother, the criminals, the devout religious elite, the politicians, the passersby, the innocent bystanders.  And all I can do is wonder how Jesus can continue to love this lot of human beings even as he breathes his last breath.  Yes, this is a liturgical deathwatch. Frederick Buechner, in his book Waiting in the Dark, writes, “At no time more than at a painful time do we live out of the depths of who we are instead of out of the shallows.”  As we gather and watch Jesus breathe his last, I wonder, and I think about this.  I think about the fact that we need to go to a deeper place to make sense of this horror.  I am reminded of the necessary, disturbing, yet cathartic aspect of this experience.  I am reminded of the way in which we replay the details of this story year after year.  I am reminded of the way in which we find ourselves in the story and consider our own culpability.  Yes, this is a necessary work of the people, even if repulsive.  Theologian, William Cavanaugh, has written, this is “a kind of perverse liturgy in which the body of the victim is the ritual site where the state's power is manifested in its most awesome form.”  It is a perverted, violent, diseased form of liturgy.  It is a diseased form of the work of the people.  Yet, as we experience this work of the people, waiting and watching as Jesus faces the brutal, violent end of life, we come face to face with love!  A perverted, diseased liturgy comes face to face with true liturgy as we begin to see the very heart of God, a God who embraces even the deepest brokenness of this world in love and continues to love.  In this execution of our friend Jesus, we see a God who is present in the deepest, darkest, most violent places in life.  What juxtaposition we find as we again experience this true liturgy.  Every time we replay this deathwatch, we experience a true liturgy which is the Eucharist.  We enter the place where the body of the victim, our friend, Jesus, makes possible the creation of a new body.  For, it is in the death of Jesus' body that a new body is formed – the community of believers – a new body which lives by resurrection hope. Yes, this is a necessary liturgical deathwatch.  We need to replay this work of the people every year. As Jesus hangs on a cross before us, he holds up a mirror to all our diseased, distorted liturgies. We need to experience this liturgy because we need to be reminded of the diseased, counter liturgies that are taking place in the world and in our culture, the other liturgies we live by in which bodies are scripted into other dramas – like the dramas of fear, hatred. and exclusion. Such are the liturgies that unite people in today's violent world, liturgies we continually see enacted in the epidemic gun violence that plagues our culture. In the routine child sacrifices we make to the god of guns. This is truly a diseased, sick ritual or liturgy we allow to happen over and over again. Such are the liturgies embodied in reactive behaviors that lead to exclusion and fear, liturgies we see as policies created to ban books and marginalize the LGBTQIA community, liturgies that criminalize compassion and care for transgender youth.  Such are the liturgies that lead to forms of division and hatred, liturgies that attempt to whitewash the history of slavery in this country and walk back the civil rights movement, liturgies that create a mentality of us vs them. These are the deeply distorted, diseased forms of liturgy, the truly perverted works of the people we experience on a daily basis.  And, in the cross of Jesus we find that God still lovingly embraces us, takes our sordid, perverted, deadly liturgies into God's very self, enters the tombs we create, breaks the chains of death that hold us, and then transforms our very lives through grace and love. Tonight, as we face the cross, we move toward the end.  As we stand at the foot of the cross, we hear Jesus' last words as he proclaims, “It is finished.”  Tonight, we move toward the conclusion and purpose of this Lenten journey.  And, as we watch Jesus die, we astonishingly watch him embrace this deeply broken world with love, and then we are called to remember that the liturgy we enact as people of faith is one of hope, not fear.  The work of the people we are called to enact and live is one of embrace, not exclusion.  As we live this liturgical deathwatch, we know that in Jesus, we find hope, a vibrant living hope, we find grace, and we find love. We also know he has promised that, after three days, he will rise again!  And, in Jesus, our dear friend who hangs there dead and lifeless, we see a world that is truly over-turning, and there, in that place, we find the reorientation of our entire existence.  Our liturgical deathwatch is coming to an end as we watch humanity kill its Creator.  But, we remember that “in God accepting this end in Jesus, there is now nowhere that we go that God has not been before, not even death.  And this descent into death in itself is not the last word because Sunday, yes Sunday, is just around the corner.” (Frederick Buechner)

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram / Facebook. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ Sugestão: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * Comentário Bíblico Popular: Antigo Testamento", por William MacDonald, ed. Mundo Cristão * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova * O Antigo Testamento interpretado versículo por versículo, por R. N. Champlin, ed. Hagnos * Playlist sobre o livro "O mundo perdido de Adão e Eva": https://youtube.com/playlist?list=PLRVeBaicnZqH5hlGlZdQtZfYLvJc4dCJ0 Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

In which Jo and Ethan reflect on this episode from 2020 and listen back. Here's how we described it then: In which Ethan and Jo talk about all the nuanced problems with Christianity and money. The books Ethan and Jo recommend are Christianity and the New Spirit of Capitalism by Kathyrn Tanner, Being Consumed by William Cavanaugh, and On Social Justice: St. Basil the Great from the Popular Patristics series. Transcripts, when available, can be found at patreon.com/wthiap. Just search for the episode title. WHAT THE HELL IS A PASTOR HAS MERCH! https://www.bonfire.com/what-the-hell-is-a-pastor-theme-tee/ https://www.bonfire.com/wthiap-the-void/ Excited about WTHIAP OTR (What the Hell is a Pastor on the Road)? Support us over on Patreon to make that dream a reality: https://www.patreon.com/wthiap. Want to reach out? Email us at whatthehellisapastor@gmail.com. Like Twitter/facebook/instagram? We do too, we guess. Find us under the handle @WTHIAP.

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram / Facebook. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram / Facebook. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram / Facebook. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Een shambhala special met prof. William CavanaughEnkele jaren geleden las Jonas voor het eerst professor William Cavanaugh's boek The myth of religious violence. Dat boek schudde zijn kijk op religie en secularisme grondig dooreen. Religie wordt over het algemeen gezien als iets inherent gewelddadigs omdat het op irrationele geloofsovertuigingen gebaseerd is, terwijl secularisme wordt voorgesteld als een meer rationele manier om meningsverschillen te organiseren. Maar Cavanaugh's boek draaide dergelijke alledaagse veronderstellingen volledig op hun kop – en dat deed hij met heel wat solide feiten en grondige argumenten. Jonas citeert Cavanaugh dan ook geregeld in zijn eigen artikels en boeken. Hij is nu eenmaal een grote fan. Het mag dan ook voor zich spreken, dat hij bijzonder blij was toen hij hoorde dat professor Cavanaugh in november een tournee zou doen in Nederland. Hij werd immers uitgenodigd door De Zinnen, een katholiek netwerk voor inspiratie en dialoog, om aan meerdere universiteiten een lezing te geven over zijn boek. Zijn laatste stop was de Radboud Universiteit en dat vormde uiteraard een prachtige gelegenheid om hem ook even uit te nodigen in de Shambhala studio. Paul, William en Jonas hadden vervolgens een diepgaand gesprek over verschillende blinde vlekken in het dagelijkse discours rond religie, secularisme, spiritualiteit en geweld.*Logischerwijze spraken we in het Engels met professor Cavanugh. Deze aflevering is dan ook uitzonderlijk eens niet in het Nederlands. Je kan wel een Nederlandstalig interview lezen op de website van Volzin. Dat interview vormt een bewerkte samenvatting van enkele fragmenten uit het gesprek. Maar hopelijk vormt het Engels geen probleem, want wat mij betreft is het gehele gesprek zeker de moeite waard.*Jonas maakt nog meer Engelstalige podcast onder de titel Re-visioning Religion. Met experten uit de hele wereld heeft hij in die podcasts diepgaande dialogen op het kruispunt van religie, mystiek en politiek. Mocht dat jouw interesse wekken, zoek dan zeker eens naar Re-visioning Religion in je favoriete podcastapp.------'Groetjes uit Shambhala' is een productie van Volzin.

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram / Facebook. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram / Facebook. * "O Antigo Testamento interpretado versículo por versículo", por R. N. Champlin, ed. Hagnos * Comentário Bíblico Popular: Antigo Testamento", por William MacDonald, ed. Mundo Cristão * Playlist sobre o livro "O mundo perdido de Adão e Eva": https://youtube.com/playlist?list=PLRVeBaicnZqH5hlGlZdQtZfYLvJc4dCJ0 Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Violence and religion are often mentioned in the same breath. In fact, the idea that religion has a tendency to promote violence is part of the conventional wisdom of Western societies. According to theologian William Cavanaugh, this ‘wisdom' is actually a myth. And a dangerous one at that, because it helps to construct and marginalize a religious Other as fundamentally different from ourselves. Come and learn from William Cavanaugh about the myth of religious violence. 22|11|17 The Myth of Religious Violence | Lecture and conversation with theologian William Cavanaugh | Thursday, 17 November 2022 | 20.00-21.30 hrs | Academiezaal, Aula, Radboud University | Radboud Reflects, deZinnen and Studium Generale Tilburg Read the review: https://www.ru.nl/radboudreflects/terugblik/terugblik-2022/terugblik-2022/22-11-17-the-myth-religious-violence-lecture-and/ Or watch the video: https://youtu.be/j25qqee61KE Never want to miss a podcast again? Subscribe to this channel! Also don't forget to like this podcast! Radboud Reflects organizes in-depth lectures about philosophy, religion, ethics, science and society, check our website for upcoming in-depth (English) lectures: www.ru.nl/radboudreflects/agenda/english-lectures/ Do you want to stay up to date about our activities? Please sign in for the English newsletter: www.ru.nl/rr/newsletter

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram / Facebook. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ ou no Facebook: https://www.facebook.com/mec.elshaddai/ * Artigo do BioLogos mencionado (em inglês): https://biologos.org/articles/adam-is-israel Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Susan Hayward, associate director of the Religious Literacy and the Professions Initiative at Harvard Divinity School, leads the conversation on religious literacy in international affairs.   FASKIANOS: Welcome to the final session of the Fall 2022 CFR Academic Webinar Series. I'm Irina Faskianos, vice president of the National Program and Outreach here at CFR. Today's discussion is on the record, and the video and transcript will be available on our website, CFR.org/Academic if you would like to share it with your classmates or colleagues. As always, CFR takes no institutional positions on matters of policy. We're delighted to have Susan Hayward with us to discuss religious literacy in international affairs. Reverend Hayward is the associate director for the Religious Literacy and Professions Initiative at Harvard Divinity School. From 2007 to 2021, she worked for the U.S. Institute of Peace (USIP), with focus on Sri Lanka, Myanmar, Columbia, and Iraq. And most recently serving as senior advisor for Religion and Inclusive Societies, and as a fellow in Religion and Public Life. During her tenure at USIP, Reverend Hayward also coordinated an initiative exploring the intersection of women, religion, conflict, and peacebuilding, partnership with the Berkley Center at Georgetown University and the World Faith Development Dialogue. And she coedited a book on the topic entitled Women, Religion and Peacebuilding: Illuminating the Unseen. Reverend Hayward has also taught at Georgetown and George Washington Universities and serves as a regular guest lecturer and trainer at the Foreign Service Institute. And she's also a member of the Council on Foreign Relations. So, Susan, thank you very much for being with us today. Can you begin by explaining why religious literacy is so important for understanding international affairs? HAYWARD: Yeah, absolutely. Thank you, Irina. And thanks to the Council on Foreign Relations for inviting me to be a part of this webinar. And I really appreciate you and the invitation, and I appreciate all of you who have joined us today, taking time out of what I know is a busy time of year, as we hurdle towards final exams and cramming everything into these last weeks of the semester. So it's great to be with all of you. I am going to be—in answering that broad question that Irina offered, I'm going to be drawing on my work. As Irina said, I worked at the—I work now at Harvard Divinity School's Religion and Public Life Program. And what we seek to do here is to do here is to advance the public understanding of religion in service of a just world at peace. And we do that, in part, by working with professionals in governments and foreign policy, and in the humanitarian sector, as well as working with our students who are seeking to go into vocations in those professional spheres. And then my fourteen years with the Religion and Inclusive Societies Program at the U.S. Institute of Peace. So I'll say a little bit more about both of those as we go along, and those experiences, but I'm also happy to answer any questions about either of those programs when we turn to the Q&A. And I should say that I'm going to be focusing as well—given that a lot of you all who are joining us today are educators yourselves or are students—I'm going to be focusing in particular on how we teach religious literacy within international affairs. So I wanted to begin with the definition of religious literacy, because this is a term that is increasingly employed as part of a rallying cry that's based on a particular diagnosis. And the diagnosis is that there has been insufficient deep consideration of the multiple and complex dimensions of religion and culture that impact international affairs at all levels across the world. And that the result of that lack of a complex understanding of religion in this arena has been the—the hamstringing of the ability of the international system to operate in ways that are effective in bringing justice, peace, democracy, human rights, and development. So I'm going to circle back to that diagnosis in a bit. But first I want to jump to the prescription that's offered, which is to enhance religious literacy using various resources, trainings, courses, and ways that are relevant for foreign policymakers and those working across the international system, as well as those students who are in the schools of international affairs, or other schools and planning to go into this space, into this profession. So the definition that we use here at Harvard Divinity School—and this is one that has been adopted by the American Academy of Religion, which is the scholarly guild for religious studies—defines it in this way: Religious literacy is the—entails the ability to discern and analyze the fundamental intersections of religion and social, political, and cultural life through multiple lenses. So specifically, one who is religious literate will possess a basic understanding of different religious traditions, including sort of fundamental beliefs and practices and contemporary manifestation of different religious traditions, as well as how they arose out of and continue to be shaped by particular social, historical, and cultural contexts. And the ability to discern and explore the religious dimensions of political, social, and cultural expressions across time and space. So this gets broken down in two different ways—three, according to me. But that definition focuses on two in particular. One is often referred to as the confessional approach or the substantive approach. So that's looking at understanding different religious traditions and their manifestations in different places. That's understanding something fundamental about the difference between Theravada Buddhism and Vajrayana Buddhism, for example. Or how Islam is practiced, and dominantly practiced in Nigeria, versus in North America, for example. The second approach is the religious studies approach. Which is sometimes also called the functional approach. So that's the ability to be able to analyze the ways in which religions in complex ways are really intersecting with social, and political, and economic life, even if not explicitly so. But in implicit, embedded ways shaping different kinds of economic systems, social systems, and political systems, and being able to analyze and see that, and so ask particular questions and consider different kinds of policy solutions—diagnoses and solutions that can take that into account. And then finally, I add the religious engagement approach. That particularly comes out of my work when I was at USIP and working with foreign policymakers in the State Department and elsewhere. To some extent, overseas as well, those in the diplomatic sector. Which I understand is determining whether, when, and how to engage with specifically defined religious institutions, actors, and interests, including on issues related, for example, with religious freedom, in ways that are inclusive, just, strategic, and, importantly for the U.S. context, legal. So abiding by the Establishment Clause of the Constitution. Now, all three types of religious literacy defined here depend on three principles or ideas. So the first is that they understand religions as lived, as constituted by humans who are constantly interpreting and reinterpreting their religious traditions. This means that as a result they are internally diverse, sometimes very internally contradictory. They'll have different religious interpretations with respect to particular human rights issues, particular social issues, issues related to gender, and so on and so forth. That they change over time. That that sort of complex interpretive process that is going on within religious traditions also leads to kind of larger normative changes within religious traditions over history in different temporal contexts. And that they're culturally embedded. So as the question I was asking earlier, how is Islam, as it's understood and practiced in Nigeria, different from how it's understood and practiced in North America, for example. There are ways in which the particular religious interpretations and practices of a tradition are always going to be entangled with specific cultural contexts in ways that are near impossible to disentangle at times. And that means that they just manifest differently in different places. And this—these ideas of religion as lived pushes against an understanding of religions as being static or being monolithic. So that then leads us to ensure that there's never—that it's always going to be a problem to make sweeping claims about entire religious traditions because you'll always find somebody or some community within those religious traditions that don't believe or practice according to the claim that you just made about it. And that applies to situations of violent conflict and with respect to human rights, on global issues like climate and migration. This idea, the internal diversity in particular, is what is at play when you hear the phrase “Ambivalence of the Sacred” that was coined by Scott Appleby in his—in this very influential book by the same name. I'll throw in here a quote from Scott Appleby from that book, this idea that religions are always going to show up in ambivalent or contradictory ways across different places, but also sometimes in the very same contexts. So I think we can see that, for example, in the U.S. right now, and that there's no one, let's say, religious position with respect to reproductive rights, for example. There's a great deal of internal plurality and ambivalence that exists across religious traditions and interpretations within the Christian tradition and beyond about that specific issue. Moreover then, what religion is, what is considered religious, what is recognized as religious and what isn't, and how it manifests in different contexts depends on just a complex array of intersecting factors. I'm going to come back to—that's kind of meaty phrase just to throw out there, so I'm going to come back to that in a minute. So the second principle or idea of religious literacy that I want to highlight here is the idea of right-sizing religion. This is a phrase that Peter Mandaville used quite a bit when he was in the State Department's Religion and Global Affairs Office under the Obama administration and has written about. So I'll turn you to that article of his to understand more about it. But the central idea is that we don't want to over nor underemphasize religion's role in any given context. So just by way of a quick example, in looking at the Rohingya crisis or the ethnic cleansing of Rakhine State in Myanmar, one could not say it was all about religion, that it was about Buddhist nationalists who are anti-Muslim wanting to destroy a particular religious community. Nor could you say it had nothing to do with religion, because there were these religious dimensions that were at play in driving the violence towards the Rohingya and the larger communities' acceptance of that violence against the Rohingya community. But if you were to overemphasize the religious roles, the religious dimensions of that crisis, then your policy solutions—you might look at religious freedom tools and resources to be able to address the situation. And that would address the situation in part, but obviously there were other economic and political factors that were at play in leading to the Rohingya crisis. And including certain economic interests with oil pipelines that were being constructed across lands that the Rohingya were living on in Rakhine state, or the political conflict that was taking place between the military and the National League of Democracy, and so on. So addressing the crisis holistically and sustainably requires that we right-size the role that religion is playing in that particular crisis. And that goes across the board, in looking at conflicts and looking at the role of religion in climate, and addressing climate collapse, and so on and so forth. We need to always neither under nor overestimate the role that religion is playing in driving some of these issues and as a solution in addressing some of these issues. OK. So with that definition and principles of religious literacy in mind, I want to go back to the diagnosis that I gave at the—that I mentioned at the top, for which religious literacy is offered as a solution. The diagnosis, if you remember, was that there's been insufficient consideration given to the multiple and complex dimensions of religion and culture that impact international affairs. So I'm going to demonstrate what it means to apply the religious studies approach to religious literacy, or the functional approach to religious literacy, to help us understand why that might be. And remember, the religious studies approach is seeking to discern and explore the religious dimensions of political, social, and cultural expressions and understandings across time and place. So this approach, in trying to answer that question and consider that diagnosis, it would invite us to look historically at the development of the modern international legal and political systems in a particular time and place in Western Europe, during the European Enlightenment. As many of you may well know, this came about in the aftermath of the so-called confessional or religious wars. Those were largely understood to have pitted Protestants against Catholics, though it's more complicated in reality. But broadly, that's the story. And the modern state, on which the international system was built, sought to create a separation between religious and state authority. For the first time in European history, this separation between religious and state authority that became more rigid and enforced over time, in the belief that this was necessary in order to ensure peace and prosperity moving forward, to bring an end to these wars, and to ensure that the state would be better able to deal with the reality of increasing religious pluralism within Europe. So this was essentially the idea of secular political structures that was born in that time and place. And these secular political structures were considered to be areligious or neutral towards religion over time, again. In the process of legitimating this sort of revolutionary new model of the secular modern state, and in the process of creating this demarcated distinction that had not previously existed—at least, not a neat distinction of the secular or the political authority and the religious—the religious authority—there was an assertion as part of that ideologically legitimate and support that. There was an assertion of the secular as rational, ordered, and associated with all of the good stuff of modernity. Meanwhile, the religious was defined in counter-distinction as a threat to the secular. It was irrational, backwards, a threat to the emerging order. A not-subtle presumption in all of this is that the new modern state and the international system would serve as a bulwark against archaic, dangerous, religious, and other traditionally cultural, in particular, worldviews and practices in—it would be a bulwark against that, and a support for this neutral and considered universal international law and system—secular system. Now, I realize I'm making some, like, huge, broad historical sweeps here, given the short amount of time I have. But within that story I just told, there is a lot more complexity that one can dig into. But part of what I seek to do in offering religious literacy in international relations theory and practice to students, and to practitioners in this realm, is to help those operating in the system think through how that historically and contextually derived conception of religion and the co-constitutive conception of secularism continues to operate within and shape how we interpret and respond to global events within the system. And this occurs—I see this happening in two dominant ways. One is, first, in thinking about religion as a distinct sphere of life that can be disentangled entirely from the political, when in reality religion is deeply entangled with the political, and vice versa. And scholars like Talal Asad and Elizabeth Shakman Hurd have done really great work to show how even our understanding of the secular and secular norms and so on is shaped by Protestant Christian commitments and understandings. And saying within that, our understanding of what religion is—like, a focus on belief, for example, which has been codified in a lot of religious freedom law, as part of the international system—again, tends to emphasize Protestant Christian understandings of what religion is and how it functions. So that's the first reason for doing that. And then second, in understanding religion to be a threat to modernity, and sometimes seeing and responding to it as such rather than taking into account its complexity, its ambivalence, the ways in which it has been a powerful force for good, and bad, and everything in between, and in ways that sometimes let the secular off the hook for ways that it has driven forms of violence, colonialism, gender injustice, global inequalities, the climate crisis, and so on. So those are the consequences of when we don't have that religious literacy, of those potential pitfalls. And, on that second point, of the ways in which religion continues to be defined in ways that can overemphasize its negative aspect at time within the international system, I commend the work of William Cavanaugh in particular and his book, The Myth of Religious Violence to dig into that a little bit more. So what we're seeking to do, in bringing that kind of religious literacy to even thinking about the international system and its norms and how it operates, is to raise the consciousness of what Donna Haraway calls the situatedness of the international system, the embedded agendas and assumptions that inevitably operate within it. And it invites students to be skeptical of any claims to the systems neutrality about religion, how it's defined, and how it's responded to. So I recognize that that approach is very deconstructionist work. It's informed by, post-colonial critical theory, which reflects where religious studies has been for the last couple decades. But importantly, it doesn't, nor shouldn't ideally, lead students to what is sometimes referred to as analysis paralysis, when there's sort of groundedness within hypercritical approaches, only looking at the complexity to a degree that it's hard to understand how to move forward then to respond constructively to these concerns. Rather, the purpose is to ensure that they're more conscious of these underlying embedded norms or assumptions so that they can better operate within the system in just ways, not reproducing forms of Eurocentrism, Christo-centrism, or forms of cultural harm. So the hope is that it helps students to be able to better critique the ways in in which religion and secularism is being—are being discussed, analyzed, or engaged within international affairs, and then be able to enter into those kinds of analysis, policymaking, program development, and so on, in ways that can help disrupt problematic assumptions and ensure that the work of religious literacy or religious engagement is just. So I'm just going to offer one example of how this kind of critical thinking and critical—the way of thinking complexly about religion in this space can be fruitful. And it speaks back to one of the things Irina noted about my biography, the work I had done looking at women and religion and peacebuilding. So while I was at USIP, in that program, we spent several years looking specifically and critically at forms of theory and practice, and this subfield that had emerged of religious peacebuilding. And we were looking at it through the lens of gender justice, asking how religion was being defined in the theory or engaged in the peacebuilding practice and policy in ways that unintentionally reinforced gender injustice. And what we found is that there were assumptions operating about certain authorities—often those at the top of institutions, which tended to be older, well-educated men—representing entire traditions. Assumptions made about their social and political power as well. When in reality, we knew that those of different genders, and ages, and socioeconomic locations were doing their own work of peacebuilding within these religious landscapes, and had different experiences of violence, and so different prescriptions for how to build peace. So we began to ask questions, like whose peace is being built in this field of religious peacebuilding that was emerging? And the work that USIP had been doing in this space of religious peacebuilding? Whose stories were being left out in the dominant analyses or narratives in the media about religious dimensions of certain conflicts, and what are the consequences of that? So these kinds of questions are grounded in the recognition of, again, the internal diversity, the change over time of religious traditions. And they help ensure that analysis and policy actions aren't unintentionally reproducing forms of harm or structural violence. I'm almost done. So please do bring your questions so that we can engage in a discussion with each other. But I wanted to end by offering a couple examples of resources that I think might be helpful to both enhancing your own religious literacy but also as potential pedagogical tools in this work. So first is Religious Peacebuilding Action Guides that were produced by the U.S. Institute of Peace, in partnership with Salam Institute for Peace and Justice, and the Network for Religious and Traditional Peacemakers. There's four guides. They're all available for free online. Once I close down my PowerPoint, I'm going to throw the links for all of these things I'm mentioning into the chat box so you can all see it. But one of the things—I'm just going to dive in a little bit to the analysis guide, because one of the things that I think is useful in helping, again, to help us think a little bit more complexly about religion, is that it takes you through this process of thinking about the different dimensions of religion as defined here—ideas, community, institutions, symbols and practices, and spirituality. So it's already moving beyond just an idea of religious institutions, for example. And it takes you through doing a conflict assessment, and asking the questions related to religion with respect to the drivers of the conflict and the geographic location and peacebuilding initiatives, to help you craft a peacebuilding—a religious peacebuilding initiative. I have used this framework as a means to help students think through the ambivalence of religion as it manifests in different places. So I have an example there of a question that I have sometimes used that has been fruitful in thinking about how these five different dimensions of religion have manifested in American history in ways that either have advanced forms of racialized violence and injustice or that have served as drivers of peace and justice. And there's lots of examples across all of those dimensions of the ways in which religion has shown up in ambivalent ways in that respect. There's also—USIP's team has produced a lot of amazing things. So I'll put some links to some of their other resources in there too, which includes they're doing religious landscape mappings of conflict-affected states. They have an online course on religious engagement in peacebuilding that's free to take. Another resource is from here, at Harvard Divinity School in the Religion in Public Life Program. And we provide a series of case studies that is for educators. It's primarily created educators in secondary schools and in community colleges, but I think could easily be adapted and used in other kinds of four-year universities or other kinds of professional settings, where you're doing trainings or workshops, or even just holding discussions on religious literacy. So there's a series of kind of short, concise, but dense, case studies that are looking at different religions as they intersect with a host of issues, including peace, climate, human rights, gender issues. And it says something about that case study here—the example that I have here is the conflict in Myanmar, pre-coup, the conflicts that were occurring between religious communities, and particularly between Buddhist communities and Muslim communities. And then there's a set of discussion questions there that really help to unearth some of those lessons about internal diversity and about the ways in which religious intersects with state policies and other kinds of power interests and agendas—political power interests and agendas. And then also, at our program, Religion and Public Life, we have a number of courses that are available online, one that's more on the substantive religious literacy side, looking at different religious traditions through their scriptures. Another course, it's on religion, conflict and peace, all of which are free and I'm going to throw them into the chat box in a moment. And we also have ongoing workshops for educators on religious literacy, a whole network with that. So you're welcome to join that network if you'd like. And then finally, we have a one-year master's of religion and public life program for people in professions—quote/unquote, “secular” professions—who want to come and think about—they're encountering religion in various ways in their work in public health, or in their work in journalism. And so they want to come here for a year and to think deeply about that, and bring something back into their profession. And then the final thing, and then I'm going to be done, and this one is short, is the Transatlantic Policy for Religion and Diplomacy, which brings together point people from—who work on religion across different foreign ministries in North America and Europe. And their website, religionanddiplomacy.org, has a lot of really great resources that—reports on various thematic issues, but also looking at religion in situ in a number of different geographic locations. They have these strategic notes, that's what I have the image of here, that talk about, at a particular time, what are some of the big stories related to religion and international affairs overseas. And they list a number of other religious literacy resources on their website as well. So I commend all of that to. And with that, let me stop share, throw some links into the chat box, and hear responses and questions from folks. FASKIANOS: Wonderful. Thank you for that. That was terrific. And we are going to send out—as a follow-up, we'll send out a link to this webinar, maybe a link to your presentation, as well as the resources that you drop into the chat. So if you don't get it here, you will have another bite at the apple, so to speak. (Gives queuing instructions.) So I'm going to go first to the written question from Meredith Coon, who's an undergraduate student at Lewis University: What would be a solution for India to have many different religions live in peace with each other, especially since most religions share a lot of the same core values of how people should live? And how can society prevent the weaponization of religion, while still allowing broad religious freedom? HAYWARD: All right. Thank you for the question, Meredith. And one thing just to note, by way of housekeeping, I'm not sure I can actually share the links with all of the participants. So we'll make sure that you get all of those links in that follow-up note, as Irina said. So, Meredith, I think a couple things. One, I just want to note that one of the assumptions within your question itself is that folks of different religious persuasions are constantly at conflict with one another. And of course, there is a reality of there is increasing religious tensions around the world, communal tensions of many different sorts, ethnic, and religious, and racial, and so on, across the world. And the threat to democracy and increasing authoritarianism has sometimes exacerbated those kinds of tensions. But there's also a lot of examples presently and historically of religiously incredibly diverse communities living in ways that are harmonious, that are just, and so on. So I think it is important—there's a lot of work that supports forms of interfaith dialogue and intra-faith dialogue. And I think that that work is—will always be important, to be able to recognize shared values and shared commitments, and in order to acknowledge and develop respect and appreciation for differences as well on different topics—again, both within religious traditions and across them. But I think that dialogue alone, frankly, is not enough. Because so often these tensions and these conflicts are rooted in structural violence and discrimination and concerns, economic issues, and political issues, and so on. And so I think part of that work, it's not just about building relationships kind of on a horizontal level, but also about ensuring that state policies and practice, economic policies and practices, and so on, are not operating in ways that disadvantage some groups over others, on a religious side, on a gender side, on a racial side, and so on. So it's about ensuring as well inclusive societies and a sense as well of inclusive political systems and inclusive economic systems. And doing that work in kind of integrated ways is going to be critical for ensuring that we're able to address some of these rising forms of violations of religious freedom. Thanks again for the question. FASKIANOS: Thank you. Next question from Clemente Abrokwaa. Clemente, do you want to ask your question? Associate teaching professor of African studies at Pennsylvania State University? I'm going to give you a moment, so we can hear some voices. Q: OK. Thank you very much. Yeah, my question is I'm wondering how peacebuilding, in terms of religious literacy, how would you look at—or, how does it look at those that are termed fundamentalists? How their actions and beliefs, especially their beliefs, those of us—there are those outside who perceive them as being destructive. So then to that person, is their beliefs are good. So they fight for, just like anyone will fight for, what, a freedom fighter or something, or a religious fighter in this case. So I'm just wondering how does religious literacy perceive that in terms of peacebuilding? HAYWARD: Right. Thank you for the question, Professor Abrokwaa. I really appreciate it. So a couple things. One, first of all, with respect to—just going back, again, to the ambivalence of the sacred—recognizing that that exists. That there are particular religious ideas, commitments, groups, practices that are used in order to fuel and legitimate forms of violence. And I use violence in a capacious understanding of it, that includes both direct forms of violence but also structural and cultural forms of violence, to use the framework of Johan Galtung. And so that needs to be addressed as part of the work to build peace, is recognizing religious and nonreligious practices and ideas that are driving those forms of violence. But when it comes to religious literacy to understand that, a couple ways in which the principles apply. One is, first, not assuming that their—that that is the only or exclusive religious interpretation. And I think sometimes well-meaning folks end up reifying this idea that that is the exclusive religious interpretation or understanding when they're—when they're offering sometimes purely nonreligious responses to it. And what I mean by this, for example, let's look at Iran right now. I read some analyses where it's saying that, the Iranian authorities and the Ayatollahs who comprise the Supreme Council and so on, that they—that they define what Islamic law is. And there's not a qualification of that. And in the meantime, the protesters are sort of defined as, like, secular, or they're not—the idea that they could be driven by certain—their own Islamic interpretations that are just as authoritative to them, and motivating them, and shaping them is critical. So being able to recognize the internal plurality and not unintentionally reify that particular interpretation of a religious tradition as exclusive or authoritative. Rather, it's one interpretation of a religious tradition with particular consequences that are harmful for peace. And there are multiple other interpretations of that religious tradition that are operating within that context. And then a second way that the religious literacy would apply would also look at the ways in which sometimes the diagnoses of extremist groups that are operating within a religious frame doesn't right-size the role of religion in that. It sometimes overemphasizes the religious commitments, and drives, and so on. And so, again, we need to right-size. There are religious motivations. And we need to take those seriously. And we need to develop solutions for addressing that. And there are economic interests. And there are political interests. So there's a whole host of factors that are motivating and inspiring and legitimating those groups. And being able to take into account that more holistic picture and ensure that your responses to it are going to be holistic. And then one final thing I want to say that's not with respect to religious literacy as much—or, maybe it is—but it's more just about my experience of work at USIP, is that—and it kind of goes back to the question that Meredith asked before you about religious harmony between multireligious relations and harmony, is that I sometimes finds that engaging with groups that are defining themselves and motivating themselves with a primary grounding in religion, that they're not going to participate generally in interfaith initiatives, and so on, right? And so that's where some of that intra-faith work can be particularly important. I saw this, for example, in Myanmar, when their—when previously the movement that was known as Ma Ba Tha, which was defined by some as a Buddhist nationalist anti-Muslim kind of Buddhist supremacist group. The folks who were most successful in being able to engage in a values-grounded conversation with members of the organization were other Buddhist monks, who were able to speak within the language of meaning and to draw attention to, like, different understandings of religious teachings or religious principles with respect to responding to minority groups, and so on. So I think that's in particular, with addressing those groups, that's where that intra-religious work or intra-communal work can be really critical, in addition to some of that cross-communal work. FASKIANOS: Thank you. So we've seen, obviously, the war in Ukraine and how Christian Orthodoxy is being—or, Greek Orthodoxy in Ukraine, and the division. Can you talk a little bit about that and how it's playing out with Russian identity? HAYWARD: Yeah, absolutely. There's been some really good analysis and work out there of the religious dimensions of the Russia-Ukraine conflict. So again, the sort of dominant story that you see, which reflects a reality, is that there are ways in which political and religious actors and interests are aligning on the Russian side in order to advance particular narratives and that legitimate the invasion of Ukraine that—that are about sort of fighting back against an understanding of the West as being counter to traditional and religious values. Those are some of the religious understandings. And then that concern gets linked then to the establishment of an independent or autocephalous Orthodox Church within the Ukraine context. And you see—in particular, what's pointed to often is the relationship between Patriarch Kirill in the Russian Orthodox Church, and Putin, and the ways in which they've sort of reinforced each other's narrative and offered support to it. And there's really great analysis out there and stories that have been done about that. And that needs to be taken into account in responding to the situation and, I would say, that some of the religious literacy principles would then ask us to think about other ways in which religion is showing up within that, that go beyond the institution too. So a lot of the news stories that I've seen, for example, have focused exclusively on—sometimes—exclusively on the clerics within the Orthodox Church and their positions, either in support of or in opposition to the war. But in reality, on the ground there's a lot more complexity that's taken place, and a lot more of the ways in which different individuals and communities on both the Russia and the Ukraine side are responding to the violence, to the displacements, and so on. It paints a more complex and, I think, fascinating story, frankly. And sort of illuminates ways forward in support of peacebuilding. For example, there's ways in which different kinds of ritual practices within Orthodoxy have served as a source of support and constancy to folks who are living in this situation of insecurity and displacement, in ways that have been helpful. There are, of course, other religious traditions that exist within both Ukraine and Russia that are operating and responding in different ways. Like, the Jewish community in Ukraine and the Catholic—the Greek Catholic Church in Ukraine. So looking at those complexities both within Orthodoxy, but there's many different ways that Orthodox Christians are responding in both countries. There's not one story of Orthodox Christianity and the invasion of Ukraine. But also looking at some of the religious diversity within it. And that helps to ensure, like I said, one, that we're developing solutions that are also recognizing the ways in which religion at a very ground level is serving as a source of support, humanitarian relief, social, psychological support to people on the ground, as well as the ways in which it's sort of manifesting ambivalently and complexly in ways that are driving some of the violence as well. And it also helps to push back against any sort of a narrative that this is about a Russian religion—on the Russian side—this is about a religious war against a secular, non-religious West or Ukraine, right? That that goes back to what I was talking about with the historical sort of contingencies that are baked into this system a little bit. And in defining it in that way, Russia's religious and its motivations are religious, Ukraine's not religious, that's both not true—(laughs)—because there's many religious folks within the Ukraine and within the West generally, but also feeds—it feeds the very narrative that Putin and Kirill are giving of a secular West that is anti-religion, that is in opposition to Russian traditional values. FASKIANOS: It seems like there needs to be some training of journalists too to have religious literacy, in the same way that we're talking about media literacy. HAYWARD: Yeah. FASKIANOS: Probably should be introduced as well. (Laughs.) HAYWARD: Yeah, Irina, it's funny, we did—one of my students actually did a kind of mapping and analysis of stories about the Russia-Ukraine conflict and the religious dimensions of it. And she noted that there was—for example, it was—almost always it was male clerics who were being quoted. So there was very little that was coming from other gendered perspectives and experiences on the ground, lay folks and so on. And again, for that—for that very reason it's sort of—because we know so many policymakers and international analysis are depending on these kinds of media stories, I worry that it creates a blinder to potential opportunities for different kinds of ways of addressing needs and partners for addressing needs on the ground. FASKIANOS: Great. Thank you. I'm going to go next to Liam Wall, an undergraduate student at Loyola Marymount University: With so much diversity within religions itself, how can we avoid the analysis paralysis you mentioned and take in as many unique perspectives as possible, without letting that stand in the way of progress? How does one know that they have enough religious literacy and can now become an effective practitioner? HAYWARD: Well, OK, the bad news is that you will never have enough religious literacy. (Laughs.) This is a process, not an end. There are scholars here at Harvard who have been studying one particular sect of a particular religious tradition for their entire adult lives, and they would still say that they are students of those traditions, because they're so complex. Because so many of these traditions are composed of a billion people or just—just 500 million people. But that means that there's going to be an incredible diversity to explore. And so that's the bad news. But the good news is, one, like, first take the burden off of your shoulders of having to be an expert on any one particular religious tradition, in order to be able to help to develop and enhance your own religious literacy, and those of others, and to operate in ways that reflect the principles of religious literacy, is the good news. As well as there are many different kinds of resources that you can turn to in order to understand, for example if you're going to be working in a particular geographic location, scholarship, people you can speak to in order to begin to understand at least some of the specific manifestations and practices, and some of the disputes and diversity that exists within that particular country or geographic location across religious traditions. But, secondly, I would say, it's almost more important than—like, the substance is important. But what's just as important, if not more important, is understanding what kinds of questions to be asking, and to be curious about these religious questions and their intersection with the political and social. So we sometimes say that religious literacy is about developing habits of mind in how we think about these religious questions, and what kinds of questions we ask about religion. So it's about developing that kind of a reflex to be able to kind of see what's underneath some of the analysis that you're seeing that might be relevant to religion or that might be advancing particularly problematic understandings of religion, or reinforcing binaries like the secular and the religious and so on. And that's just as—just as important. So the extent to which you're continuing to, like, hone those—that way of thinking, and those habits of mind, that will set you up well for then going into this space and being able to ask those particular questions with respect to whatever issues you're focusing on, or whatever geographic location you're looking at. FASKIANOS: Great. I'm going to go next to Mohamed Bilal, a postgraduate student at the Postgraduate Institute of Management in Sri Lanka. HAYWARD: Yay! FASKIANOS: Yes. How does sectarianism influence our literacy? In turn, if we are influenced by sectarianism, then would we be illiterate of the religion but literate of the sect? Thus, wouldn't such a religious literacy perpetuate sectarianism? HAYWARD: Thank you for the question, Mohamed. It's—I miss Sri Lanka. I have not been there in too long, and I look forward to going back at some point. So I would say sectarianism, in the sense of—so, there's both religious sects, right? There's the existence of different kinds of religious traditions, interpretive bodies, jurisprudential bodies in the case of Islam. And then broader, different schools or denominations. The term that's used depends on the different religious tradition. And that reflects internal diversity. Sectarianism, with the -ism on the end of it, gets back to the same kinds of questions that I think Professor Clemente was asking with respect to fundamentalism. That's about being sort of entrenched in an idea that your particular religious understanding and practice is the normative, authentic, and pure practice, and that all others are false in some ways. That is a devotional claim or—what I mean by a devotional claim, is that is a knowledge claim that is rooted within a particular religious commitment and understanding. And so religious literacy in this case would—again, it's the principles of internal diversity, recognizing that different sects and different bodies of thought and practice are going to exist within religious traditions, but then also ensuring that any claim to be normative or to be orthodox by any of these different interpretive bodies is always a claim that is rooted within that religious tradition that we sometimes say is authentic. It's authentic to those communities and what they believe. But it's not exclusive. It's not the only claim that exists within that religious tradition more broadly. And the concern is about—sects are fine. Different denominations, different interpretative bodies are fine and a good and sort of natural thing, given the breadth and the depth of these religious traditions. The problem is that -ism part of it, when it becomes a source of competition or even potentially violence between groups. And so that's what needs to be interrogated and understood. FASKIANOS: So another question from John Francis, who's the senior associate vice president for academic affairs at the University of Utah: If you were training new diplomats in other countries to be stationed in the United States, where a wide range of religious traditions thrive, how would you prepare them for dealing with such religious variation? HAYWARD: The same way I would—and thank you, again, for the question. The same way that I would with any other diplomats going to any other—the same way I do with foreign service officers at the Foreign Service Institute, who are going to work overseas. I would—I would invite them to think about their own assumptions and their own worldviews and their own understandings of what religion is, based on their own contexts that they grew up in. So how that shapes how they understand what religion is, in the ways I was speaking to before. So for example, in Protestant Christianity, we tend to emphasize belief as the sort of core principle of religious traditions. But other religious traditions might emphasize different forms of practice or community as sort of the central or principal factor. So recognizing your own situatedness and the ways in which you understand and respond to different religious traditions. I would invite those who are coming to work here to read up on the historical developments and reality of different religious communities and nonreligious communities in the U.S. and encourage them to look not just at some of the—what we call the world religions, or the major religions, but also at indigenous traditions and different practices within different immigrant communities. And I would have them look at the historical relationship between the state and different religious communities as well, including the Mormon tradition there in Utah, and how the experience of, for example, the Mormon community has shaped its own relationship with the state, with other religious communities on a whole host of issues as well. And then I would encourage—just as I was saying earlier—no diplomat going to the U.S. is going to become an expert on the religious context in the U.S., because it's incredibly complex, just like anywhere else in the world. But to be able to have sort of a basic understanding to be able to then continue to ask the kinds of questions that are going to help to understand how any political action is taken or response to any policy issues kind of inevitably bumps up against particular religious or cultural commitments and values. FASKIANOS: Great. I'm going to take the next question from Will Carpenter, director of private equity principal investments at the Teacher Retirement System of Texas, and also taking a course at the Harvard Extension School. HAYWARD: Hey! FASKIANOS: I'm going to ask the second part of Will's question. How will the current polarized domestic debate regarding U.S. history, which is often colored by the extremes—as a force for good only versus tainted by a foundation of injustice—impact America's capacity to lead internationally? HAYWARD: Hmm, a lot. (Laughter.) Thank you for the question. I mean, I think the fact of polarization in the U.S. and the increasing difficulty that we're facing in being able to have really deep conversations and frank conversations about historical experiences and perceptions of different communities, not just religiously, not just racially even, but across different—urban-rural, across socioeconomic divides, across educational divides and, of course, across political divides, and so on. I think that—I think that absolutely hampers our ability to engage within the global stage effectively. One, just because of the image that it gives to the rest of the world. So how can we—how can we have an authentic moral voice when we ourselves are having such a hard time engaging with one other in ways that reflect those values and that are grounded within those values? But also because I think get concern—with respect to religion questions in particular—I get concern about the increasing polarization and partisanization of religion in foreign policy and issues of religious freedom, and so on. Which means that we're going to constantly have this sort of swinging back and forth then between Republican and Democratic administrations on how we understand and engage issues related to religion and foreign policy, different religious communities in particular, like Muslim communities worldwide, or on issues of religious freedom. So I think it's incredibly critical—always has been, but is particularly right now at this historical moment—for us to be in the U.S. doing this hard work of having these conversations, and hearing, and listening to one another, and centering and being open about our values and having these conversations on that level of values. To be able to politically here in the U.S., much less overseas, to be able to work in ways that are effective. Irina, you're muted. FASKIANOS: Thank you. (Laughs.) With that, we are at the end of our time. Thank you so much for this. This has been a really important hour of discussion. Again, we will send out the link to the webinar, as well as all the resources that you mentioned, Susan. Sorry we didn't have the chat open so that we could focus on what you were saying and all the questions and comments that came forward. So we appreciate it. And thank you so much, again, for your time, Susan Hayward. And I just want to remind everybody that this is the last webinar of the semester, but we will be announcing the Winter/Spring Academic Webinar lineup in our Academic bulletin. And if you're not already subscribed to that, you can email us at cfracademic@cfr.org. Just as a reminder, you can learn about CFR paid internships for students and fellowships for professors at CFR.org/careers. Follow @CFR_Academic on Twitter and visit CFR.org, ForeignAffairs.com, and ThinkGlobalHealth.org for research and analysis on global issues. Good luck with your exams. (Laughs.) Grading, taking them, et cetera. Wishing you all a happy Thanksgiving. And we look forward to seeing you again next semester. So, again, thank you to Susan Hayward. HAYWARD: Thank you, everybody. Take care.

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

We pick up today's conversation where we left off last week - we're still talking about money, desire, and American capitalism.  The very basis of our free market economic system, trade - giving up something to get something else - assumes scarcity. But the Eucharist tells another story about hunger and consumption, it is the story about one who came that we might have life and have it abundantly.  So how do we develop economic habits that promote a spirituality of abundance? In our wide ranging conversation we toss around a few ideas. All of our suggestions point back to the stories in the bible which show us that developing relationships with our neighbors seems to be the best way to create the communities that we all claim we want.   The books we mentioned in today's episode are: Dr. William Cavanaugh's Being Consumed: Economics and Christian Desire Heather McGhee's The Sum of Us: What Racism Costs Everyone and How We Can Prosper Together    The Eucharist is a model, an invitation to live generously. Many of us learned what it means to live generously by observing the lives of our elders, those living and those whose spirits still live within us. Join us this Sunday as we continue our series on stewardship and we will also remember those Saints who are no longer with us, but whose abundant love still resides within us.

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

How should our Christian faith and spirituality influence our economic practices? Unfortunately, most of the time when church leaders speak about money it is in the form of a request. Consequently, Christians are left to their own devices to discern how we navigate the capitalist system we were born into. In today's conversation, we do the thing your parents told you never to do with company, talk about money and politics!  Throughout the biblical text, we find stories demonstrating the important connection between our faith and our relationship with money. As people who live in America, we benefit from what economists call “the free market,” and during the first portion of our conversation, we discuss whether or not it is possible (or worth it) to follow Jesus' teaching that we can't serve God and wealth. We end our conversation by exploring how Christians can engage in our economic system in ways that are consistent with our goal to love and to build a society built on the principle of human dignity. Throughout our current sermon series, Live Generously, we will be in conversation with Dr. William Cavanaugh's book Being Consumed: Economics and Christian Desire. www.TheLoftLA.org

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ * https://coalizaopeloevangelho.org/article/cristologia-e-credo-de-calcedonia-451/ * https://voltemosaoevangelho.com/blog/2012/12/justin-holcomb-o-credo-de-calcedonia/ * https://ipbvit.org.br/files/2018/01/CREDO-NICENO-CONSTANTINOPOLITANO.pdf Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Episódio onde falo mais sobre o cap. 14 do "O mundo perdido de Adão e Eva": https://www.youtube.com/watch?v=R4wny-RIKes Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Série em áudio proferida para a Igreja ElShaddai em Brasília - DF no Instagram. Para conferir o perfil da Igreja: https://www.instagram.com/mec.elshaddai/ Sugestão de livros: * A evolução e a queda: implicações da ciência moderna para a teologia cristã, por James Smith e William Cavanaugh, ed. Thomas Nelson Brasil e Associação Brasileira de Cristãos na Ciência * Criação ou evolução: precisamos escolher?, por Denis Alexander. Editora Ultimato * O mundo perdido de Adão e Eva, por John Walton, ed. Ultimato * Dicionário de cristianismo e ciência. Editora Thomas Nelson Brasil * A Torá citada é essa: https://www.sefer.com.br/tora-a-lei-de-moises/1/ * Bíblia online com várias versões em vários idiomas: https://www.bibliaonline.com.br * Comentário Bíblico Atos Antigo Testamento, por Walton, Matthews e Chavalas: https://www.amazon.com.br/Coment%C3%A1rio-B%C3%ADblico-Atos-Antigo-Testamento/dp/B01LTHYEZE * Evolução, por Mark Ridley. Editora Artmed * Como ler Gênesis: Tremper Longman III, ed. Vida Nova Não deixe de acompanhar os artigos do CosmoTeo no Hora de Berear: https://horadeberear.com.br/category/cosmologia-e-teologia/ Contato comigo pelo Instagram: @alexandre.fernandes.df Ou pelo linktree: https://linktr.ee/alexandre.fernandes.df --- Send in a voice message: https://anchor.fm/alexandre-fernandes-df/message

Paul and Bill spoke with Louis Albarran, associate professor of theology at Holy Cross College in Notre Dame, IN. Albarran holds a master's degree and a Ph.D. from the University of Dayton, and he specializes in the connection of religion, culture, and the physicality of devotional practices, with a focus on the Latino Catholic culture. Albarran spoke of the story of Our Lady of Guadalupe, as told by the Aztec people in their own language. The name of this narrative is Nican Mopohua. Albarran spoke of the Dayton school of thought regarding the meaning of Catholic devotions for culture. He referred to Thank You, St. Jude, written by Robert Orsi. [Paul cannot help adding a reference to St. Jude by Brian Setzer.] Currently reading: Making Culture by Andy Crouch. The annual “Saints and Scholars” summer program for high school students on the Holy Cross College campus is directed by Albarran. Peter Kreeft and Christopher Baglow offer notable perspectives on the compatibility of science and religion. Holy Cross College's Moreau College Initiative grants degrees to prisoners. William Cavanaugh wrote about the wars of religion and the rise of the nation-state. Peter Kreeft wrote a condensed Catholic catechism. Kenneth Miller wrote Finding Darwin's God. Aldous Huxley wrote Brave New World.

Selon le théologien américain William Cavanaugh interrogé par La Croix, l’engagement politique des chrétiens ne peut se faire que hors des partis politiques. Est-ce une position trop puriste, retranchée du monde réel ? Ou y a-t-il à en retenir quelque chose ? 

Père Sylvain Brison, professeur à l'Institut Catholique de Paris, traducteur du livre de William Cavanaugh Idolâtrie ou liberté (Salvator) Connaissez-vous William Cavanaugh, récemment passé à Paris ? C'est l'un des théologiens contemporains les plus lus. Il enseigne à l'université DePaul de Chicago. Le mythe de la violence religieuse l'avait fait connaître en 2009. William Cavanaugh réfléchit aux nouvelles … Continued

Père Sylvain Brison, professeur à l'Institut Catholique de Paris, traducteur du livre de William Cavanaugh Idolâtrie ou liberté (Salvator) Connaissez-vous William Cavanaugh, récemment passé à Paris ? C'est l'un des théologiens contemporains les plus lus. Il enseigne à l'université DePaul de Chicago. Le mythe de la violence religieuse l'avait fait connaître en 2009. William Cavanaugh réfléchit aux nouvelles sacralités, à ces idoles produites par l'hyperconsommation, idoles qui pullulent autour de nous et « blessent l'image divine inscrite dans le cœur humain ». Son ouvrage Idolâtrie et liberté vient d'être traduit par le père Sylvain Grison, prêtre du diocèse de Nice, professeur à l'Institut catholique de Paris, théologien lui-même. Proche du pape François, William Cavanaugh se demande ce qui fait la singularité de la démarche chrétienne dans un monde moderne qu'il s'agit d'accueillir avec discernement et responsabilité. Sa critique de la modernité n'est pas réactionnaire et il emprunte volontiers ses références à quantité de penseurs, y compris Karl Marx. Il résiste à toute tentation d'instaurer toute forme de système politique et se fait l'apologue de la créativité missionnaire.

Pakistan's Prime Minister Imran Khan is fighting to retain power after a vote of no confidence in the parliament. He's blamed a foreign conspiracy – the United States in particular – for trying to thwart his independent foreign policy. Professor Samina Yasmeen has been watching this alleged conspiracy unfold.

Le preguntaron al biólogo Edward Wilson cuál era el problema de la humanidad. Él respondió: «emociones paleolíticas, instituciones medievales y tecnología futurista». Ángel Barahona cree que la violencia se esconde en el corazón de los hombres y que a través de los ritos sociales, que se repiten en todas las civilizaciones, conseguimos controlarlos. Momentáneamente, añade. Suenan los tambores de guerra en la vieja Europa y el deseó mimético de René Girard despierta las ancestrales pulsiones.Escucha el podcast en tu plataforma habitual:Spotify — Apple — iVoox — YouTubeArtículos sobre finanzas en formato blog:Substack Kapital — Substack CardinalApuntes:La violencia y lo sagrado. René Girard.Los fuegos de la envidia. René Girard.Mentira romántica y verdad novelesca. René Girard.La ruta antigua de los hombres perversos. René Girard.Las formas elementales de la vida religiosa. Émile Durkheim.Los hermanos Karamazov. Fiódor Dostoievski.El idiota. Fiódor Dostoievski.Vacas, cerdos, guerras y brujas. Marvin Harris.El mito de la violencia religiosa. William Cavanaugh.De la guerra. Carl von Clausewitz.They shall not grow old. Peter Jackson.El mundo de ayer. Stefan Zweig.Por qué no soy cristiano. Bertrand Russell.La mente de los justos. Jonathan Haidt.La transformación de la mente moderna. Jonathan Haidt.Un coupable presque parfait. Pascal Bruckner.Cómo funciona la mente. Steven Pinker.Los ángeles que llevamos dentro. Steven Pinker.Índice:0.28. Los ritos ancestrales de los pueblos, desde Siena hasta Bogotá.23.23. La tentación de la guerra en una existencia sin propósito.32.45. El nihilismo de Nietzsche y los hijos malditos de la historia.46.35. «El que no tiene a un Dios tiene a un ídolo».1.03.04. La violencia forma parte de la naturaleza humana.1.09.44. ¿Qué nos depara el futuro? ¿Paz o guerra nuclear?1.12.52. El deseo mimético y el chivo expiatorio de René Girard.1.19.59. El toreo es la ritualización de la tragedia griega.1.24.55. Destrucción Mutua Asegurada entre humanos endiosados.

On today's podcast Jason Myhre, our Executive Director at the Eventide Center for Faith & Investing, sits down with Dr. William Cavanaugh, professor at DePaul University. The two discuss Dr. Cavanaugh's background and areas of focus, his recent article for ECFI on the invisibility of the people behind the companies we invest in, and how a biblical vision of the world helps demystify investing.Also in this episode, Dr. Cavanaugh addresses two common objections to faith-driven investing:I'm not involved in my investment decision making, that's someone else's responsibility.We live in a broken world, with sinners involved in every level of society and business. Is it even possible to attempt to differentiate good companies from bad?On the podcast today:Matt Galyon, Associate Director for ECFIJason Myhre, Executive Director for ECFIDr. William Cavanaugh, Professor at DePaul UniversityNotes & Links:Video of this InterviewDr. Cavanaugh's Article: Why Does My Baloney Have a First Name?Dr. Cavanaugh's book mentioned: Being Consumed: Economics and Christian DesireView our Journal for Faith & InvestingView our CoursesThis communication is provided for informational purposes only and was made possible with the financial support of Eventide Asset Management, LLC (“Eventide”), an investment adviser. Eventide Center for Faith and Investing is an educational initiative of Eventide. Information contained herein has been obtained from third-party sources believed to be reliable.Any reference to Eventide's Business 360® approach is provided for illustrative purposes only and indicates a general framework of guiding principles that inform Eventide's overall research process. Statements made by ECFI should not be interpreted as a recommendation or advice pertaining to any security. Investing involves risk including the possible loss of principal. 

"Faithful investing is not just a matter of being benevolent to the less fortunate. It is an effort to see the world rightly, which is the first task in any attempt to be a moral person. To treat people as children of God with their own proper dignity, one must first see them and see the ways we are already interconnected, for better and for worse."This episode features Dr. William Cavanaugh reading his recent publication to The Journal for Faith & Investing entitled, "Why Does My Baloney Have a First Name?". William T. Cavanaugh is Professor of Catholic Studies and Director of the Center for World Catholicism and Intercultural Theology at DePaul University.  His degrees are from the universities of Notre Dame, Cambridge, and Duke.  He is the author of eight books and editor of six more.  His books include Torture and Eucharist (Blackwell), Being Consumed (Eerdmans), and The Myth of Religious Violence(Oxford).  He has given invited lectures on six continents, and his writings have been translated into 14 languages.  His is married and has three sons.On the podcast today:Matt Galyon, Associate Director for ECFIDr. William Cavanaugh, Professor at DePaul UniversityNotes & Links:View our Journal for Faith & InvestingView our CoursesThis communication is provided for informational purposes only and was made possible with the financial support of Eventide Asset Management, LLC (“Eventide”), an investment adviser. Eventide Center for Faith and Investing is an educational initiative of Eventide. Information contained herein has been obtained from third-party sources believed to be reliable.Any reference to Eventide's Business 360® approach is provided for illustrative purposes only and indicates a general framework of guiding principles that inform Eventide's overall research process. Statements made by ECFI should not be interpreted as a recommendation or advice pertaining to any security. Investing involves risk including the possible loss of principal. 

Being Christian in a Secular Age: A PilgrimageDiscussion 2—Stories of the SecularOver the span of four episodes, I'm joined by the Rev'd Justin McIntosh, Rector of St Paul's Episcopal Church in Ivy, Virginia to discuss Being a Christian in a Secular Age. In this second episodes, we trace the Master Narratives that underwrite the Social Imaginary of our modern, Secular Age and its correlative Exclusive Humanism. Here we draw on Charles Taylor's magisterial work, A Secular Age, as well as James K. A. Smith's How (Not) to Be Secular. Other sources for our discussion that remain yet unmentioned but are no less important are David Bentley Hart's Atheist Delusions, William Cavanaugh's The Myth of Religious Violence, and Jason Ā. Josephson-Storm's The Myth of Disenchantment. 

In this episode, Malcolm interviews Professor William T. Cavanaugh about his book on Christian economics, Being Consumed. Background Before we discussed the book, I asked Professor Cavanaugh to discuss his background. He talked about his academic background in theology and his time working as a lay volunteer in Chile under the Pinochet military dictatorship. His first book, Torture and Eucharist, was inspired by his experience in Chile. It describes torture as the “liturgy” of the military dictatorship, aimed at atomizing society, and the Eucharist as the Church’s liturgy, aimed at building up the body of Christ. He also discussed his work as director of The Center for World Catholicism & Intercultural Theology, a research center on the Church in the Global South. In particular, he mentioned how vibrant the Church is in some of the poorer countries of the Global South, and how just before the pandemic he visited the Catholic seminary of Enugu, Nigeria which has 855 men in formation. Being Consumed Economics as Moral Theology Then we turned to discussing Being Consumed. The introduction contains the line “Some Christians may be tempted to assume that economics is a discipline autonomous from theology.” Historically, Christians saw economics as a branch of moral theology. In modern times, by contrast, economics has been treated as a separate science. This makes it easier for Christians to justify immoral economic behavior. There shouldn’t be any area of our lives which is separate from our Faith. Our economic life, which has such a large impact on our relationships with one another, should definitely be informed by our Faith. In the Old Testament, God’s concern for economic justice is clear. Similarly, as described in the New Testament, the Early Church shared goods in common and cared for the poor. What is a Free Market? The first chapter of Being Consumed covers the concept of freedom as applied to the economy. Christians don’t have to oppose the idea of a free market. On the other hand, we should criticize the flawed concept of freedom held by many “free market” theorists. They tend to hold a purely negative view of freedom. A negative view of freedom focuses on an absence of external constraints. For this reason, free market apologists tend to see all economic exchanges as free unless one party directly coerces or deceives the other. Negative freedom is a necessary component of true freedom. It is not, however, sufficient to make an action truly free. The Christian tradition contains an emphasis on positive freedom. Positive freedom is “freedom for”, as opposed to “freedom from”. During the podcast, Professor Cavanaugh used playing the piano to illustrate these two concepts. In a negative sense, someone is free to play the piano so long as nobody stops them. In a positive sense, only those who have learned to play the piano are really free to do so. Other people can bang on the keys, but are not actually free to play it. Positive freedom applied to economics means that a truly free market should promote the dignity and well-being of all. Economic transactions that demean human dignity are not truly free. Further, in judging the freedom of an economic exchange, we need to take into account disparities of power. In Being Consumed, the low wages of many sweatshop workers are used as an illustration of this point. If such workers don’t accept these low wages, they will starve. They aren’t really free in this situation. The multinational companies have a lot of power, and the workers have very little. In some cases, the workers actually are coerced by a government which intervenes on the side of the corporations. Professor Cavanaugh said that a “free market” often means one in which corporations are free. For instance, the oppressive Pinochet regime supported a supposedly “free” market. Speaking of this situation, the Uruguayan writer Eduardo Galeano said that “people were in prison so that prices could be free.” The Social Mortgage on Private Property The Church does accept the legitimacy of private property. In part, this acceptance is a concession to a fallen world. It also stems from a realization of the social benefits that can come from private ownership. The Church does not, however, recognize private property as absolute. Rather, the Church teaches the universal destination of human goods. This means that private property is only legitimate insofar as it serves the common good. Professor Cavanaugh mentioned St. John Paul II’s teaching on the “social mortgage”: It is necessary to state once more the characteristic principle of Christian social doctrine: the goods of this world are originally meant for all. The right to private property is valid and necessary, but it does not nullify the value of this principle. Private property, in fact, is under a “social mortgage,” which means that it has an intrinsically social function, based upon and justified precisely by the principle of the universal destination of goods. Sollicitudo Rei Socialis, VI, 42 This emphasis on the social purpose of ownership goes all the way back to the Old Testament. The New Testament reiterates this teaching and raises it to a higher level. Use Value instead of Exchange Value One of the problems with our current economy is an excessive focus on exchange value. The ultimate purpose of the economy is providing for human needs. Use value is a measure of this kind of fulfillment. Exchange value, on the other hand, is a measure of the salability of an item. A focus on exchange value leads to commodification. Commodities are not seen as useful, but merely as saleable. This can lead to bizarre consequences. Among other examples, I mentioned that at the beginning of the Covid pandemic, many farmers ended up plowing under their crops. The farm operations were designed to sell exclusively to the restaurant trade. With this market opportunity temporarily unavailable, the food had no value as a commodity. At the same time, many people were going hungry. The use value of the food was as high as ever, but due to a focus on exchange value it was unable to be used. Professor Cavanaugh pointed out that this emphasis on exchange value leads to the proliferation of advertising. We are shown shiny images of things that can be quickly shipped to our doorstep. They arrive in packages with a smile on them. What we don’t see is the conditions under which they are made. Products become more important than the people. This is fundamentally incoherent, since products are designed to serve human beings. Detachment Christians are supposed to be detached from the world. Our modern economy also promotes a kind of detachment. We tend not to be attached to any particular thing. Unlike those in more thrifty cultures, we’re constantly throwing things away and replacing them with the next thing. Christian detachment is supposed to leave us free to become attached to God and attentive to the needs of others. The modern “detachment”, however, leaves us attached to the very process of consumption itself. The Eucharist as Anti-Consumptive in Being Consumed Professor Cavanaugh said that he has sometimes been criticized for saying that the Eucharist “does things” apart from the disposition of those receiving. It is of course true that things can be misused, and the Eucharist is no exception. The Eucharist can be, and often is, seen as a merely individual, consumptive experience. Parishes can become “Mass stops” where we go to “get our sacraments.” The reality of the Eucharist, however, is deeply anti-consumptive. In our current economy, we consume things, thereby taking them into our possession. Our consumption of the Eucharist, however, is the opposite. In the Eucharist, we are taken up into a larger whole. We become part of the body of Christ, which includes all those who receive the Eucharist with us. Chapter 4 of Being Consumed includes the following line: “Those of us who partake of the Eucharist while ignoring the hungry may be eating and drinking our own damnation.” This is extremely important. We need a holism of life, a certain kind of “Eucharistic Coherence.” We can’t partake in the sacrament of unity and then spend the rest of week exploiting and abusing our brothers and sisters in Christ. This connection between serving others and partaking in the Eucharist goes back to the Early Church, as seen in the teaching of Basil the Great and John Chrysostom. It goes even further back to St. Paul’s letter to the Corinthians. We can’t fall into the modern temptation to separate our lives into watertight compartments. Practical Responses to the Message of Being Consumed Professor Cavanaugh suggests that in reclaiming our economic lives, we should focus on our problematic detachment from three different aspects of our economy: detachment from production, from producers, and from products. To combat our detachment from production, we should take back up the practice of making things for ourselves, even if on a small scale. To combat our detachment from producers, we should consider the impact of our economic decisions on others, particularly those who make our goods. To combat our detachment from products, we should avoid advertising as much as we can. We should cultivate satisfaction with what we have, instead of searching for the latest model. Conclusion Being Consumed is a great examination of the Christian view of economic activity, and is accessible to those without a specialized background. I highly recommend it; we were only able to cover a few of the many concepts discussed in the book. And I’m very grateful to Professor Cavanaugh for joining the discussion. Header Image: Book Cover image courtesy of Wm. B. Eerdmans Publishing Company. Amazon warehouse image from D K, CC BY-NC 2.0

The country has usurped holiness. There is no true power in patriotism. The second of a two-part talk on Justice, Love and the Imaginary Nation.The lecture was originally given for the Certificate in Religion, Peace and Justice, an online course accredited by the Institute of Religion, Peace and Justice at St Stephen's University, New Brunswick. It is reproduced here with permission. More information about the IRPJ can be found at irpj.org/certificate and irpj.org/graduate-degrees. Applying online is quick and easy to do at ssu.ca/irpj-application.Has anything we make been interesting, useful or fruitful for you? You can support us by becoming a Fellow Traveller on our Patreon page HERE. 

Welcome to More Christ, where we seek to bring some of the world's most interesting and insightful guests to discuss life's central and abiding questions. In this thirty sixth episode in a series of discussions, I'm joined by theologian, William Cavanaugh. William is an American theologian, known for his work in political theology and Christian ethics.

Nations are incapable of real justice. Patriotism is incapable of real love. The first of a two-part talk.The lecture was originally given for the Certificate in Religion, Peace and Justice, an online course accredited by the Institute of Religion, Peace and Justice at St Stephen's University, New Brunswick. It is reproduced here with permission. More information about the IRPJ can be found at irpj.org/certificate and irpj.org/graduate-degrees. Applying online is quick and easy to do at ssu.ca/irpj-application.Has anything we make been interesting, useful or fruitful for you? You can support us by becoming a Fellow Traveller on our Patreon page HERE.

On today's episode we interview Dr. William Cavanaugh about economics, Christians responses to consumerism, and globalization. Dr. Cavanaugh recommended these books for those who wish to dive deeper into this topic: Send Lazarus by Matthew T. Eggmeier Consuming Religion by Kathryn Lofton The Vice of Luxury by David Cloutier During the "What we are into" segment, we mentioned these books: Brief Catechesis on Nature and Grace by Henri De Lubac Ivan Illich: An Intellectual Journey by David Cayley You can send your feedback and questions to thesacramentalists@gmail.com or reach out to us on Twitter @sacramentalists. If you want to dive deeper and enjoy dialoguing with others about content on the Sacramentalists, check out our Facebook discussion group here. Be sure to join our Communion of Patreon Saints for only $5 a month!

Tyler and Dorus are joined by eminent Catholic theologian Dr. William Cavanaugh. We discuss more about Cavanaugh's background, the global implications of the myth of religious violence, the hidden ontological assumptions within democratic proceduralism, the myth of the East, ecclesial anarchism and civic transformation, the legacy of Carl Schmitt, and practice for Christian students and academics within indepedent social science spaces.Subscriber only episodes:https://gumroad.com/l/theopol​To Support us:https://linktr.ee/thamster​Ko-fi.com/thamsterwitnathttps://entropystream.live/thamsterwi...​ Follow us on Telegram:https://t.me/thamsterEBL​

Tyler and Isidore discuss an important text by Dr. William Cavanaugh titled "The Myth of Religious Violence". We discuss the "myth of religious violence", that is, the concept of religion as a transcultural, transhistorical, tendency of humanity for irrational and blind faith, culminating in intolerance and war. This myth of religion is used at home and abroad to justify "secular" and "democratic" violence.Support the show with donations and follow us on other social media. All accesible on this link: https://linktr.ee/thamster

On January 9th, the American Enterprise Institute's Initiative on Faith and Public Life hosted their annual retreat for faculty. This year the theme was a question: "What would a truly humane economy look like in the United States?" The retreat was cosponsored with the Association of Christian Economists. There were some great conversations over the day, some of which will show up as papers in the forthcoming issue of Faith & Economics. The session shared here had the title: "The Promise and Limits of Economics." The panel consisted of three top interdisciplinary Christian scholars: Mary Hirschfeld, Samuel Gregg, and William Cavanaugh. Over the course of this conversation, we talk primarily about the way economists think, and not as much about the content of economics. It is important to be mindful of those blind spots that we have because of our background and training. We are all trained to think in particular categories, and ask a certain set of questions. Talking to theologians and philosophers, as well as studying history, can help us think critically about those things that we, sometimes inappropriately take for granted, and it helps us think more carefully about even the things we are sure about. The same, of course, is also true in reverse: philosophers and theologians have much to gain from conversation with economists. The conversation covers a lot of ground quickly, as you might expect with such a broad topic. These kinds of events serve us best as opportunities to spur thinking, and to start an inquiry, rather than as a final word on a topic. I hope you will find this to be true here. American Enterprise Institute's Initiative on Faith & Public Life (https://faithandpubliclife.com/) --- Support this podcast: https://anchor.fm/faithfuleconomy/support

Marc Barnes and Andrew Willard Jones posit Black Friday as a "Sabbath of Liberalism" and apply the ideas in William Cavanaugh's recent New Polity magazine article.

Marc Barnes and Andrew Willard Jones posit Black Friday as a "Sabbath of Liberalism" and apply the ideas in William Cavanaugh's recent New Polity magazine article.

Billy and Liz get super passive aggressive this episode as we debate the importance of historical context. Listen in and tally up the number of times we say “I love that for you…” Further Reading Bruce C. Birch, Walter Brueggemann, Terence E. Fretheim, and David L. Petersen. A Theological Introduction to the Old Testament. Nashville: Abingdon Press, 2005. Julia M. O'Brien. Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Nashville: Abingdon Press, 2004. William Cavanaugh, “Killing for the Telephone Company: Why the Nation-State is not the Keeper of the Common Good.” Beverly Harrison. Making the Connections: Essays in Feminist Social Ethics. Boston: Beacon Press, 1986. New Oxford Annotated Bible. Edited by Michael Coogan. Oxford: Oxford University Press, 2010. Women's Bible Commentary, edited by Carol A. Newsom, Sharon H. Ringe, Jacquline E. Lapsley, Louisville: Westminster John Knox Press, 2012. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/tldrbible/message Support this podcast: https://anchor.fm/tldrbible/support

Is theology just faith and apologetics or is it much more? Join Bishop Richard, Matt and Silvana as we explore why Christians need the discipline of theology. Resources: Hans Urs Van Balthasar - https://www.ignatius.com/Love-Alone-Is-Credible-P1537.aspx (Love Alone is Credible) (San Francisco: Ignatius, 2004) Benedict XVI - http://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html (Deus Caritas Est) (2005) William Cavanaugh - https://www.wiley.com/en-us/Torture+and+Eucharist%3A+Theology%2C+Politics%2C+and+the+Body+of+Christ-p-9780631211990 (Torture & Eucharist) (London: Blackwell, 1998) William Cavanaugh - https://www.bloomsbury.com/uk/theopolitical-imagination-9780567088772/ (Theopolitical Imagination) (Edinburgh, T&T Clark, 2003) Gisela H Kreglinger - https://www.giselakreglinger.com/home (The Spirituality of Wine) (Grand Rapids: Eerdmans, 2016) John Paul II - http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091998_fides-et-ratio.html (Fides et Ratio) (1998) Joseph Cardinal Ratzinger - https://www.ignatius.com/Introduction-to-Christianity-2nd-Edition-P1277.aspx (Introduction to Christianity) (2nd Edition; San Francisco: Ignatius, 2010) Chanon Ross - https://wipfandstock.com/gifts-glittering-and-poisoned.html (Gifts Glittering and Poisoned) (Eugene: Cascade Press 2015) Vivino App - https://www.vivino.com/app (Vivino App) Graham Ward - https://www.taylorfrancis.com/books/9780203190432 (Cities of God) (NY: Routledge, 2000)

Joel and Dave discuss William Cavanaugh's article, ‘“Killing for the Telephone Company”: Why the Nation-State is Not the Keeper of the Common Good'. Cavanaugh is critical of attempts to baptise the State as the site of Christian politics. The State, he argues, is birthed in violence, self-interest, and the accumulation of power. In its pretension to unity and in its killing power, it is a parody of the body of Christ. It cannot guard or guarantee the common good, which requires creating alternative spaces. Dave is enamoured with this argument. Joel is too, but he raises some critical questions. Is political authority inevitably concerned with a vision of the common good? Can political authority, even now, be understood differently and more complexly? Can law be a means of turning away from vice, towards a life of virtue? Should America just return to the Queen?

In which Ethan and Jo talk about all the nuanced problems with Christianity and money. The books Ethan and Jo recommend are Christianity and the New Spirit of Capitalism by Kathyrn Tanner, Being Consumed by William Cavanaugh, and On Social Justice: St. Basil the Great from the Popular Patristics series.

On today's episode we discuss the Social Justice movement and its relationship to ancient Christianity. Fr. Wesley mentions this article he wrote. And Fr. Myles mentions this book by St. Basil and this book by William Cavanaugh. You can send your feedback and questions to thesacramentalists@gmail.com or reach out to us on Twitter @sacramentalists. If you want to dive deeper and enjoy dialoguing with others about content on the Sacramentalists, check out our Facebook discussion group here.

Show Notes: Hosts:  Peter Holmes & Matt Tan Guest:  William Cavanaugh       #peterholmes #religionandthesecularLinks on this topic: Matthew Tan's Blog post on this interview https://www.awkwardasiantheologian.com/blog/2020/1/24/when-is-religion  Subscribe On: iTunes, Google Play, Pocket Casts, Spotify, Stitcher, Anchor, TuneIn, Blubrry, Spreaker, Player.fm, Radio Public, Overcast   Connect with us: Email: info@thiscatholiclife.com.au Facebook: @thiscatholiclifeau Twitter: @catholiclifeau Instagram: thiscatholiclifeau Discord: https://discord.gg/CCjtMTG

In this episode of the Bridge Builder, we're talking about Catholicism and nationalism. Are these two things at odds, or can one be a good Catholic and hold a strong patriotism for one's country. We speak with Dr. William Cavanaugh a professor of Catholic Studies at DePaul University and director of the Center for World Catholicism and Intercultural Theology. In this week's mailbag segment we are addressing the issue of legalizing recreational marijuana use, why the Minnesota bishops have come out in opposition to legalization, and what it could also mean to decriminalize the recreational use of marijuana. We round out this episode with the bricklayer segment. This week we have an opportunity for you to make your presence speak out against assisted suicide and promote real care throughout life's journey.

This series was first broadcast in the spring of 2012, my last year at Ideas. Since then these shows have been available through the Ideas website. I learned this week that they no longer are, so I am now making them available here. In my original plan these programs were to form one big series with the seven episodes of The Myth of The Secular which I have already posted. They were broken apart only for convenience in scheduling, and because these five seemed sufficiently similar in theme to be able to stand together on their own.What was on my mind, broadly speaking, at the time they went to air, was the so-called “return of religion” - a figure which I thought described a resurgence of religion in philosophy, as much as in politics. In politics this movement is sometimes traced back to the years around 1980. Fundamentalist Christians played a crucial role in the rise of Ronald Reagan in the United States, producing what political theorist William Connolly called “the evangelical-capitalist resonance machine.” In Iran a theocratic revolution replaced the secular government of the Shah with a regime in which the Ayatollah Khomeini became the Supreme Leader. The prediction of an earlier generation of sociologists that religion would soon drown in a rising tide of secularization had failed - and quite spectacularly. In philosophy, the “linguistic turn” had led to widespread acceptance of the idea that our knowledge has no absolutely secure and unassailable foundation. Faith was suddenly something that philosophy and theology have in common, rather than what sets them apart. Parisian philosophers began writing in praise of the apostle Paul as a paragon of committed knowledge.Religion’s restored prominence produced a backlash from the defenders of science and enlightenment. The so-called “new atheists” appeared. “God is not great,” sputtered Christopher Hitchens. Religion is childish, incoherent nonsense, said biologist Richard Dawkins. I found this response obtuse, but not because I wanted to speak for some unreconstructed revenant called religion. I thought rather that there was new ground to be mapped - a new and perhaps unprecedented religious situation to be investigated. Philosopher Richard Kearney, who leads off this series, had then just published a book called Anatheism: Returning to God after God. His new word, anatheism, gave a name to the condition I was interested in exploring - one that was neither theistic nor atheistic in the older sense of these terms. (The God Who May Be, an earlier series in which I first introduced Kearney on Ideas is also available on this site.) The other thinkers in the series echo Kearney - John Caputo speaks of “religion after religion” in much the same sense as Kearney speaks of “God after God.” James Carse makes the case that “belief” is not definitive of religion. Roger Lundin, adapting a phrase of W.H. Auden’s, speaks of “believing again” as something fundamentally different than naive first belief. William Cavanaugh, who had then just published a collection called Migrations of the Holy, argues that the main site of “religion” in our world is not the church but the state. These five comprise the line-up of the series in the following order:Program One - Richard KearneyProgram Two - John CaputoProgram Three - William CavanaughProgram Four - James CarseProgram Five - Roger Lundin

Timothy Fitzgerald and William Cavanaugh discuss the politics and history of the conceptual duality and its current usages. First session in a series of three

Timothy Fitzgerald and William Cavanaugh discuss the politics and history of the conceptual duality and its current usages. First session in a series of three

Ross Douthat delivered these remarks on January 17, 2018 at the University of Chicago. Geoffrey Stone, Laurie Zoloth, William Schweiker, and William Cavanaugh responded. Willemien Otten moderated. To view the video of the exchange visit www.lumenchristi.org/events/970.

Excarnation vs. Incarnation -- An Interview with Dr. William Cavanaugh -- 04/11/18. We speak with Dr. William Cavanaugh, the director of Center for World Catholicism and Intercultural Theology (CWCIT), professor of Catholic Studies at DePaul University in Chicago, and author of many wonderful books (https://works.bepress.com/william_cavanaugh/). We expound on his concept of "excarnation," the inverse of the Christian insistence on the "materiality" of the faith. We celebrate the Risen Body of Jesus Christ this Eastertide as a Church, so it makes sense to ask, what takes us away from our bodies and the hope that they will be Resurrected at the end of time?

In the previous episode, Dean Dettloff interviewed DeRoo on his paper from episode one, "Material Spirituality," along with some general themes about Christian philosophy. In this episode, DeRoo takes questions from the audience, expressed by ICS student Grace Carhartt, on his paper and themes in the interview, engaging thinkers like Charles Taylor and William Cavanaugh and issues like ecclesiology and pluralism. The recording is the third and final of three parts, all from a Scripture, Faith, and Scholarship Seminar hosted at the Institute for Christian Studies. Neal DeRoo is Canada Research Chair in Phenomenology and Philosophy of Religion and Associate Professor of Philosophy at The King's University in Edmonton, Alberta, and the author of Futurity in Phenomenology: Promise and Method in Husserl, Levinas, and Derrida (Fordham: 2013). Critical Faith is sponsored by the Centre for Philosophy, Religion, and Social Ethics at the Institute for Christian Studies in Toronto. For more, visit icscanada.edu. Music by Matt Bernico.

Dr. William Cavanaugh joins Dan and Shawn, well really mostly Shawn as he totally nerds out, for a conversation about the Eucharist, it's practicality, and how it relates to the missional church.

Terri Marciello welcomes Lt. William Cavanaugh of the Wilmington Fire Department to the show to talk about elder safety. They also talk about the introduction of "Remembering When" a six part monthly fire safety workshop.

Taylor and Jason speak with William Cavanaugh, author of The Myth of Religious Violence, Torture and the Eucharist, and Being Consumed.

Taylor and Jason speak with William Cavanaugh, author of The Myth of Religious Violence, Torture and the Eucharist, and Being Consumed.

“I see clearly that the thing the church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity. I see the church as a field hospital after battle. It is useless to ask a seriously injured person if he has high cholesterol and about the level of his blood sugars! You have to heal his wounds. Then we can talk about everything else. Heal the wounds, heal the wounds … and you have to start from the ground up.” – Pope Francis, America: The National Catholic Review, September 2013 http://americamagazine.org/pope-interview In 2013, Pope Francis famously likened the church to a field hospital. Renowned theologian, William Cavanaugh, takes hold of this metaphor and explores the meaning of it in his latest book, ‘Field Hospital: The Church's Engagement with a Wounded World'. “I think in some senses, what Pope Francis is trying to do is to recapture the sense that you find in the earliest church where things are very decentralized,” Cavanaugh explains. “What you had was not very tightly institutionalized, but was more based on small communities of people taking care of each other's needs.” “It's a response to the kind of one-on-one, flesh-to-flesh encounter with another person who suffers.” In this episode of Life & Faith, we talk about how the church can operate as a ‘field hospital', and why it is important for the church to do so. --- SUBSCRIBE to our podcast: http://bit.ly/lifeandfaithpodcast JOIN US at this year's Richard Johnson Lecture with William Cavanaugh: http://www.richardjohnson.com.au

William Cavanaugh

Jana Bennett and William Cavanaugh

One of the most frequent objections to Christian faith – or to religion in general – has to do with violence: that the Bible is full of violence; that Christian history is full of violence; that religion causes violence, or is too often used to justify it. In this episode of Life and Faith, Simon Smart and Natasha Moore bring together some of the many discussions of this topic in CPX interviews over the years with Bible scholars, theologians, and philosophers. Material from Iain Provan, William Cavanaugh, and Miroslav Volf - as well as a live interview with John Dickson - offers some ways forward through this thorny, and profoundly important, question. For more extensive treatments of this subject, see the content listed under this ‘Big Question' in our library at www.publicchristianity.org/library/topic/violence. 

Jana Bennett and William Cavanaugh

William Cavanaugh