Podcasts about Yale Divinity School

In this episode we're joined by theologian and bestselling author Miroslav Volf of Yale Divinity School. His latest book is The Cost of Ambition: How Striving to Be Better Than Others is Making Us Worse.  The question he explores is one that relates to all of us: how can we find a way to strive for excellence, rather than for superiority over those around us? Finding new insights in familiar Biblical passages and the Christian tradition, he'll help us to defy our culture of merciless ambition:Let's dare trust in the God who comes down to serve those who are a refuse of society. And let's trust in that unconditional love of God that takes those of us who are nothing and places us to become sharers of the community of those who are God's beloved children.This episode is drawn from an online conversation held in 2025. It'll give you a sense of what the Trinity Forum is about: a community of people working to keep the Christian intellectual tradition alive, and to nurture new growth in it in our time, for the renewal of our culture.  If that resonates with you, please join the Trinity Forum as a member at ttf.org. We hope you enjoy the conversation.

Miroslav Volf is a theologian and professor at Yale Divinity School, where he is the founding director of the Yale Center for Faith and Culture. He is widely known for his work on reconciliation, forgiveness, and the intersection of faith and public life. He’s the author of at least twelve books, including the highly influential Exclusion and Embrace, as well as many articles and quite a few co-authored books. His most recent book is The Cost of Ambition: How Striving to Be Better than Others Makes Us Worse. In this episode, Dr. Volf and Jonathan Rogers talk about the difference between striving for excellence and striving for superiority. They talk about the freedom to be found when we stop defining ourselves in terms of our status relative to others. Also, they talk a good bit about Satan. This episode is sponsored by The Habit's Short Story Summer Camp, a six-week online writing class devoted to the short story. Find out more at TheHabit.co/ShortStory.Support the show: https://therabbitroom.givingfuel.com/memberSee omnystudio.com/listener for privacy information.

Jennifer Herdt, professor of Christian ethics at Yale Divinity School, explores the “call to live well” in her writing, teaching, and research. In our conversation, Jennifer discusses what it means to live a virtuous life and how that grounds our sense of genuine happiness and fulfillment. She challenges us to resist the cultural narrative to “get as much out of life as we can,” but rather to pursue a life that considers our obligation to others and to the world. As we do so, Jennifer suggests we ask this important question “What is worthy of my devotion?” 

Ambition is the air we breathe—but what is it costing us? In this episode, Amy Julia Becker and theologian Miroslav Volf discuss his latest book, The Cost of Ambition. They unpack the hidden damage of a culture obsessed with competition and invite us to imagine a new way of being, for ourselves and our society, rooted not in achievement, but in love, mutuality, and genuine abundance. They explore:  Striving for superiority in American cultureThe dark side of competitionLonging for what we haveStriving for excellence vs. striving for superiorityThe illusion of individual achievementPractices for embracing love and generosityReimagining human relationships beyond superiority__MENTIONED IN THIS EPISODE:The Cost of Ambition: How Striving to Be Better Than Others Makes Us Worse by Miroslav VolfAbundance by Ezra KleinThe Sabbath by Abraham HeschelLuke 18:9-14, Philippians 2, 1 Corinthians 12:21-26, Mark 10:35-45The Magnificat (Luke 1:46-55)Works of Love by Søren KierkegaardSubscribe to Amy Julia's newsletter_WATCH this conversation on YouTube by clicking here. READ the full transcript and access detailed show notes by clicking here or visiting amyjuliabecker.com/podcast._ABOUT:Miroslav Volf (DrTheol, University of Tübingen) is the Henry B. Wright Professor of Theology at Yale Divinity School and founding director of the Yale Center for Faith and Culture in New Haven, Connecticut. He has written or edited more than two dozen books, including the New York Times bestseller Life Worth Living, A Public Faith, Public Faith in Action, and Exclusion and Embrace (winner of the Grawemeyer Award in Religion and selected as among the 100 best religious books of the 20th century by Christianity Today). Educated in his native Croatia, the United States, and Germany, Volf regularly lectures around the world. CONNECT with Miroslav Volf on X at @miroslavvolf.Photo Credit: © Christopher Capozziello___Let's stay in touch. Subscribe to my newsletter to receive weekly reflections that challenge assumptions about the good life, proclaim the inherent belovedness of every human being, and envision a world of belonging where everyone matters.We want to hear your thoughts. Send us a text!Connect with me: Instagram Facebook YouTube Website Thanks for listening!

Friends,One of my favorite people in the world is the Reverend Dr. William Barber, whose moral and strategic insights at this horrific moment in our nation's history are invaluable. I asked him to join me today to talk about what all of us can do to unite people in America in pursuit of social justice and against Trump. Barber is a Protestant minister, social activist, professor in the Practice of Public Theology and Public Policy and founding director of the Center for Public Theology and Public Policy at Yale Divinity School, president and senior lecturer at Repairers of the Breach and co-chair of the Poor People's Campaign: A National Call for a Moral Revival. He also serves as a member of the national board of the NAACP, and is the chair of its legislative political action committee. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit robertreich.substack.com/subscribe

What is the New Apostolic Reformation (NAR)? And what does it have to do with conservative political power in the United States and abroad? Leah Payne and Caleb Maskell join Mark Labberton for a deep dive into the emergence and impact of the New Apostolic Reformation—a loosely affiliated global network blending Pentecostal Christian spirituality, charismatic authority, and political ambition. With their combined pastoral experience and scholarly expertise, Payne and Maskell chart the historical, theological, and sociopolitical roots of this Pentecostal movement—from Azusa Street and Latter Rain revivals to modern dominion theology and global evangelicalism. They distinguish the New Apostolic Reformation from the broader Pentecostal and charismatic traditions, and explore the popular appeal, theological complexity, and political volatility of the New Apostolic Reformation. Episode Highlights “Isn't this just conservative political activism with tongues and prophecy and dominion?” “At no point in time in the history of these United States … have Protestants not been interested in having a great deal of influence over public life.” “You can be super nationalistic in Guatemala, in Brazil, in India, and in the United States. … It is a portable form of nationalism.” “They are not moved by appeals to American democracy or American exceptionalism because they have in their mind the end times and the nation of Israel.” “Charismatics and Pentecostals, unlike other forms of American Protestantism … do not have a theological value for democracy.” Main Themes Pentecostalism's history and global influence Charismatic Christianity versus Pentecostalism Defining and explaining the New Apostolic Reformation (NAR) C. Peter Wagner, Lance Hall, and Seven Mountain Mandate Dominion theology, Christian nationalism, and the religious Right Pentecostals and Trump politics Zionism in charismatic theology Vineyard movement, worship music, and intimacy with God Linked Media References About Vineyard USA God Gave Rock and Roll to You: A History of Contemporary Christian Music by Leah Payne The New Apostolic Churches by C. Peter Wagner This Present Darkness by Frank Peretti Atlantic Article: “The Army of God Comes Out of the Shadows” by Stephanie McCrummen Bonhoeffer's America: A Land Without Reformation, by Joel Looper Another Gospel: Christian Nationalism and the Crisis of Evangelical Identity, by Joel Looper Show Notes Leah Payne defines Pentecostalism as “a form of American revivalism” William J. Seymour Marked by interracial desegregated worship and spiritual “fireworks” like tongues and prophecy Mystical experiences of God Desegregation and physically touching one another in acts of miraculous healing The Azusa Street Revival (1906) identified as a global catalyst for Assemblies of God denomination There is no founding theological figure, unlike Luther or Calvin Caleb Maskell emphasizes Pentecostalism's roots in “a founding set of experiences,” not a founding theological figure “Limits to what makes a church” Lack of ecclesiological clarity leaves Pentecostalism open to both renewal and fragmentation Leah highlights Pentecostalism as “a shared experience … a shared series of practices.” “Holy Rollers” and being “slain in the Spirit” “A different way of knowing” “Christians are made through an encounter with Jesus.” The global “charismatic movement” and how it has had cross-denominational Influence “Charismatic” was a mid-twentieth-century term for Spirit-led practices arising within mainline Protestant and Roman Catholic traditions Charismatic means “gifted” or “being given gifts” “‘Charismatic' has typically been a more inclusive word than ‘Pentecostal.'” Emphasis on personal spiritual gifts and intimate worship styles “They are not respecters of institutions.” Figures like Oral Roberts and Amy Semple McPherson were “too big” for denominational constraints “Too-bigness” as driven by both an over-inflated ego and spiritual mysticism Frederick Buechner: “The place God calls you to is the place where your deep gladness and the world's deep hunger meet.” Spellbound, by Molly Worthen (see Conversing episode 212) What are the origins and key ideas of the New Apostolic Reformation (NAR)? New Apostolic Reformation: “a form of institutionalized charismatic identity that builds on grassroots consensus.” “NAR” coined by C. Peter Wagner at Fuller Seminary in the 1990s Wagner promoted post-denominationalism and “reality-based” church governance centred on individual charismatic gifts Emerged from a “larger soup” of charismatic ideas—often practiced before being systematized. Closely tied to the “Seven Mountain Mandate”: that Christians should influence key societal sectors—family, religion, education, media, entertainment, business, and government The role of dominion theology and political alignment “The convergence of egos, the convergence of ethos … is a natural thing to see emerging.” “Dominion is really just two or three logical steps from an obsession with cultural relevance.” Payne sees dominionism as a Pentecostal-flavoured version of a broader conservative political strategy. “Charismatics and Pentecostals are everywhere … so we should expect them on the far right.” Many deny the NAR label even as they operate in its mode. ”When Bob Dylan's in your church, suddenly your church is relevant, whether you like it or not.” Defining “Dominionism” “Dominion is really just two or three logical steps from an obsession with cultural relevance. Cultural relevance says church should fit—not prophetically, but should fit all but seamlessly—into modes of culture that people are already in.” What are the “Seven Mountains of Culture”?  Family, religion, education, media, entertainment, business, and government—”the world would go better if Christians were in charge of each of those arenas.” “At no point in time in the history of these United States and the history of European settlers in the new world have Protestants not been interested in having a great deal of influence over public life.” Trump, Zionism, and global Pentecostal nationalism Christian nationalism versus religious Right “They are not moved by appeals to American democracy. … They think the nation of Israel is the nation of all nations.” “Isn't this just conservative political activism with tongues and prophecy and dominion?” Anti-institutional and anti-structural How Trump seeks power and ego affirmation Christian theocratic rule? ”It may simply be a part of what it is to be a Christian is to say, at some level, within the spheres that I'm given authority in, I ought to have the right kind of influence, whatever it is.” “ I think what's scary about the moment that we're in right now is in fact the chaos.” A book about Donald Trump—God's Chaos Candidate, by Lance Wall ”The beliefs in divine prophecy are so widespread that they transcend partisanship.” Black Pentecostalism: immune to the charms of Trump and populist conservatives Trump's Zionist overtures strategically captured charismatic loyalty The rise of global Pentecostal nationalism in countries like India, Brazil, and Guatemala parallels US patterns. “They don't actually care long-term about American democracy.” “They are not moved by appeals to American democracy or American exceptionalism because they have in their mind the end times and the nation of Israel.” Prosperity gospel Dominionism and the Roman Catholic “doctrine of discovery” The gospel of Christ as “sorting power” “It is a portable form of nationalism.” Concerns about power, order, and eschatology Mark Labberton reflects on Fuller Seminary's controversial role in NAR's intellectual development. Payne critiques the equation of widespread Pentecostal practices with far-right dominionism. “What's scary … is the chaos. And a number of people associated with NAR have celebrated that.” NAR theology often prioritizes divine chaos over institutional order. Warnings against super-biblical apostolic authority and spiritual authoritarianism. Pentecostalism beyond politics “There's a vivid essentialism—make everything great and all the nations will gather.” Vineyard worship as a counterweight to dominionism—emphasizing intimacy and mystical union with Christ. “That emphasis on Jesus as a friend … is a really beautiful image of God.” Vineyard music helped export a gentle, intimate charismatic spirituality. About Leah Payne Leah Payne is associate professor of American religious history at Portland Seminary and a 2023–2024 public fellow at the Public Religion Research Institute (PRRI). She holds a PhD from Vanderbilt University, and her research explores the intersection of religion, politics, and popular culture. Payne is author of God Gave Rock and Roll to You: a History of Contemporary Christian Music (Oxford University Press, 2024), and co-host of Rock That Doesn't Roll, a Public Radio Exchange (PRX) podcast about Christian rock and its listeners, and Weird Religion, a religion and pop culture podcast. Her writing and research has appeared in The Washington Post, NBC News, Religion News Service, and Christianity Today. About Caleb Maskell Caleb Maskell is the associate national director of theology and education for Vineyard USA. Born in London, he immigrated with his family to New Jersey in 1986, at the age of nine. Caleb has been involved in leadership in the Vineyard movement for twenty-five years. After spending a gap year at the Toronto Airport Vineyard School of Ministry in 1995, he went to the University of Chicago to study theology, philosophy, and literature in the interdisciplinary undergraduate Fundamentals program. While there, he joined the core planting team of the Hyde Park Vineyard Church, where he served as a worship leader, a small group leader, a setter-up of chairs, and whatever else Rand Tucker asked him to do. After college, full of questions that had emerged from the beautiful collision of serious academic study and the practical realities of church planting, Caleb enrolled in the MDiv program at Yale Divinity School. For four years, he immersed himself in the study of theology, church history, and Scripture, while also leading worship and working with middle school and high school youth groups. After graduating in 2004, he worked for three years as the associate director of the Jonathan Edwards Center at Yale University. In 2007, along with his wife Kathy and their friends Matt and Hannah Croasmun, Caleb planted Elm City Vineyard Church in New Haven, Connecticut. That year, he also began a PhD program at Princeton University, focusing on the history of American religion, with an additional emphasis in African American studies. After moving to Manhattan for four years while Kathy went to seminary, the Maskells ended up in suburban Philadelphia, where Caleb completed his PhD while teaching regularly at Princeton Theological Seminary, and serving as the worship pastor at Blue Route Vineyard Church. Since 2010, Caleb has led the Society of Vineyard Scholars, which exists to foster and sustain a community of theological discourse in and for the Vineyard movement. Caleb is passionate about developing leaders and institutions that will help to produce a healthy, courageous, and hospitable future for the church in the twenty-first century. Caleb and Kathy now live with their two kids, Josiah and Emmanuelle, in the heart of Denver, where Kathy pastors East Denver Vineyard Church. Production Credits Conversing is produced and distributed in partnership with Comment magazine and Fuller Seminary.

Rev. Dr. Barber II is objecting to Republicans' budget bill on the grounds of morality as much as politics—which is why he's been praying, protesting, and getting arrested to stick up for those who will be affected by it.  Guest: Reverend Doctor William J. Barber II, pastor of Greenleaf Christian Church, Disciples of Christ in Goldsboro, North Carolina, professor at Yale Divinity School, and founder of the Forward Together Moral Movement. Want more What Next? Subscribe to Slate Plus to access ad-free listening to the whole What Next family and across all your favorite Slate podcasts. Subscribe today on Apple Podcasts by clicking “Try Free” at the top of our show page. Sign up now at slate.com/whatnextplus to get access wherever you listen. Podcast production by Ethan Oberman, Elena Schwartz, Paige Osburn, Anna Phillips, Madeline Ducharme, Isabel Angell, and Rob Gunther. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rev. Dr. Barber II is objecting to Republicans' budget bill on the grounds of morality as much as politics—which is why he's been praying, protesting, and getting arrested to stick up for those who will be affected by it.  Guest: Reverend Doctor William J. Barber II, pastor of Greenleaf Christian Church, Disciples of Christ in Goldsboro, North Carolina, professor at Yale Divinity School, and founder of the Forward Together Moral Movement. Want more What Next? Subscribe to Slate Plus to access ad-free listening to the whole What Next family and across all your favorite Slate podcasts. Subscribe today on Apple Podcasts by clicking “Try Free” at the top of our show page. Sign up now at slate.com/whatnextplus to get access wherever you listen. Podcast production by Ethan Oberman, Elena Schwartz, Paige Osburn, Anna Phillips, Madeline Ducharme, Isabel Angell, and Rob Gunther. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rev. Dr. Barber II is objecting to Republicans' budget bill on the grounds of morality as much as politics—which is why he's been praying, protesting, and getting arrested to stick up for those who will be affected by it.  Guest: Reverend Doctor William J. Barber II, pastor of Greenleaf Christian Church, Disciples of Christ in Goldsboro, North Carolina, professor at Yale Divinity School, and founder of the Forward Together Moral Movement. Want more What Next? Subscribe to Slate Plus to access ad-free listening to the whole What Next family and across all your favorite Slate podcasts. Subscribe today on Apple Podcasts by clicking “Try Free” at the top of our show page. Sign up now at slate.com/whatnextplus to get access wherever you listen. Podcast production by Ethan Oberman, Elena Schwartz, Paige Osburn, Anna Phillips, Madeline Ducharme, Isabel Angell, and Rob Gunther. Learn more about your ad choices. Visit megaphone.fm/adchoices

Show Notes Lemuel: I am Lemuel Gonzalez, repentant sinner, and along with Amity Armstrong, your heavenly host, I invite you to find a place in the pew for today's painless Sunday School lesson. Without Works. Amity: Less than a week after President Trump formed a Justice department task force fighting Anti-Chrisitian Bias, Reverend Dr. William Barber II - a founding director of the Center for Public Theology and Public Policy at Yale Divinity School, National board member of the NAACP, and MacArthur Fellow - was arrested for leading a public prayer. The Rev. Dr. and two others were arrested for “crowding, obstructing, and incommoding.” The prayers started out quietly and as the ministers began to raise their voices they were told to leave or suffer arrest. Rev. Dr. Barber had been at the capitol all day, part of a rally held behind the Supreme Court. That rally, organized by Repairers of the Breach, a national team of organizers, religious leaders, artists, strategists and advocates centering and elevating leaders who have been directly impacted by systemic injustice. focused specifically on how budget cuts would impact women and children. The interdenominational speakers included Jewish, Muslim, and Christian leaders as well as the president of the National Urban League and a representative of the Institute of Policy Studies. According to a written statement, the rally was meant to draw attention to, “... immoral budget cuts and proposed budget cuts being pursued in Washington D.C. at the expense of the poor, working people, children, women, and families.” Lemuel: Jesus taught that religious faith was a private experience, not a public one. In Matthew 6:5-6 he rails against public demonstrations of faith. Amity: “And when you pray, do not be like the hypocrites, for they love to pray in the synagogues and on the street corners to be seen by others. Truly I tell you, they have their reward in full. But when you pray , go into your room, close your door and pray to your Father who is unseen. Then your Father, who sees what is done in secret, will reward you.” Lemuel: That scripture, cited often against the demonstrative prayers of conservative and evangelical ministers, is being turned on Reverend Barber, and his associates. There is a larger consideration here. That this prayer meeting was a form of protest directed at the policy makers who are ruining people's lives. As we stress here, Jesus' message, the only message of Christianity, is redemption and salvation, and mercy. Jesus was baptised by his cousin, John in the Jordan river, and went into the wilderness, there tempted by the devil. He came out of the desert, wandering into his dusty childhood town. He has been tempted and proved, fined down by severe abstention, blasted by the merciless sun, his eyes blazing with purpose. He attends the Sabbath service, as is asked to read the scripture that day. Amity: “ …the scroll of the prophet Isaiah was handed to him, he found the place where it is written: “The spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord's favor. Then he rolled up the scroll and gave it back to the attendant and sat down. The eyes of everyone on the synagogue were fastened on him. He began by saying to them, “Today this scripture is fulfilled in your hearing.” - Luke 4:17-21 Lemuel: This is the message. This is what this meeting was meant to do, and why these prayers were offered up. ** Our Internet home: www.withoutworkspodcast.com** Find us on Twitter: @WithoutWorksPod Facebook: https://www.facebook.com/withoutworks Email @ withoutworkspod@gmail.com Newsweek Episcopal News Network Breach Repairers

This week, we're getting nostalgic AND providing some reading recommendations! It's our podcast's annual Summer Reading Spectacular! We're talking about books that we have fond memories of reading during the summers of our past, as well as particularly fond memories tied to the Summer Reading Programs hosted by the public libraries we attended as kids/teens!    Correction: We discuss the 2024 book Bitter Water Opera by Nicolette Polek, because we're huge fans and it's a fine novel to read during the summertime, HOWEVER, we mention that Polek graduated from Harvard, but she in fact graduated from the Yale Divinity School ~ and currently teaches creative writing at SUNY Purchase. Hopefully Polek will be a guest on this podcast some day soon!    Also, mark your calendars for our Kickoff Party happening here on Saturday, June 7, from 12:00 pm - 4:00 pm: www.fadl.org/summer     

News headline roundup. The cost of ambition.  Find us on YouTube. In this episode of The Bulletin, Mike and Clarissa share what headlines they're following as the week begins, and Mike talks with theologian Miroslav Volf about the cost of ambition. GO DEEPER WITH THE BULLETIN: Join the conversation at our Substack. Find us on YouTube. Rate and review the show in your podcast app of choice. ABOUT THE GUEST:  Miroslav Volf is a Croatian Protestant theologian and public intellectual. He is a professor of theology at Yale Divinity School and is the founder and director of the Yale Center for Faith and Culture. He has written and edited more than 20 books and over 100 scholarly articles, and his work has been featured in The Washington Post, Christianity Today, Christian Century, Sojourners, and NPR's Speaking of Faith (now On Being with Krista Tippett). ABOUT THE BULLETIN: The Bulletin is a weekly (and sometimes more!) current events show from Christianity Today hosted and moderated by Clarissa Moll, with senior commentary from Russell Moore (Christianity Today's editor in chief) and Mike Cosper (director, CT Media). Each week, the show explores current events and breaking news and shares a Christian perspective on issues that are shaping our world. We also offer special one-on-one conversations with writers, artists, and thought leaders whose impact on the world brings important significance to a Christian worldview, like Bono, Sharon McMahon, Harrison Scott Key, Frank Bruni, and more. The Bulletin listeners get 25% off CT. Go to https://orderct.com/THEBULLETIN to learn more. “The Bulletin” is a production of Christianity Today Producer: Clarissa Moll Associate Producer: Alexa Burke Editing and Mix: Kevin Morris Music: Dan Phelps Executive Producers: Erik Petrik and Mike Cosper Senior Producer: Matt Stevens Learn more about your ad choices. Visit podcastchoices.com/adchoices

Silas Farley, former New York City Ballet dancer and current Dean of the Colburn School's Trudl Zipper Dance Institute, explores the profound connections between classical ballet, Christian worship, and embodied spirituality. From his early exposure to liturgical dance in a charismatic Lutheran church to his career as a professional dancer and choreographer, Farley illuminates how the physicality of ballet can express deep spiritual truths and serve as an act of worship.Episode Highlights from Silas Farley“The physicality of ballet is cruciform. The dancer stands in a turned-out position... the body becomes the intersection of the vertical and the horizontal plane.”“Sin makes the soul curve in on itself, whereas holiness or wholeness in God opens us up.”“We are Christian humanists. We don't need to be intimidated by beauty.”“There's knowledge and insight in all the different parts of our bodies, not just in our brain.”“The mystery of the incarnation is that when the creator of all things wanted to make himself known to his creation, he didn't come as a vapor or as a mountain or as a bird. But he came as a man.”Resources for Ballet EngagementLocal community ballet companies/schools“B is for Ballet” (ABT children's book)“My Daddy Can Fly” (ABT)Celestial Bodies, by Laura JacobsApollo's Angels, by Jennifer HomansSilas Farley's Podcast: Hear the Dance (NYC Ballet)The Nutcracker (NYC Ballet/Balanchine)Jewels (1967, Balanchine)Agon (Balanchine/Stravinsky)About Silas FarleySilas Farley is a professional ballet dancer and choreographer. Dean of the Trudl Zipper Dance Institute at the Colburn School in Los Angeles, Silas is a former New York City Ballet dancer, choreographer, and educator. He also currently serves as Armstrong Artist in Residence in Ballet in the Meadows School of the Arts at Southern Methodist University.His work includes choreography for the Metropolitan Museum of Art, Houston Ballet, and the New York City Ballet. He hosts the Hear the Dance podcast and creates works that integrate classical ballet with spiritual themes.Silas also serves on the board of The George Balanchine Foundation.Show NotesSilas Farley's Early Dance Background & FormationSilas Farley: Originally from Charlotte, North Carolina; youngest of 7 children (4 brothers, 2 sisters); multiracial family (white father, Black mother)First exposure through charismatic Lutheran church's liturgical dance ministrySaw formal ballet at age 6 when Christian ballet company Ballet Magnifica performedDance initially experienced as form of worship before performanceLiturgical vs Classical BalletLiturgical dance:Amplifies worshipFunctions as embodied prayerNot primarily performativeHistorical examples: David with Ark of Covenant, Miriam after Red Sea crossingClassical ballet:Performed on proscenium stageRequires specific trainingFocuses on virtuosic movementsExplicitly performativeBoth forms serve as offerings/vessels for transmitting energy to audienceTechnical Elements of Ballet: Turnout, Spiritual Turnout, and Opening UpFoundational concept of “turnout”—rotation of feet/hips outward“That idea of turnout makes the body more expressive in a way. Because if our toes are straightforward, like the way we're designed, you only see a certain amount of the leg. Whereas if the body stands turned out, you see the whole inside of the musculature of the leg. It's a more complete revelation of the body.”Creates more complete revelation of body's musculaturePhysicality conveys “spiritual turnout” - openness/receptiveness“Spiritual turnout: that you are open   and receptive and generous. And that's embodied in the physicality of ballet.”“So much of what developed as ballet as we know, it happened at the court of Louis the XIV in the  1660-1670s.”“It's not artificial, it's actually supernatural.”Physical & Spiritual Connections in Ballet“Our walk  with God is that he's  defining us so that we are becoming open. We're open to him. We're open to receive his love. We're open to be vessels of his love. We're open to receiving and exchanging love with  other people.”Freedom within the constraints movements and positionsSwan Lake: “They're so free. They're almost like birds. But that's come through a lifestyle of discipline.”“You get a hyper awareness of your own body.”Develops hyper-awareness of bodyLinks to incarnational theology—Christ as God-manFreedom through discipline and submissionMovement vocabulary builds from simple elements (plié, tendu)Plie: Mama and Dada“As a dancer grows up in ballet, the dancer then develops  this enormous vocabulary of movement  that are all reducible back to the microcosm of the plié and the tendu.”Creates infinite lines suggesting eternityCombines circular power with eternal linesTheological Dimensions of BalletSilas's choreographed interpretation of C.S. Lewis's The Four Loves, as a balletBallet and the Art of Choreography“The music and choreography were like brothers.”“Songs from the Spirit”“The music becomes my map.”Choreographing in silenceThe Role of the Audience and Their ExperienceIdeas to dialogue withA set of ideas to gather together and embodyArvo Part, The Genealogy of Jesus in Luke 3Uniting my heart with JesusI'm never didactic about it.An embodied musical experience“If I  say ‘family, friendship, romance, divine love,' you all instantly have associations, beauty, pain, trauma, consolation that are associated with those four loves.”“ I'm not writing a sermon about any of these ideas. I'm choreographing a ballet. I'm assembling these classical steps with this music to create a visceral, embodied musical experience.”The audience: “They come to it with their experiences, their own eyes and ears and their own bodies. And that's enough.”Arvo Part: “Music is white light, and the prism is the soul of the listener.”“The musical ideas are refracted through the hearer.”“The audience is always in my heart and mind.”“I always think of the artwork as an act of hospitality.  … I'm just setting the table.”What's Unique about Ballet as a Physical ArtformBeautiful interconnectednessAsking the body to reach to its limits“The Infinite Line” in BalletRadiating out into multiple eternal lines at the same timeConstant reaching in many directions at onceCruciform positioning: intersection of vertical and horizontal planes“The body becomes radiant”Use of “épaulement”—spiraling of body around spine's axisReveals pulse points (neck, wrists) creating vulnerable energy exchange with audienceOpening up the life force of the dancerNo separation between dancer and instrument (“I am the work of art”)Cruciform physicalityContemporary Cultural ContextModern culture increasingly disembodied due to screens/digital media“We live in an increasingly disembodied culture, we are absorbed with screens two dimensional, uh, highly edited and curated,  mediated self presentation   as opposed to like visceral nitty gritty blood, sweat, tears, good, bad, and ugly of life itself. So we get insulated from the step that makes life what it is.”Education often treats people as “brains on sticks”“The Christian life is a lifestyle of in embodied discipleship to the God man, Jesus  Christ. And he's not a brain on a stick. He's the God man. He has a jawbone and he went through puberty and he has wounds like the beautiful hymn. It says, rich wounds, yet visible and beauty glorified. The mystery of the incarnation is that when the creator of all things wanted to make  himself known to his creation, he didn't come as a  vapor or as a mountain or as a bird, but he came as a man. And so he sublimates and affirms the glory of his creation, the materiality of his creation and the body as the crown of his creation by coming as a man.”Church needs more embodied practicesBallet offers counterpoint to disembodied tendenciesImportance of physical discipline in spiritual formationRomans 12:1 and making our bodies as living sacrificesHow to Experience Ballet“There's nothing you need to know before going to experience ballet.  You have a body, you have eyes, you have ears. That's all you need. Just let it wash over you.Let it work on you in its own kind of visceral way, and let that be an entry point  to not be intimidated by the, the music,  or the wordlessness or the tutu's or the point shoes or whatever.There's so many different stylistic manifestations of ballet. But just go experience it.And if you can, I would really encourage people almost as much or more than  watching it go see if like your local YMCA or  something has an adult ballet class, or if you're a kid, maybe ask your parents to sign you up to go try a class and just feel what that turned-out physicality feels like in your own body.It's so beautiful. It's very empowering.”Production NotesThis podcast featured Silas Farley and Macie BridgeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

In this episode of Touring the Holy Land, Jen has a conversation with Sara Williams about the power dynamics of narratives surrounding the Holy Land and the emergence of solidarity tourism among American Christians. Sara shares a shift she has observed in her research from traditional pilgrimage models to a focus on witnessing marginalized communities, emphasizing the call to come and see as a transformative experience. Sara and Jen also discuss how liberation theology informs solidarity tourism, and the complex identities and experiences of Palestinians that travelers can encounter. Their conversation explores the transformative potential of these tours, the ethical implications of participants' experiences, and the necessity of acknowledging the multifaceted narratives of marginalized communities. In their extended conversation for our Patreon supporters, Jen and Sara discuss the transformative potential of “Come and See” tours and their invitation for travelers to engage in deeper reflexivity and genuine solidarity within Christian communities.Sara A. Williams is an Assistant Professor of Religious Studies at Fairfield University. Her scholarship examines possibilities for just relationships in contexts marked by asymmetries of power and privilege. Her research on this topic has spanned progressive American Christian Holy Land tourism and gentrifying post-industrial U.S. urban communities. Dr. Williams holds a PhD from Emory University, an MA in Religion from Yale Divinity School, and a Master of Social Work from the University of Georgia.If you enjoy our content, please consider supporting our work on Patreon at https://www.patreon.com/AcrosstheDivide Follow Across the Divide on ⁠⁠YouTube⁠⁠ and ⁠Instagram⁠ ⁠⁠⁠‪@AcrosstheDividePodcast‬⁠⁠⁠Across the Divide partners with Peace Catalyst International to amplify the pursuit of peace and explore the vital intersection of Christian faith and social justice in Palestine-Israel.Show Notes:Hillary Kaell, Walking Where Jesus Walked: American Christians and Holy Land PilgrimageSara A. Williams and Roger Baumann, “Journeys to and among the Margins: Transnational Religio-Racial Identity on American Christian Palestinian Solidarity Tours”Sara A. Williams, Moral Commodities and the Practice of Freedom”Sara also recommends Roger Baumann's book, Black Visions of the Holy Land: African American Christian Engagement with Israel and Palestine

This Week in the Nation’s Capitol … GUEST Greg Clugston … SRN News White House Correspondent (Went to FL in the press pool w the Pres this weekend … + … El Salvador prison/MD man … + … deporting criminals … + … tariff confusion/financial markets … + … Trump physical exam) The journey ahead, Holy Week begins … Thinking Through Bible Translations … GUEST Rev Kurt Bjorklund ... Senior Pastor, Orchard Hill Church. The Bible: Global History (new book) … GUEST Dr Bruce Gordon … Titus Street Professor of Ecclesiastical History at Yale Divinity School … previously taught at the Univ of St Andrews in Scotland, where he was professor of modern history and deputy director of the St Andrews Reformation Studies Institute … specializes in late-medieval and early modern religious culture.See omnystudio.com/listener for privacy information.

In this episode, Zen speaks with several people who contributed to a new Baylor University Press book called God of the Whirlwind. The book collects stories and reflections from the Black Waco community that revolve around the Black storytelling tradition in Waco related to two significant events: a lynching and a deadly tornado.GuestsLinda Jann Lewis describes herself as a 1960's Baby Boomer who worships at the altar of Voting Rights and Civil Rights. She is a writer, having contributed to the Austin Villager, Nokoa, and multiple books. She has been featured in a film about Molly Ivins. And she helped found and remains involved with Austin Community Radio's kazifm.org.George Oliver is the Assistant Director of Huntsville Hornet Drama, a 1998 graduate of Huntsville High School, received his BFA in Theatre from Sam Houston, and earned a MDiv from Andover Newton Seminary (at Yale Divinity School). George is Co-Producer on the short film Ado, starring Jennifer Lewis, which was just invited to both the Florida Film Festival and the Cleveland International Film Festival, and made its Festival debut at the Flickfest Short Film Festival in Australia. He plans to begin studying Commercial Real Estate Development in the year to come.Tyler B. Davis is a Research Administrator, Adjunct Professor in the Mexican American Studies Program and Department of Theology, and Affiliate Faculty in the Center for Catholic Studies at St. Mary's University in San Antonio, Texas. He is also a graduate of Baylor University's Religion Department. LinksBuy God of the Whirlwind: https://www.baylorpress.com/9781481322560/god-of-the-whirlwind/

The Reverend Dr. Russell L. Meyer, Pastor at St. John's Lutheran Church in Jacksonville/Florida, graduated from Yale Divinity School in 1981 and was ordained in 1984. Russell has served congregations in Florida, South Carolina, Maryland and New York. He received a Doctorate of Ministry in 2013 from Wesley Theological Seminary in Washington DC, with a Certificate in Christian-Muslim Relations from the Washington Theological Consortium.Russell is a social justice pastor. He serves as Executive Director for the Florida Council of Churches. He is also the current president of the European Descent Lutheran Association for Racial Justice and chairs the Local and Regional Ecumenism Committee of the National Council of Churches.

#351 In this episode, Guy welcomed back Peter Panagore, an acclaimed author, mystic, and former TV personality, who shared his extraordinary insights on mystical experiences, near-death experiences, and the nature of consciousness. Peter discussed the impact of his own near-death experience, the study of mysticism at Yale Divinity School, and the broader implications of these experiences on our understanding of reality. He delved into the suppression of mystical insights through history, the importance of meditative practices, and the role of chakras in elevating consciousness. This episode is a deep dive into the profound spiritual journey of seeking and experiencing the divine, addressing the complexities of spiritual growth, the importance of love, and the evolving collective awakening happening in the world today. About Peter: Reverend Peter Panagore, M. Div., Yale, is the author of two best-sellers, “Two Minutes for God,” a 7/365 collection of inspirational devotions that aired daily for fifteen years on two NBC News stations in Maine and New Hampshire, and ‘Heaven Is Beautiful: How Dying Taught Me That Death Is Just the Beginning”, an audible best seller that is available globally. His upcoming third book tells true tales of modern mystics in the classical tradition, in the high hopes that he can inspire more people to come out and share their own mystical experiences.  – He previously served as a United Church of Christ minister and pastor in Maine and Connecticut. He now speaks from pulpits, stages, and on national and international media about Near Death Experience, the Reality of God, Christian mysticism, meditation, and prayer.  – Reverend Peter Panagore, M.Div (Yale) has had two near-death experiences, the first while ice climbing in 1980 and the second in 2015 due to a heart attack. In this episode, he recalls his near death experience in March 1980 when he went ice climbing along the Ice Fields Parkway in Alberta Canada with an experienced ice climber. He shares their countless misfortunes on their descent, how he was overcome by exhaustion and hypothermia. He recalls being in a proverbial tunnel and in those minutes, he has experience hell, forgiveness, and unconditional love. He also has encountered God. – He has kept his Near Death Experience while ice climbing a secret for twenty years. When Rev. Peter died on the side of mountain along the Ice Fields Parkway in Alberta Canada, his life was forever changed. Panagore's death experience resulted in an intense spiritual journey that has continued for decades. The experience compelled him to pursue a master's degree at Yale Divinity School, focusing on systematic technology and Christian mysticism. Key Points Discussed:  (00:00) - Why Everything You Believe About Reality Is Wrong (01:01) - Welcoming Peter Pango: A Mind-Blowing Story (01:27) - Diving into Mysticism and Suppression (02:40) - Peter's Journey and Studies in Mysticism (05:07) - The Nature of Mystical Experiences (12:57) - Facing the Shadow Side and Spiritual Growth (24:29) - The Ultimate Healing and Understanding (30:28) - Exploring Infinite Versions of Ourselves (32:52) - The Great Awakening and Near-Death Experiences (37:38) - Radiant Energy and Spiritual Practices (39:42) - Biological and Mystical Connections (44:52) - The Power of Chakras and Meditation (52:14) - The Role of Prayer and Intention (55:06) - Final Thoughts and Where to Find More How to Contact Peter Panagore:www.peterpanagore.love   About me:My Instagram: www.instagram.com/guyhlawrence/?hl=en Guy's websites:www.guylawrence.com.au www.liveinflow.co

Most Americans go to church expecting to hear about salvation, morality and scripture. They don't anticipate hardball political endorsements. But some churches thrive on delivering politics from the pulpit. Sure, pastors are citizens, too. And so in other venues, such as op-eds, blogs, books, and other places of influence, a pastor may speak his mind. Even so, he must jealously guard that influence and always speak winsomely. As a gospel minister, he shouldn't make politics more important than his pastoral duties. The tax code prevents religious institutions from serving as political machines, a concept in keeping with the separation of church and state our founding fathers envisioned. Pastors cannot make declarations to favor or oppose any candidate from the pulpit. They cannot take money from the collection plate and give it to support a candidate. And if they want to participate in any partisan activity in their personal capacity, they must make sure it is done in a manner indicating it is separate from their religious institution.The Rev. Dr. Timothy C. Ahrens began his ministry as Senior Minister of First Congregational Church, United Church of Christ in downtown Columbus on January 23, 2000. A church known for its witness to social justice since its birth as an abolitionist congregation in 1852, Rev. Ahrens is the fifth consecutive senior minister from Yale Divinity School and is a lifelong member of the United Church of Christ. Rev. Ahrens is a 1980 graduate of Macalester College with a double major in Religious Studies and Political Science. Since January 2000, under his leadership, First Church has doubled in membership during an era when seven downtown churches have closed their doors. Rev. Ahrens earned his Doctor of Ministry degree from Chicago Theological Seminary in May 2015. His thesis was entitled: “Young and Growing Stronger: Creating a Model of 21st Century Prophetic Witness Leaders with a New Generation.” He is currently working on two books.

Dr. Malcolm Foley serves as the Special Advisor to the President for Equity and Campus Engagement. In this role, Dr. Foley facilitates engagement and interaction with and among the many diverse members of our community and works collaboratively to develop initiatives designed to foster a welcoming and inclusive campus for all. Dr. Foley holds a B.A. in Religious Studies with a second major in Finance and a minor in Classics from Washington University in St. Louis. He then completed a Master of Divinity at Yale Divinity School, focusing on the theology of the early and medieval church, and a Ph.D. in Religion from Baylor. His dissertation investigates African American Protestants responding to lynching from the late 19thcentury to the early 20th century. From 2018-2020, Dr. Foley served as a student regent on the Baylor University Board of Regents. He is the former Director of Black Church Studies at George W. Truett Theological Seminary and is currently a pastor at Mosaic Waco, where he serves with his wife, Desiree. Support this podcast at patreon.com/passthemic Learn more about your ad choices. Visit megaphone.fm/adchoices

"Do not be afraid of your fears, but cope with them—learn how to deal with them—because unless you do, you cannot live your life abundantly and fully." (Fyodor Raychynets)Evoking courage, resilience, and faith in the face of overwhelming uncertainty, Ukrainian pastor and theologian Fyodor Raychynets returns to For the Life of the World three years after the Russian invasion of Ukraine. In conversation with Evan Rosa, Fyodor shares his reflections on fear, freedom, and the emotional and spiritual challenges of living fully in a time of war. He discusses his response to recent global political developments, the struggle of holding onto hope, and the importance of confronting fear rather than suppressing it. Drawing from the Gospel of Mark's iteration of Jesus walking on water, his own personal grief and therapy, and the lived experience of war, Fyodor sees fear not as something to be avoided or gotten rid of, but as something to understand and face with courage."We are in a situation where we are scared to hope.""Do not be afraid of your fears, but cope with them—learn how to deal with them—because unless you do, you cannot live your life abundantly and fully.""If I want to say to someone, ‘I love you,' I say it. If I want to forgive, I forgive. If I want to do something meaningful, I do it now—because tomorrow is never guaranteed.""The enemy wants us to live in fear, to be paralyzed by it. But to live fully is to resist.""When Jesus scared his disciples on the water, he was bringing their fears to the surface—so that they could face them and find true freedom."Show NotesImage: “Walking on Water”, by Ivan Aivazovsky, Russia, 1888Episode SummaryUkrainian pastor and theologian Fyodor Raychynets reflects on faith, fear, and hope after three years of war.The role of fear in spiritual and personal transformation.A biblical perspective on confronting fear, drawn from the Gospel of Mark.Political and emotional reactions to recent global events impacting Ukraine.Living fully in the present as an act of resistance against fear and oppression.Faith, Fear, and FreedomFyodor Raychynets returns to discuss Ukraine's ongoing struggle and his evolving faith."Fear to hope"—the challenge of holding onto hope when the world is falling apart.Why fear should be faced rather than suppressed.The spiritual wisdom of encountering fear: “When Jesus scared his disciples, it was for their good.”The difference between being reckless, cowardly, or courageous—all of which share the common state of fear.The Ukrainian Perspective on Global PoliticsHow Ukraine perceives the shifting stance of U.S. foreign policy.The impact of Zelenskyy's visit to the Oval Office and international reactions.The challenge of fighting for democracy when global powers redefine the terms of war.The fear that democratic values are no longer upheld by those who once championed them.Biblical and Psychological Perspectives on FearMark's Gospel and the fear of encountering God in unexpected ways.Fyodor quotes Carl Jung: "Where our fears lie, that is where change is most needed."Facing fear as a practice of faith and emotional resilience.The importance of naming fears, localizing them, and even “inviting them in for tea.”How unprocessed fear can lead to paralysis or aggression.Living in the Present: The Antidote to FearWhy Fyodor refuses to postpone life until after the war."We don't know what tomorrow brings. So I live today, fully."A powerful response to fear: doing good, loving openly, and forgiving freely.The lesson of war: never get used to abnormal things.Holding onto humanity in the face of devastation.Linked Media ReferencesMark 6L: 45-52 Jesus Walks on WaterEpisode 110 of For the Life of the World A Voice from KyivEpisode 138 of For the Life of the World / Ukrainian Pastor Speaks Out: Resist Evil, Be Present, and Remember How Little You ControlUkraine War Updates - BBC NewsAbout Fyodor RaychynetsFyodor Raychynets is a theologian and pastor in Kyiv, Ukraine. He is Head of the Department of Theology at Ukrainian Evangelical Theological Seminary, where he teaches courses in Leadership and Biblical Studies, particularly the Gospel of Matthew. He studied with Miroslav Volf at Evangelical Theological Seminary in Osijek, Croatia.Follow him on Facebook here.Production NotesThis podcast featured Fyodor RaychinetsEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Preaching for the Second Sunday of Lent, Mayella Vasquez offers a reflection on listening - really listening: "Maybe that's our invitation, too. To listen to the voices that have been silenced. To listen to the cries of the Earth, the wounded, the forgotten.To listen to the One who speaks—not just on the mountaintops, but in the valleys, too. Because when we listen—really listen—we are changed. And when we are changed, so is the world."Mayella Vasquez is a passionate thinker, storyteller, and advocate for meaningful change. As a Master of Arts in Religion student at Yale Divinity School, she explores world religions with deep curiosity and empathy. She blends her interests in social entrepreneurship and diversity, equity, and inclusion to inspire innovative solutions. Through her preaching, Mayella seeks to foster insight, purpose, and compassionate community connections.Visit www.catholicwomenpreach.org/preaching/03162025 to read Mayella's preaching text and for more preaching from Catholic women.

Dr. Malcolm Foley serves as the Special Advisor to the President for Equity and Campus Engagement. In this role, Dr. Foley facilitates engagement and interaction with and among the many diverse members of our community and works collaboratively to develop initiatives designed to foster a welcoming and inclusive campus for all. Dr. Foley holds a B.A. in Religious Studies with a second major in Finance and a minor in Classics from Washington University in St. Louis. He then completed a Master of Divinity at Yale Divinity School, focusing on the theology of the early and medieval church, and a Ph.D. in Religion from Baylor. His dissertation investigates African American Protestants responding to lynching from the late 19thcentury to the early 20th century. From 2018-2020, Dr. Foley served as a student regent on the Baylor University Board of Regents. He is the former Director of Black Church Studies at George W. Truett Theological Seminary and is currently a pastor at Mosaic Waco, where he serves with his wife, Desiree. Support this podcast at patreon.com/PassTheMic Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to another episode of Opening Minds, Opening Hearts. This time, we are joined by Abdul-Rehman Malik, affectionately known as AR, an award-winning journalist, educator, and cultural organizer whose life story is deeply intertwined with themes of migration, faith, and social justice. As a lecturer at Yale Divinity School and the Yale Jackson School for Global Affairs, AR directs a leadership program focused on social justice and public service. His podcast, "This Being Human," explores the intersections of faith, culture, and social change, inviting meaningful dialogue and action. Through his work, AR embodies the belief that mercy, justice, and compassion are essential in navigating the complexities of our world.Join us as we reflect on the nature of Ultimate Reality, the importance of community practice, and the power of mercy in a fractured world, drawing on AR's rich experiences across the globe. To connect with AR:Follow him on Instagram: https://www.instagram.com/armalik/Follow him on X (formerly Twitter): https://x.com/armalikFollow him on LinkedIn: linkedin.com/in/armalikListen more on his podcast,This Being Human: https://podcasts.apple.com/ca/podcast/this-being-human/id1549041471To connect further with us:Visit our website: www.contemplativeoutreach.orgFind us on Instagram: https://www.instagram.com/prayerofconsentLike us on Facebook: https://www.facebook.com/prayerofconsentCheck out our YouTube channel: https://www.youtube.com/@prayerofconsentTo learn more about Father Thomas Keating's guidelines for service and principles visit www.contemplativeoutreach.org/vision. Stream and Download the Opening Minds, Opening Hearts Podcast NOW for FREE on Apple Podcast, Google, Amazon and Spotify!

Mystics and prophets have reported receiving visions from the Divine for centuries—”Thus saith the Lord…”—Hildegard of Bingen, Teresa of Avila, Ignatius of Loyola, Catherine of Siena, or Julian of Norwich. The list goes on.But what would you think if you met a seer of visions in the present day? Maybe you have.What about a prophet whose visions came like a movie screen unfurled before him, the images grotesque and vivid, all in the unsuspecting backwoods setting of Lookout Mountain, deep in the south of Tennessee.Would you believe it? Would you believe him? The beauty of fiction allows the reader to join the author in asking: What if?That's exactly what Jamie Quatro has allowed us to do in her newest work of literary fiction, Two-Step Devil.What if an earnest and wildly misunderstood Christian is left alone on Lookout Mountain? What if the receiver of visions makes art that reaches a girl who's stuck in the darkest grip of a fraught world? What if the Devil really did sit in the corner of the kitchen, wearing a cowboy hat, and what if he got to tell his own side of the Biblical story?On today's episode novelist Jamie Quatro joins Macie Bridge to share about her relationship to the theological exploration within her latest novel, Two-Step Devil; her experience of being a Christian and a writer, but not a “Christian Writer”; and how the trinity of main characters in the novel speak to and open up her own deepest concerns about the state of our country and the world we inhabit.Jamie Quatro is the New York Times Notable author of I Want to Show You More, and Fire Sermon. *Two-Step Devil* is her latest work and is the winner of the 2024 Willie Morris Award for Southern Writing, and it's also been named a New York Times Editor's Choice, among other accolades. Jamie teaches in the Sewanee School of Letters MFA program.SPOILER ALERT! This episode contains substantial spoilers to the novel's plot, so if you'd like to read it for yourself, first grab a copy from your local bookstore, then two-step on back over here to listen to this conversation!About Jamie QuatroJamie Quatro is the New York Times Notable author of I Want to Show You More, a finalist for the Los Angeles Times Art Seidenbaum Award and the National Book Critics Circle's John Leonard Prize, and Fire Sermon, a Book of the Year for the Economist, San Francisco Chronicle, LitHub, Bloomberg, and the Times Literary Supplement. Her most recent novel, Two-Step Devil, is the winner of the 2024 Willie Morris Award for Southern Writing. It has also been named a New York Times Editor's Choice, a 2025 ALA Notable Book, and a Best Book of 2024 by the Paris Review and the Atlanta Journal Constitution. A new story collection is forthcoming from Grove Press.Quatro's fiction has appeared or is forthcoming in The New Yorker, The Paris Review, Harper's, the New York Review of Books, Ploughshares, and elsewhere. She is the recipient of fellowships from MacDowell, Yaddo, Bread Loaf, and La Maison Dora Maar in Ménerbes, France, where she will be in residence in 2025. Quatro holds an MA in English from the College of William and Mary and an MFA in fiction from the Bennington College Writing Seminars. She teaches in the Sewanee School of Letters MFA program, and lives with her family in Chattanooga, Tennessee.Show NotesGet your copy of Two-Step Devil by Jamie QuatroClick here to view the art that inspired Jamie Quatro's Two-Step DevilProduction NotesThis podcast featured Jamie Quatro with Macie BridgeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

It's easy to forget how utterly scandalous the concepts of grace and forgiveness are. Grace is an absolutely unmerited, undeserved benevolence. Forgiveness is an intentional miscarriage of retributive justice, ignoring of the wrong by a wrongdoer.In Miroslav Volf's understanding, forgiveness “decouples the deed from the doer.”Today's episode features some highlights from Miroslav's personal reflections about each chapter of his book Free of Charge: Giving and Forgiving in a Culture Stripped of Grace, including his thoughts about one of the most painful moments in his family's history, the death of his 5-year-old brother Daniel when Miroslav was just a small boy.Free of Charge was published in 2006, and we just released a 10-video curriculum series through faith.yale.edu/free-of-charge. It also includes a 48-page discussion guide with new material to help facilitate not just deeper reflection about giving and forgiving, but a viable, livable path toward these core Christian practices.This series is free for Yale Center for Faith & Culture email subscribers. So head over to faith.yale.edu/free-of-charge to sign up today.Production NotesThis podcast featured Miroslav VolfEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Send us a textKen welcomes pastor, historian, and special advisor to the President at Baylor University, Dr. Malcolm Foley. Just this month, his new book - The Anti-Greed Gospel: Why the Love of Money Is the Root of Racism and How the Church Can Create a New Way Forward - has just been released. Dr. Foley shares something of his faith and spiritual journey. As an undergraduate at Washington University in St. Louis, he majored in Finance and the Classics. After earning an M. Div. at Yale Divinity School, he completed his Ph.D. at Baylor. His dissertation focussed on the history of lynching in America, and the responses of African American Protestants to the horror of it all. Ken and Malcolm unpack the thesis of his new book: that racism is rooted in greed. They talk about his concept of racialized capitalism, the dominance of white supremacy, the witness of the “Church Fathers” and the biblical passages that deal with greed and wealth. In the 1987 movie Wall Street, Gordon Gekko (played by Michael Douglas) declares, “Greed is good!” Dr. Foley disagrees. He takes a deep dive into the reality of lynching and the use of violence and terror to subjugate black folks. It's a hard look at history. They talk about Malcolm's heroes in the movement: Martin Luther King, Malcolm X (for whom he was named), and Ida B. Wells among many others. Toward the end of their lively conversation, Ken asks Dr. Foley about the current weaponization of phrases like DEI, Woke, and CRT which do not appear in the book. Don't miss Malcolm's response. SHOW NOTES (see links to the book and more about Dr. Foley)Support the showBecome a Patron - Click on the link to learn how you can become a Patron of the show. Thank you! Ken's Substack Page The Podcast Official Site: TheBeachedWhiteMale.com

Super Bowl LIX was amazing, but not because of the football, or the commercials. It was the 13-minute half-time tour de force of political theology and protest art, brought to you by Kendrick Lamar. Acting like a parable to offer more to those who already get it, and to take away from those who don't get it at all, the performance was so much more than a petty way to settle a rap beef.But what exactly was going on? Today's episode is an introduction to the political theology of Kendrick Lamar. Evan Rosa welcomes Femi Olutade, arguably the living expert on the theology of Kendrick Lamar. A lifelong fan of hip hop and student of theology, he's deeply familiar not just with music Kendrick made, but the influences that made Kendrick, as well as Christian scripture and moral theology. Femi has written incredibly nuanced theological musicological reflections about Kendrick Lamar's 2017 album DAMN., which won the Pulitzer Prize for Music.Femi joined Dissect Podcast host Cole Cushna as lead writer for a 20-episode analysis of DAMN., offering incredible insight into the theological, moral, and political richness of Kendrick Lamar.About Femi OlutadeFemi Olutade is the lead writer for Season 5 of Dissect, an analysis of Kendrick Lamar's Pulitzer Prize-winning album DAMN. He's arguably the living expert on the theology of Kendrick Lamar. A lifelong fan of hip hop and student of theology, he's deeply familiar not just with music Kendrick made, but the influences that made Kendrick, as well as Christian scripture and moral theology. Femi has written incredibly nuanced theological musicological reflections about Kendrick Lamar's 2017 album DAMN., which won the Pulitzer Prize for Music.Femi joined host Cole Cushna as lead writer for a 20-episode analysis of DAMN., offering incredible insight into the theological, moral, and political richness of Kendrick Lamar.Show NotesFemi Olutade's Theology of Kendrick LamarKendrick Lamar's Super Bowl LIX Half-Time Show (Video)Kendrick Lamar's Half-time Show Lyrics (Full)Season 5 of Dissect: Kendrick Lamar's DAMN.Kendrick Lamar's Political Theology as a Diss Track to AmericaSuper Bowl LIX was amazing, but not because of the football, or the commercials. It was the 13 minute half-time tour de force that Kendrick Lamar offered the world.Uncle Sam introduces the show, the quote “Great American Game.” A playstation controller appears. Is the game football? Video game? Or some other game? Kendrick appears crouched on a car—dozens of red, white, and blue dancers emerge, evoking both the American flag which they eventually form, as well as the gang wars between bloods and crips—or as Kendrick says in Hood Politics, “Demo-crips” and “Re-blood-icans”And what ensues is an intricately choreographed set of layered meanings, allusions, hidden references and Easter eggs—not all of which have been noticed, not to mention explained or understood.You can find links to the performance and the lyrics in the show notes.Femi Olutade on the Theology of Kendrick LamarToday's episode is an introduction to the political theology of Kendrick Lamar. And joining me is Femi Olutade, arguably the living expert on the theology of Kendrick Lamar. As a lifelong fan of hip hop, he's deeply familiar not just with music Kendrick made, but the influences that made Kendrick. Femi has written incredibly nuanced theological musicological reflections about Kendrick Lamar's 2017 album DAMN., which won the Pulitzer Prize for Music.And I became familiar with Femi's work in 2021, while listening to a podcast called Dissect—which analyzes albums line by line, note by note. They cover mostly hip hop, but the season on Radiohead's In Rainbows is also incredible. Femi joined host Cole Cushna to co-write a 20-episode analysis of DAMN., offering incredible insight into the theological, moral, and political richness of Kendrick Lamar, which repays so many replays. Forward, AND backward. Yes, you can play the album backwards and forwards like a mirror and they tell two different stories, one about wickedness and pride, and the other about weakness, love, and humility.If you want to jump to my conversation with Femi about Kendrick Lamar's Political Theology, please do, just jump ahead a few minutes.Not Just a Diss Track to Drake, but a Diss Track to AmericaBut I wanted to offer a few preliminaries of my own to help with this most recent context of the Super Bowl halftime performance.Because almost immediately, it was interpreted as nothing more than one of the pettiest, egotistical, and overkill ways to settle a rap beef between Kendrick and another hip hop artist, Drake. Some fans celebrated this. Others found it at best irrelevant and confusing, and at worst an offensive waste of an opportunity to make a larger statement before an audience of 133 million viewers.In my humble opinion, both get it wrong. Kendrick Lamar simply does not work this way.If it was the biggest diss track of all time, it wasn't aimed merely at Drake, but America. And if it was offensive, it was because of its moral clarity and force, striking a prophetic chord operating similar to a parable.Jesus and Kendrick on Prophecy and ParablesParables, according to Jesus, are meant to give more to those who already have, and take away from those who already have nothing (Matthew 13:13). Because, as the prophet Isaiah says, “seeing they do not perceive, and hearing they do not listen, nor do they understand” (Isaiah 6:9).At this point, it's possible that you're entirely confused, and if so, I'd invite you to hang with me and lean in. Watch it again, listen more closely. Because rap, according to Jay Z, is a lean-in genre. You can't understand it without close examination, without contextual, bottom-up, historical appreciation, or without a willingness to be educated about what it's like to be Black in America.But I guarantee you that in Kendrick Lamar's outstanding choreographed prophetic theatre, there's much more going on—”there's levels to it”—to quote Lamar.You Picked the Right Time, but the Wrong GuyAnd if you want it clearly spelled out for you—a cleaner, smoother, tighter, more palatable, less subtle social commentary that can be abstracted from history, circumstance, and the genre of rap itself so that it can be rationally evaluated—well, you're occupying the exact position Kendrick is critiquing, which he prophetically predicts in the very performance itself. As he warns us:The revolution 'bout to be televised You picked the right time, but the wrong guyStill, what was that?? First, it's public performance art, so just let it land. Watch it again. Notice something new. Submit yourself to it. Let it change you.The Black American Experience in Hip Hop and Kendrick LamarAnd if you really want to understand it, you need to be open to the possibility that some social commentary can only be understood in light of certain lived experiences. In this case, at least the Black American experience. And then, rather than demanding that Kendrick explain it to you in your own vernacular, listen to what he's already said. Lean in an listen to his whole body of work, learn his story, expertly rendered in jaw-dropping lyrical performance. Drive with him through his childhood streets of Compton on Good Kid M.A.A.D. City. Journey with him from caterpillar to butterfly on To Pimp a Butterfly, look in the mirror presented before you in the Pulitzer-prize winning DAMN., hear out his messy psyche laid bare in Mr. Morale and the Big Steppers, take a ride with him in GNX…In the days following Kendrick's super bowl performance, J Kameron Carter, Professor of African American Studies, Comparative Literature, and Religion at the University of California at Irvine, called for a more in-depth study of the 13-minute performance, noting that:“[B]lack performance carries within it an interrogation of the question of country as the problem and question of US political theology and the legacy of Christian empire.”This episode isn't meant to close any books or offer a full explanation of Kendrick's performance, let alone his music, but just to lean in, and to quote Kendrick, “salute truth and the prophecy.”Production NotesThis podcast featured Femi OlutadeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Today's episode is about the joys and challenges of coming out later in life.  My interview is with two women who both realized something about themselves after long term marriages and children.   My guests are Anne-Marie Zanzal and Barbara Rowlandson; they are the team from Lotus Group Coaching and they both came out later in life as lesbians.   Anne-Marie was 52 and Barb was 46 when they came out.  No, they are not a couple but work colleagues.  Anne-Marie is a graduate of Yale Divinity School, an ordained minister in the progressive United Church of Christ, a hospice chaplain, a bereavement counselor, a coming out expert, and a divorce coach.   Learn more: https://suzyrosenstein.com/podcast/ep-396-the-joys-and-challenges-of-coming-out-later-in-life-with-anne-marie-zanzal-barbara-rowlandson/

For Black History Month, we are going back through the archives and listening to the voices of some of the incredible Black Women who have been on the show.Essence Ellis: Reproductive Justice in the Wake of Overturning Roe v Wade NOTE: This episode was recorded and published BEFORE the final Supreme Court decision was released, effectively overturning Roe v. Wade and stripping folks with a uterus of their rights. For many folks, it felt like the earth shook when Politico published the leaked draft of the Supreme Court's case on Roe v. Wade. Reproductive Justice activists turned up their microphones and voices for louder advocating for reproductive rights.There are a lot of questions we ask have about what the work of Reproductive Justice will look like if the leaked draft is accurate. There's a great deal of fear and concern, and rightly so. Thankfully, we have the wisdom of folks like Essence Ellis, a recent graduate of Yale Divinity School, whose ministry is centered at the intersection of theology, public health, and women's rights. She's on the podcast today to talk about the impending Supreme Court decision, what it means, how the work will continue, and where we can find hope.About EssenceEssence Ellis is a recent graduate of Yale Divinity School where she received her Master of Divinity. During her time at seminary, Essence participated in various extracurricular activities and worked with CHHSM as the Rev. Jerry Paul Scholar. A native of Charlottesville, Virginia, Essence works at the intersection of theology, public health, and women's rights. She is excited to be serving the UCC as the CHHSM/JLCM Fellow, working remotely from Chicago, IL.Resources and OrganizationsSister SongPlanned ParenthoodSPARK Reproductive Justice NowA more extensive, comprehensive list of national and local reproductive justice organizations can be found hereConnect with us!Donate today and support our work!Sign up to receive a little Gospel in your inbox every Monday Morning with our weekly devotional.Join our FREE bookclubCheck out our website for various resources - including devotionals, journaling prompts, and even curriculumGet some Lady Preacher Podcast swag!Connect with us on Instagram and Facebook

Disaster preparedness is sort of an oxymoron. Disaster is the kind of indiscriminate calamity that only ever finds us ill-equipped to manage. And if you are truly prepared, you've probably averted disaster.There's a big difference between the impact of disaster on physical, material life—and its outsized impact on mental, emotional, and spiritual life.Personal disasters like a terminal illness, natural disasters like the recent fires that razed southern Californian communities, the impact of endless, senseless wars … these all cause a pain and physical damage that can be mitigated or rebuilt. But the worst of these cases threaten to destroy the very meaning of our lives.No wonder disaster takes such a psychological and spiritual toll. There's an urgent need to find or even make meaning from it. To somehow explain it, justify why God would allow it, and tell a grand story that makes sense from the senseless.These are difficult questions, and my guests today both have personal experience with disaster. Dr. Pam King is the Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology, and the Executive Director the Thrive Center. She's an ordained Presbyterian minister, and she hosts a podcast on psychology and spirituality called With & For. Dr. Jamie Aten is a disaster psychologist and disaster ministry expert, helping others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute Wheaton College, where he holds the Blanchard Chair of Humanitarian & Disaster Leadership. He is author of *A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.*In this conversation, Pam King and Jamie Aten join Evan Rosa to discuss:Each of their personal encounters with disasters—both fire and cancerThe psychological study of disasterThe personal impact of disaster on mental, emotional, and spiritual healthThe difference between resilience and fortitudeAnd the theological and practical considerations for how to live through disastrous events.About Pam KingPam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. She hosts the With & For podcast, and you can follow her @drpamking.About Jamie AtenJamie D. Aten is a disaster psychologist and disaster ministry expert. He helps others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute and Disaster Ministry Conference and holds the Blanchard Chair of Humanitarian & Disaster Leadership at Wheaton College. And he's the author of *A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.*Show NotesHumanitarian Disaster InstituteSpiritual First AidJamie Aten's A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and ResilienceThe Thrive Center at Fuller SeminaryPam King's personal experience fighting fires in the Eaton Fire in January 20255,000 homes destroyed55 schools and houses of worship are gone“Neighborhoods are annihilated …”Jamie Aten offers an overview of the impact of disasters on humanity, and the human response1985: 400% increase in natural disasters globallyJapan 2011 Tōhoku earthquake and tsunamiHaiti 2010 earthquakePhysical, emotional, spiritualInfrastructural impacts that set up disastersUSAID supportJamie Aten's experience during Hurricane KatrinaPersonal disastersJamie Aten's experience with prostate cancer“Evacuation Impossible”Impact of disaster on personal sense of thrivingThriving vs survivingUnderstanding traumaCollective traumatic eventsThe historically Black multigenerational community in AltadenaWhat constitutes thriving?Thriving as adaptive growth: with and for othersSelf-care is not just me-care, but we-care.Trauma brain and the cognitive impacts of disasterThe psychological study of disaster: grapefruit vs beachballHumanitarian Disaster InstituteSpiritual First AidA rupture of meaning makingPlace and spirituality and the impact of disaster on sense of placeBethlehem pastor Munther Isaac's “Christ in the Rubble”Finding meaning in both the restructuring or rebuilding, but also in the rubble itselfHope embodied in serviceEverything is a cognitive loadMiroslav Volf and Ryan McAnnally-Linz's The Home of God: A Brief Story of EverythingPsychological and trauma-informed care”One of the things that we found was that when people received positive spiritual support, that they reported lower levels of trauma, lower levels of depression and lower levels of anxiety.”Bless CPRBLESS: Biological, Livelihood, Emotional, Social, Spiritual“What's the most pressing need?”Spiritual healthSpirituality and our ultimate sources of meaningTranscendenceLament as a practice for dealing with disasterPrayer or sacred readingsMeaning making and suffering:  Elizabeth Hall (Biola University) and Crystal Park (University of Connecticut)Baton Rouge Flood 2016Navigating sufferingReligion in disaster mental healthFaith as a predictor for resilienceMeaning making outside of religionMr. Rogers: “Look for the helpers”Best disaster preparedness: “Get to know your neighbor.”“Proximity alone is not what it takes to become a neighbor.”Neighbors helping neighborsManaging burnout in helpers“Spiritual self-aid” instead of “self-care”Self-care is like surfing“God holding the fragmented pieces of me”“God's love is with me.”Spiritual fortitude in personal and natural disastersProduction NotesThis podcast featured Jamie Aten and Pam KingEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

“Meaning making is so fundamental to who we are as humans, and when that's ruptured, it's devastating.” (Dr. Pam King, from this episode)“Spiritual fortitude is different from resilience … it helps us to realize that we still learn to live in the midst of suffering. … It helps us metabolize our suffering.” (Dr. Jamie Aten, from this episode)One of the hopeful things in the aftermath of the Los Angeles fires is how I have seen people within L.A. show up with and for each other. And I'm especially grateful for this audience because I know you are all people who care to show up with people, and for people. Thank you for being light in these hard times.And I was talking with Evan Rosa. The producer and host of For the Life of the World (Yale Center for Faith & Culture) about the turbulent times that we are experiencing in Los Angeles.And I was also speaking about experts who deal with trauma, disaster, psychological first aid, spiritual first aid, and also reflecting on my own experiences of watching the community around me evaporate. Evan had the great idea to invite me and Dr. Jamie Aten, the head of Wheaton's Humanitarian Disaster Institute, for an interview.And I think you'll resonate with a lot of the themes of this episode, even if you aren't living in the midst of a disaster.We all have challenges, and these are great moments to dig deep and live connected with each other and for each other in purposeful ways.So what follows is sharing our interview with Evan Rosa. Thanks for listening.Show Notes (from the episode page of For the Life of the World)Disaster preparedness is sort of an oxymoron. Disaster is the kind of indiscriminate calamity that only ever finds us ill-equipped to manage. And if you are truly prepared, you've probably averted disaster.There's a big difference between the impact of disaster on physical, material life—and its outsized impact on mental, emotional, and spiritual life.Personal disasters like a terminal illness, natural disasters like the recent fires that razed southern Californian communities, the impact of endless, senseless wars … these all cause a pain and physical damage that can be mitigated or rebuilt. But the worst of these cases threaten to destroy the very meaning of our lives.No wonder disaster takes such a psychological and spiritual toll. There's an urgent need to find or even make meaning from it. To somehow explain it, justify why God would allow it, and tell a grand story that makes sense from the senseless.These are difficult questions, and my guests today both have personal experience with disaster. Dr. Pam King is the Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology, and the Executive Director the Thrive Center. She's an ordained Presbyterian minister, and she hosts a podcast on psychology and spirituality called With & For. Dr. Jamie Aten is a disaster psychologist and disaster ministry expert, helping others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute Wheaton College, where he holds the Blanchard Chair of Humanitarian & Disaster Leadership. He is author of A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.In this conversation, Pam King and Jamie Aten join Evan Rosa to discuss:Each of their personal encounters with disasters—both fire and cancerThe psychological study of disasterThe personal impact of disaster on mental, emotional, and spiritual healthThe difference between resilience and fortitudeAnd the theological and practical considerations for how to live through disastrous events.About Pam KingPam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. She hosts the With & For podcast, and you can follow her @drpamking.About Jamie AtenJamie D. Aten is a disaster psychologist and disaster ministry expert. He helps others navigate mass, humanitarian, and personal disasters with scientific and spiritual insights. He is the Founder and Executive Director of the Humanitarian Disaster Institute and Disaster Ministry Conference and holds the Blanchard Chair of Humanitarian & Disaster Leadership at Wheaton College. And he's the author of A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and Resilience.Show NotesHumanitarian Disaster InstituteSpiritual First AidJamie Aten's A Walking Disaster: What Surviving Katrina and Cancer Taught Me about Faith and ResilienceThe Thrive Center at Fuller SeminaryPam King's personal experience fighting fires in the Eaton Fire in January 20255,000 homes destroyed55 schools and houses of worship are gone“Neighborhoods are annihilated …”Jamie Aten offers an overview of the impact of disasters on humanity, and the human response1985: 400% increase in natural disasters globallyJapan 2011 Tōhoku earthquake and tsunamiHaiti 2010 earthquakePhysical, emotional, spiritualInfrastructural impacts that set up disastersUSAID supportJamie Aten's experience during Hurricane KatrinaPersonal disastersJamie Aten's experience with prostate cancer“Evacuation Impossible”Impact of disaster on personal sense of thrivingThriving vs survivingUnderstanding traumaCollective traumatic eventsThe historically Black multigenerational community in AltadenaWhat constitutes thriving?Thriving as adaptive growth: with and for othersSelf-care is not just me-care, but we-care.Trauma brain and the cognitive impacts of disasterThe psychological study of disaster: grapefruit vs beachballHumanitarian Disaster InstituteSpiritual First AidA rupture of meaning makingPlace and spirituality and the impact of disaster on sense of placeBethlehem pastor Munther Isaac's “Christ in the Rubble”Finding meaning in both the restructuring or rebuilding, but also in the rubble itselfHope embodied in serviceEverything is a cognitive loadMiroslav Volf and Ryan McAnnally-Linz's The Home of God: A Brief Story of EverythingPsychological and trauma-informed care”One of the things that we found was that when people received positive spiritual support, that they reported lower levels of trauma, lower levels of depression and lower levels of anxiety.”Bless CPRBLESS: Biological, Livelihood, Emotional, Social, Spiritual“What's the most pressing need?”Spiritual healthSpirituality and our ultimate sources of meaningTranscendenceLament as a practice for dealing with disasterPrayer or sacred readingsMeaning making and suffering: Elizabeth Hall (Biola University) and Crystal Park (University of Connecticut)Baton Rouge Flood 2016Navigating sufferingReligion in disaster mental healthFaith as a predictor for resilienceMeaning making outside of religionMr. Rogers: “Look for the helpers”Best disaster preparedness: “Get to know your neighbor.”“Proximity alone is not what it takes to become a neighbor.”Neighbors helping neighborsManaging burnout in helpers“Spiritual self-aid” instead of “self-care”Self-care is like surfing“God holding the fragmented pieces of me”“God's love is with me.”Spiritual fortitude in personal and natural disastersProduction NotesThis podcast featured Jamie Aten and Pam KingEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett & Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School **https://faith.yale.edu/about**Support For the Life of the World podcast by giving to the Yale Center for Faith & Culture: **https://faith.yale.edu/give** About the Thrive CenterLearn more at thethrivecenter.org.Follow us on Instagram @thrivecenterFollow us on X @thrivecenterFollow us on LinkedIn @thethrivecenter About Dr. Pam KingDr. Pam King is Executive Director the Thrive Center and is Peter L. Benson Professor of Applied Developmental Science at Fuller School of Psychology & Marriage and Family Therapy. Follow her @drpamking. About With & ForHost: Pam KingSenior Director and Producer: Jill WestbrookOperations Manager: Lauren KimSocial Media Graphic Designer: Wren JuergensenConsulting Producer: Evan RosaSpecial thanks to the team at Fuller Studio and the Fuller School of Psychology & Marriage and Family Therapy.

The United States is the wealthiest nation in the world, but millions of its citizens live in poverty. What prevents poor, low-wage, and low-wealth Americans from using democratic government to fight for a fairer distribution of resources? And how can they overcome the structures set against them? The answer is counterintuitive, but it's worked on other social issues in the past.  Rev. Dr. William J. Barber II is president and senior lecturer of Repairers of the Breach, cochair of the Poor People's Campaign: A National Call for Moral Revival, and a Charles F. Kettering Foundation senior fellow. He is a bishop with the Fellowship of Affirming Ministries and an executive board member of the Christian Church (Disciples of Christ). He is also a professor in the practice of public theology and public policy and founding director of the Center for Public Theology and Public Policy at Yale Divinity School.  https://breachrepairers.org/our-work/moral-fusion-organizing/ 

Malcolm Foley has written a book that addresses some of the deepest and most intractable problems in American life - racism, violence, and greed. But his diagnosis is not what you might expect. Foley argues that the root of these evils is not just racial animus or a lust for power, but something far more fundamental - the worship of Mammon, the love of money and material wealth. In this conversation, Foley takes us on a sweeping journey, from the history of lynching in America to the cosmic battle between God and the idolatry of riches. He shows how greed has fueled the construction of race, the cycles of violence, and the unjust structures that continue to oppress the vulnerable. But he also offers a radical vision of how the church can model an alternative way of living - one defined by economic solidarity, creative nonviolence, and prophetic truth-telling. This is a conversation that addresses some of the most pressing moral and spiritual challenges of our time. Foley's insights are both unsettling and profoundly hopeful, pointing the way towards the redemption and reconciliation of all things. So join us and discover the anti-greed gospel. Malcolm Foley is Pastor at Mosaic Waco, Special advisor to the President for Equity and Campus Engagement at Baylor University and author of The Anti-Greed Gospel. Malcom received his MDiv at Yale Divinity School and his PhD in Religion at Baylor.Malcolm's Book:The Anti-Greed GospelMalcom's Recommendations:Households of FaithThe Black TaxSubscribe to Our Substack: Shifting CultureConnect with Joshua: jjohnson@allnations.usGo to www.shiftingculturepodcast.com to interact and donate. Every donation helps to produce more podcasts for you to enjoy.Follow on Facebook, Instagram, Twitter, Threads, Bluesky or YouTubeConsider Giving to the podcast and to the ministry that my wife and I do around the world. Just click on the support the show link belowEmail jjohnson@allnations.us, so we can get your creative project off the ground! Support the show

In this episode, I am joined by philosopher, filmmaker, and longtime friend Dr. Jeremy Fackenthal as we dive into the intricate philosophy of Walter Benjamin. We explore memory, history, suffering, and the weak messianic power that empowers us to redeem the past through remembrance. We also touch on the implications of Benjamin's thought for understanding the revolutionary potential in our present moment. Tune in for a nerdy, stimulating conversation that bridges theology and philosophy, grounded in historical materialism and some fun memories from our PhD days. You can WATCH this conversation on YouTube. Jeremy Fackenthal is a philosopher, non-profit director, and filmmaker living in San Diego, CA. He holds a PhD in Philosophy of Religion and Theology from Claremont Graduate University. He was previously director for Toward Ecological Civilization. He has shot and edited a number of films, including Spitting Fire, a short documentary produced in conjunction with ARC and a grant through Yale Divinity School. Jeremy researches and writes in the areas of process thought, theopoetics, and critical theory. He co-edited Theopoetic Folds: Philosophizing Multifariousness and Whitehead and Continental Philosophy in the Twenty-First Century: Dislocations and is currently beginning a documentary film on the relevance of Walter Benjamin for the 21st century.  A Five-Week Online Lenten Class w/ John Dominic Crossan Join us for a transformative 5-week Lenten journey on "Paul the Pharisee: Faith and Politics in a Divided World."This course examines the Apostle Paul as a Pharisee deeply engaged with the turbulent political and religious landscape of his time. Through the lens of his letters and historical context, we will explore Paul's understanding of Jesus' Life-Vision, his interpretation of the Execution-and-Resurrection, and their implications for nonviolence and faithful resistance against empire. Each week, we will delve into a specific aspect of Paul's theology and legacy, reflecting on its relevance for our own age of autocracy and political turmoil. . For details and to sign-up for any donation, including 0, head over here. Lexington Theological Seminary is the sponsor for this Episode. Lexington Theological Seminary is a pioneer in online theological education. Both the Doctoral and Masters programs are designed with the flexibility and contextual focus needed for the working student. You can learn more by heading here. Here are a few episodes with a couple of their Profs Leah Schade & Wilson Dickinson: Faith During an Ecological Collapse Leah Schade: Preaching in a time of Crisis from Corona to Climate Wilson Dickinson: Faith After a Neo-liberal Compliant Church _____________________ Join our class - TRUTH IN TOUGH TIMES: Global Voices of Liberation This podcast is a Homebrewed Christianity production. Follow the Homebrewed Christianity, Theology Nerd Throwdown, & The Rise of Bonhoeffer podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our Substack - Process This! Get instant access to over 45 classes at www.TheologyClass.com Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

How should we treat our one and only home, Earth? What obligations do we have to other living or non-living things? How should we think about climate change and its denial? How does biodiversity and species extinction impact human beings? And how should we think about environmental justice, the rights of animals, and the ways we consume the natural world?In this episode, Ryan McAnnally-Linz welcomes Ryan Darr (Assistant Professor, Yale Divinity School) to reflect on some of the most pressing issues in environmental ethics and consider them through philosophical, ecological, and theological frameworks.Together they discuss:What and who matters in environmental ethics: Only humans? Only sentient animals? Every life form? The inorganic natural world?The significance and difference between global and individual scale of climate issuesThe ethics of climate change denialEnvironmental justice and moral obligations to the environment—the question of what we owe to animals and the rest of the natural worldThe importance of biodiversity and the impact of species loss and extinctionThe ethics of eating animalsThe problems with human consumption of the natural worldAnd the impact of cultivating a wider moral imagination of our ecological futureAbout Ryan DarrRyan Darr Ryan Darr is Assistant Professor of Religion, Ethics, and Environment at Yale Divinity School. His research interests include environmental ethics, multispecies justice, structural injustice, ethical theory, and the history of religious and philosophical ethics. He is currently writing a book that defends an account of environmental and multispecies justice as a framework for thinking ethically about the crisis of biodiversity loss and mass extinction. He is also developing an ongoing research project exploring the relationship between individual agency and responsibility and structural justice and injustice with a particular focus on environmental and climate issues.His first book, The Best Effect: Theology and the Origins of Consequentialism, was published by the University of Chicago Press in 2023. The book offers a new, robustly theological story of the origin of consequentialism, one of the most influential views in modern moral theory. It uses the new historical account to intervene in contemporary ethical debates about consequentialism and about how ethicists conceive of goods, ends, agency, and causality.Prior to joining the YDS faculty, Ryan held postdoctoral fellowships at the Princeton University Center for Human Values (2019-22) and the Yale Institute of Sacred Music (2022-24).Show NotesGet your copy of Ryan Darr's The Best Effect: Theology and the Origins of ConsequentialismComplex ethical questions about climate changeEnmeshed in environmental systemsA crash course in environmental ethicsWhich entities should we be thinking about ethically?Are human beings the most important morally and ethically speaking?What about animals, plants, or other kinds of life?What about other species of animalsAnthropocentrism: Only humans matter.Sentientism: Only sentient animals matterBiocentrism: Every life form mattersCan we apply justice and rights to animals?The polar bear on melting ice was the poster child for climate change; but this was a mistake because the effects on human beings is massive.“All of us are affected.”“We're all vulnerable to climate change. …. kidding themselves and need to think more about this.”Global southClimate negotiations: Who needs to lower emissions and how? And how do we adapt?Massive overwhelm at the scope of environmental problems: “Only massive changes can make a difference.” But “I have to change my life.”How should we navigate the scale issue?Don't let large scale or small scale issues or changes eclipse the other.Political action is crucial“We need people willing to respond in the ways they can, where they are.”Climate change denial“There's a lot of money flowing here.” Fossil fuel interests and others muddy the waters and create conflicts“If it's the case that millions of lives are at stake … I don't see how some doubtReasons why people might deny climate change“It'd be nice if climate change wasn't real, but …”Environmental justice and injusticeToxicities released into the natural environmentConservation and biodiversity lossApproximately 8 million species on earthIt's standard to lose a handful per million per yearGenerally, you're supposed to get more species on earth, short of a mass extinction eventBut extinction rate is something like 100x to 1000x fasterDefaunation—reduction of fauna on earthMeasuring the biomass of various species (Humans make up 30% of the world's biomass.)Changes linked to colonialism and global capitalismWhy would God have created such a diverse speciesThomas Aquinas on why God created a world full of biodiversity: to reflect God's extensive perfection“On this view, the world is show lessWhat are the ethics ofExample: Wolves were intentionally eradicated in America, because “who wants a wolf in their neighborhood.”Justice-oriented “Rights” and what we owe to each other, versus non-justiceDo we have obligations to animals?Example: Kicking a Cat“The Incredulous Stare”Jainism and “ahiṃsā” (non-injury, no-harm, or non-violence toward all life forms, down to microbes)“I'm inclined to think that I have obligations to almost all animals.”At least “animals who are sentient”—desires, frustration of desires, pain, etc.Is it permissible to eat meat?Factory-farmed meat (effectively tormented)Animal life has become commodity—valuable solely because of its use and with no regard for their well-being.Consumers, Producers, and Wendell Berry: How should social roles relate to each other?“Any question about justice have to begin from concrete social positions.”Maintaining action and creativityPractical recommendation for action to align our lives with our values“I read fiction and short stories that tell stories of human beings in futures drastically affected by climate change as a way to open up my imagination to what's possible.”Dystopian narratives: leading to a sense of futility and hopelessness.“I don't think we know where anything is headed.”“Humans have lived through upheaval so many times, and have found ways. … ‘People kept on baking bread as the Roman Empire fell.'”Yale Divinity School class: “Eco-Futures”—imagining lives lived well in painful situationsIf not hope, a sense of determination to do what can be done with the time that we have.Kim Stanley Robinson's The Ministry for the Future: a technocratic novel about politics and policy solutionsShort fiction on Grist—Imagine 2200: Write the FutureMargaret Atwood, Everything ChangeProduction NotesThis podcast featured Ryan Darr and Ryan McAnnally-LinzEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Zoë Halaban, Kacie Barrett, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Fr. Nathan introduces us to the Rev. Stephanie C. Bradbury, MDiv, an  Episcopal priest, who is drawn to the bright overlap between matter and spirit and how life in this reality is intertwined with the transcendent.  The Rev. Stephanie Bradbury holds a Master of Divinity from the Yale Divinity School, a Certificate of Anglican Studies from the Berkeley Divinity School, both located in New Haven, CT, and a Bachelor of Arts degree in Political and Social Thought from the University of Virginia, Charlottesville, VA. She was ordained to the Diaconate in 1996 at the Cathedral of the Incarnation and to the Priesthood in 1997 at the Church of the Redeemer, both located in Baltimore, MD, and has been active in the dioceses of Connecticut, Massachusetts, and Maryland, as well as the Convocation of Churches in Europe, where she served in Lithuania. Read Rev. Stephanie's blog: Jesus and the Enchanted Cosmos https://revstephaniecbradbury.substack.comClick this link and let us know what you love about The Joyful Friar Podcast! Support the show​Connect with Father Nathan Castle, O.P.: http://www.nathan-castle.comFacebook: https://www.facebook.com/fathernathancastleInstagram: https://www.instagram.com/father_nathan_castle/?hl=enYouTube: https://www.youtube.com/c/FatherNathanGCastleOPListen to the podcast: https://apple.co/3ssA9b5Purchase books on Amazon: https://tinyurl.com/34bhp2t4 Donate: https://nathan-castle.com/donateMy Dominican brothers and I live a vow of poverty. 501©3 of the Western Dominican Province.

Are you there God? It's me…Why is God hidden? Why is God silent? And why does that matter in light of faith, hope, and love?In this episode, philosopher Deborah Casewell joins Evan Rosa for a discussion of divine hiddenness. Together, they reflect on:Simone Weil's distinction between abdication and abandonmentMartin Luther's theology of the crossThe differences between the epistemic, moral, and existential problems with the hiddenness of GodThe terror, horror, and fear that emerges from the human experience of divine hiddennessThe realities of seeing through a glass darkly and pursuing faith, hope, and loveAnd finally, what it means to live bravely in the tension or contracdition between the hiddenness of God and the faith in God's presence.About Deborah CasewellDeborah Casewell is Associate Professor in Philosophy at the University of Chester. She works in the areas of philosophy and culture, philosophy of religion, and theology & religion, in particular on existentialism and religion, questions of ethics and self-formation in relation to asceticism and the German cultural ideal of Bildung. She has given a number of public talks and published on these topics in a range of settings.Her first book. Eberhard Jüngel and Existence, Being Before the Cross, was published in 2021: it explores the theologian Eberhard Jüngel's philosophical inheritance and how his thought provides a useful paradigm for the relation between philosophy and theology. Her second book, Monotheism and Existentialism, was published in 2022 by Cambridge University Press as a Cambridge Element.She is Co-Director of the AHRC-funded Simone Weil Research Network UK, and previously held a Humboldt Research Fellowship at the University of Bonn. Prior to her appointment in Bonn, she was Lecturer in Philosophy at Liverpool Hope University and a Teaching Fellow at King's College, London. She received her PhD from the University of Edinburgh, my MSt from the University of Oxford, and spent time researching and studying at the University of Tübingen and the Institut Catholique de Paris.Show NotesMother Teresa on God's hiddennessMother Teresa: Come Be My Light, edited by the Rev. Brian KolodiejchukWhat does it mean for God to be hidden?Perceived absenceSimone Weil on God's abdication of the world for the sake of the worldThe presence of God. This should be understood in two ways. As Creator, God is present in everything which exists as soon as it exists. The presence for which God needs the co-operation of the creature is the presence of God, not as Creator but as Spirit. The first presence is the presence of creation. The second is the presence of decreation. (He who created us without our help will not save us without our consent. Saint Augustine.) God could create only by hiding himself. Otherwise there would be nothing but himself. — Simone Weil, in Gravity and Grace, “Decreation”Abdication vs. AbandonmentA longing for God, who is hidden, unknown, unperceived, and mysteriousMartin Luther's theology of the cross“Hidden in the suffering and ignominy of the cross.”“God is powerful but chooses not to be in relation to us.”Human experiences of divine hiddennessThree ways to talk about hiddenness of God epistemic hiddenness:  ”if we were to grasp God with our minds, then we'd be denying the power of God.”Making ourselves an idolThe Cloud of Unknowing and “apophatic” or “negative” theology (only saying what God is not) Moral hiddenness of God: “this is what people find very troubling. … a moral terror to it.” Existential hiddenness of God: “where the hiddenness of God makes you feel terrified”Revelation and the story of human encounter or engagement with God“Luther is the authority on the hiddenness of God in the existential and moral sense.”The power of God revealed in terror.“God never becomes comfortable or accommodated into our measure.””We never make God into an object of our reason and comfort.”Terror, horror, and fear: reverence of GodMarilyn McCord Adams, *Christ & Horrors—*meaning-destroying events“That which is hidden terrifies us.”Martin Luther: “God is terrifying, because God does save some of us, and God does damn some of us.”The “alien work of God”“Is Luther right in saying that God has to remain hidden, and the way in which God has to remain hidden  has to be terrifying? So there has to be this kind  of background of the terrifying God in all of our relations with the God of love that is the God of grace that, that saves us.”Preserving the mystery of GodWe're unable to commodify or trivialize God.Francis Schaeffer's He Is There and He Is Not Silent“Luther construes it as a good thing.”Suffering, anxiety, despair, meaninglessnessHumanity's encounter with nothingness—the void“Interest in the demonic, or terror, as a preliminary step into a  full religious or a proper religious experience of God.”Longing for God in the BibleNoah, Moses, David“The other side of divine hiddenness is human loneliness.”Loneliness and despair as “what your life is going to be like without God.” (Barton Newell)Tension in the experience of faith1 Corinthians 13:12:  ”Now we see through a glass darkly, but then face to face. Now I know in part, but then I shall know even as I also am known.”Faith, hope, and love abides in the face of epistemic, moral, and existential hiddenness of God.The meaning of struggling with the hiddenness of God for the human pursuit of faith, hope, and love“Let tensions be.””But you've always got to keep the reality of faith, hope, and love, keep hold of the fact that that is a reality, and that can and will be a reality. It's, it's, not to try and justify it, not to try and harmonize it, but just to hold it, I suppose. And hold it even in its contradiction.”Production NotesThis podcast featured Deborah CasewellEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily Brookfield, Alexa Rollow, & Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Yii-Jan Lin is Associate Professor of New Testament at Yale Divinity School. 

Jennifer is the Associate Professor and Program Director of Theology and the Arts at United Theological Seminary of the Twin Cities. Her recent publications include The Good Shepherd: Image, Meaning, and Power and The Ashburnham Pentateuch and its Contexts. Jennifer earned her PhD in Religion (Historical Studies) from Vanderbilt University, where she focused on early medieval art and theological controversies. Before that, she graduated with an MAR in Visual Studies from the Institute of Sacred Music at Yale Divinity School.​ In this conversation, Jennifer and I explored the agency of images, the implications of iconoclasm, and the evolution of religious representation as it applies to the concepts of the Good Shepherd and the Trinity. We also delved into ritual theory, viewer reception, and the impact of digital culture on our engagement with religious images. Our conversation also addressed the materiality of art, the way perspectives on imagery vary across different Christian traditions, and the importance of presence in both religious and secular art.

My guest today is Jonathon Wilson-Hartgrove. Wilson-Hartgrove is a writer, preacher, and moral activist. He is an assistant director at the Center for Public Theology and Public Policy at Yale Divinity School. Wilson-Hartgrove lives with his family at the Rutba House, a house of hospitality in Durham, North Carolina that he founded with H his wife, Leah. Wilson-Hartgrove directs the School for Conversion, a popular education center in Durham committed to "making surprising friendships possible," and is an associate minister at St. John's Missionary Baptist Church. Jonathan is the author or coauthor of more than a dozen books, including Reconstructing the Gospel, The Third Reconstruction, and Strangers at My Door.  About White Poverty: How Exposing Myths About Race and Class Can Reconstruct American Democracy (Liveright, 2024): One of the most pernicious and persistent myths in the United States is the association of Black skin with poverty. Though there are forty million more poor white people than Black people, most Americans, both Republicans and Democrats, continue to think of poverty--along with issues like welfare, unemployment, and food stamps--as solely a Black problem. Why is this so? What are the historical causes? And what are the political consequences that result? These are among the questions that the Reverend Dr. William J. Barber II, a leading advocate for the rights of the poor and the "closest person we have to Dr. King" (Cornel West), addresses in White Poverty, a groundbreaking work that exposes a legacy of historical myths that continue to define both white and Black people, creating in the process what might seem like an insuperable divide. Analyzing what has changed since the 1930s, when the face of American poverty was white, Barber, along with Jonathan Wilson-Hartgrove, addresses white poverty as a hugely neglected subject that just might provide the key to mitigating racism and bringing together tens of millions of working class and impoverished Americans. Thus challenging the very definition of who is poor in America, Barber writes about the lies that prevent us from seeing the pain of poor white families who have been offered little more than their "whiteness" and angry social media posts to sustain them in an economy where the costs of housing, healthcare, and education have skyrocketed while wages have stagnated for all but the very rich. Asserting in Biblically inspired language that there should never be shame in being poor, White Poverty lifts the hope for a new "moral fusion movement" that seeks to unite people "who have been pitted against one another by politicians (and billionaires) who depend on the poorest of us not being here." Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Is America a nation Chosen by God? A New Jerusalem and Shining City on a Hill? What is the shape of Christian Nationalism today?Now 4 years past Jan 6, 2021 and anticipating the next term of presidential office, Yale professors Eliyahu Stern and Philip Gorski join Evan Rosa for a conversation about religion, politics, and the shape of Christian nationalism now.Together they discuss what religion really means in sociological and historical terms; the difference between religions of power and religions of law or morality; the American syncretism of pagan Christianity (perhaps captured in the Qnon Shaman with the horns and facepaint); the connection between nationalism and the desire to be a Chosen People; the supersessionism at the root of seeing the Christian conquest of America as a New Jerusalem; and how ordinary citizens come to adopt the tenets of Christian Nationalism.Eliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History and his current project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.Philip Gorski is Frederick and Laura Goff Professor of Sociology at Yale University and is author of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy (with Samuel Perry) as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Special thanks to our production assistant Zoë Halaban for pitching this conversation.About Eliyahu SternEliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History. Previously, he was Junior William Golding Fellow in the Humanities at Brasenose College and the Oriental Institute, University of Oxford. He is the author of the award-winning, The Genius: Elijah of Vilna and the Making of Modern Judaism (Yale University Press in 2012). His second monograph Jewish Materialism: The Intellectual Revolution of the 1870s (Yale University Press, 2018) details the ideological background to Jews' involvement in Zionism, Capitalism, and Communism. His courses include The Global Right: From the French Revolution to the American Insurrection, Secularism: From the Enlightenment to the Present, Modern Jewish Intellectual History, The Holocaust in Culture and Politics. He has served as a term member on the Council on Foreign Relations and a consultant to the Museum of the History of Polish Jews in Warsaw, Poland. Currently, he is a member of the Academic Advisory Board of the Center of Jewish History.His latest project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.About Philip GorskiPhilip S. Gorski is a comparative-historical sociologist with strong interests in theory and methods and in modern and early modern Europe. He is Frederick and Laura Goff Professor of Sociology at Yale University. His empirical work focuses on topics such as state-formation, nationalism, revolution, economic development and secularization with particular attention to the interaction of religion and politics. Other current interests include the philosophy and methodology of the social sciences and the nature and role of rationality in social life. He's author with Samuel L. Perry of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy, as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Show NotesTrump: “I'm a nationalist.”Increased ownership and proud identification as Christian NationalismEliyahu Stern, No Where Left to Go: Jews and the Global Right from 1977 to October 7The human practice of religion“ The way one person will invoke Christianity will be something very different than say the way a church or the way another person or another religious figure is going to invoke that term.”Humility and a leap“ The History of the Sacred from Babylon to Beyoncé”Religion vs “The Sacred””Western nationalism itself is, the offspring of a Christian supersessionist appropriation of Judaism.”“A new chosen people”The Deep Story Philip Gorski tells in The Flag and the CrossPagan understandings of nationalism“The Deep Story runs something like this. America was founded as a Christian nation. The founders were Orthodox Christians. The founding documents were based on quote, biblical principles or perhaps even divinely inspired. The United States has a special role to play. In history as an exceptional or chosen nation in order to carry out that mission, it's been blessed with unique power and prosperity. But the project, the mission, and also the prosperity and the power are all increasingly endangered by the presence of non-whites, non-native born people, non-Christians on American soil.”Covenantal logicThe tendency to see oneself as “Chosen”England, Netherlands claiming the mantle of Chosenness for political purposes“Jews are sitting around the world and they're trying to figure out how to unchosen themselves.”Supersessionism and the interpretation of the Old TestamentThe Promised Land Story: American ConquestThe Exemplary Story: A Shining City on a HillHow do we gather and absorb political narratives like Christian Nationalism?How is Christian Nationalism passed on?Larger network of international Christian NationalismsThe Arms Race or Game of Thrones that Nationalisms assumeRussian Christian Nationalism and recovering a “Christian Civilization”Christian Nationalism is a political strategy“ I don't think anybody … believes for a second that Donald Trump, or Vladimir Putin, or for that matter, Viktor Orban are serious Christians by any reasonable definition of that term.”“White-supremicism in more acceptable garb.”Losers of free market economicsFree Market Capitalism and erosion of social bonds and relationshipsStrong borders, blood and soilFear of immigrantsTrustWhat is the deeply felt need of someone who comes to identify as a Christian Nationalist?Human needs threatened by social instability and inequalityLip service for the sake of powerWhat “Christian” does next to “Nationalism”Trump embraces Nationalism for himselfGlobalism vs NationalismSecond Iraq War as a mistake“Proponents are not religious in the conventional sense”“ When we're talking about Christian nationalism, we have to first and foremost recognize that we're talking about a different understanding of Christianity than what Americans are accustomed to seeing as the dominant understanding of what that term signifies.”The crucial distinction between Religions of Power and Religions of MoralityPowerful protector“Modern-day Cyrus”—The comparison between Trump and the biblical figure of CyrusWhat is religion? What kind of religion is operative in Christian Nationalism?”It is not just centered in evangelicalism anymore.”First Things and Catholic IntegralismNew Apostolic ReformationDominion Theology“This is about occupying institutions, seizing power, and using the state to impose a particular vision and a particular hierarchy.”Jan 6, 2021Rising paganism in America“How could Christians embrace Trump?”Merging of Shamanism and Christianity on Jan 6Trancendental versus immanent versions of ChristianityNeo-paganism and magical understandings of the worldConcerns and hope as Trump takes office in January 2025Further toward the politics of grievance and victimization“Trump as a backstop”Israel's relianceCan Trump negotiate international peace?“The cynical side of me says  my greatest hope lies in Trump's failures.”Hope for more careful, nuanced conversations about Christian NationalismProduction NotesThis podcast featured Eliyahu Stern and Philip GorskiEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Macie Bridge, Alexa Rollow, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

“All the natural movements of the soul are controlled by laws analogous to those of physical gravity. Grace is the only exception.” … “It is necessary to uproot oneself. To cut down the tree and make of it a cross, and then to carry it every day.” … “I have to imitate God who infinitely loves finite things in that they are finite things.” … “To know that what is most precious is not rooted in existence—that is beautiful. Why? It projects the soul beyond time.”(Simone Weil, Gravity & Grace)“That's how the figure of Christ comes into this idea of the madness of love. It's that kind of mad, self emptying act completely. And it's the  one thing, she says, it's the only thing that means that you  are able to love properly. Because to love properly, and therefore to be just properly, you have to love like Christ does. Which is love to the extent that you, that you empty yourself and, you know, die on a cross.” (Deborah Casewell, from this episode)This is the third installment of a short series on How to Read Simone Weil—as the Mystic, the Activist, and the Existentialist.This week, Evan Rosa invites Deborah Casewell, Associate Professor of Philosophy at the University of Chester, author of Monotheism & Existentialism, and Co-Director of the Simone Weil Research Network in the U.K.—to explore how to read Simone Weil the Existentialist.Together they discuss how her life of extreme self-sacrifice importantly comes before her philosophy; how to understand her central, but often confusing concept of decreation; her approach to beauty as the essential human response for finding meaning in a world of force and necessity; the madness of Jesus Christ as the only way to engage in struggle for justice and how she connects that to the Greek tragedy of Antigone, which is the continuation of the Oedipus story; and, the connection between love, justice, and living a life of madness.About Simone WeilSimone Weil (1909–1943) was a French philosopher, mystic, and political activist. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes.About Deborah CasewellDeborah Casewell is Associate Professor of Philosophy at the University of Chester, author of Monotheism & Existentialism, and is Co-Director of the Simone Weil Research Network in the U.K.Show NotesSimone Weil's Gravity & Grace (1947) (Available Online)Deborah Casewell's Monotheism & ExistentialismSimone de Beauvoir's anecdote in Memories of a Beautiful Daughter: “Shouldn't we also get people's minds, not just their bodies? Weil: “You've never been hungry have you?”Leon Trotsky yells violently at WeilThe odd idolizing of Weil without paying attention to her writing”You get a kind of, as you say, a kind of odd idolization of her, or a sense in which  you can't then interact so critically   or systematically with her philosophy, because her figure stands in the way so much, and the kind of the respect that people have.”Anti-Semitism despite JewishnessSimone Weil's relationship to food: an unhealthy role model“She'd reject anything that wasn't perfect.”Extreme germophobeExpression of solidarity with the unfortunateHer life comes before her philosophy. Being, you might say, comes before thinking.Weil's life of extreme self-sacrifice as “mad”—alienating, insane, strange to the outside world.“ I think an essential part of, to an essential part of understanding her is to understand that   world is kind of structured and  set up in such a way that it runs without God, without the supernatural, God's kind of abdicated through the act of creation. And as a result, the universe operates through necessity and through force. So left to its own devices, the universe, I think, tends towards crushing people.”Abandonment vs abdicationPeople possess power and ability and action—a tension between activity and passivityWeil's Marxism and theory of labor and workActivity becomes sustained passivityConsent, power, and the social dynamics of force and necessityI think she sees the best human existence is to be in a state of obedience instead. And so what you have to do is relinquish power over people.The complexity of human relationships“She was a very individual person … a singular, individual life.”The Need for Roots“And this is what I do like about Simone Weil—is that she's always happy to let contradictions exist. And so when she describes human nature and the needs of the soul, they're contradictory. They all contradict each other. It's freedom and obedience.”Creating dualismsShe is a dualistSimone Weil on Beauty and Decreation”Decreation is essentially your way to exist in the world ruled by force and necessity without succumbing  to force and necessity, because in a way there's less  of you to succumb to force and necessity.”Platonic idea of MetaxuWeil on the human experience of beauty—” people need beautiful things and they need experiences of beauty in order to exist in the world, fundamentally… if this world is ruled by force and necessity.”The unity of the transcendentals of beauty and truth and goodness—anchored in GodWeil's PlatonismWeil as religious existentialist, as opposed to French atheistic existentialist“ For her, God is the ultimate reality, but also God is love. And so the goal of human existence, I think, is to return to God and consent to God. That's the goal of human life.”“What are you paying attention to?”The madness of ChristThe struggle for justice“Only a few people have this desire for justice, this madness to love.”Existentialism and Humanism: “Sartre says that  man is nothing but what he makes of himself.”Making oneself an example“The real supernatural law, which is mad and unreasonable, and it doesn't try to make accommodations and get on with the world and deal with tricky situations. It's just mad.”Simone Weil on Antigone and the continuation of the Oedipus storySummary of the Greek tragedy, Antigone“And so Antigone says, the justice that I owe is not to the city. It's not so that the city can, you know, continue its life and move on. The justice that I owe is to the supernatural law, to these more important primordial laws that actually govern the  life and death situations and the situation of your soul as well. And that's why she does what she does. She's obedient to the unwritten law rather than the written law.”“The love of God and the justice of God is always going to be mad in the eyes of the world.””The spirit of justice is nothing other than the supreme and perfect flower of the madness of love.”The mad, self-emptying love of Christ“That's how the figure of Christ comes into this idea of the madness of love. It's that kind of mad, self emptying act completely. And it's the  one thing, she says, it's the only thing that means that you  are able to love properly. Because to love properly, and therefore to be just properly, you have to love like Christ does. Which is love to the extent that you, that you empty yourself and, you know, die on a cross.”Does Weil suggest an unhealthy desire to suffer?“ It hurls one into risks one cannot run. If one has given one's heart to anything at all that belongs to this world. Um, and the outcome to which the madness of love led Christ is, after all, no recommendation for it.”“But if the order of the universe is a wise order, there must sometimes be moments when, from the point of view of earthly reason, only the madness of love is reasonable. Such moments can only be those when, as today, mankind has become mad from want of love. Is it certain today that the madness of love may not be capable of providing the unhappy masses, hungry in body and soul, with a food far easier for them to digest than our inspirations to a less lofty source? So then, being what we are, is it certain that we are at our post in the camp of justice?”“ From a loftier view, only the madness of love is reasonable.”“Only the madness of love can be the kind of love that actually helps people in the world. Fundamentally, that people, even though they know it's mad, and they find it mad, and they would sometimes rather not see it, they need that kind of love, and they need people who love in that kind of way. Even if it's not the majority, people still  need that. And so in some way, the way in which  she is, and the way in which she sees Christ being, is indispensable. Even though the path that you have to go down has nothing to recommend, as she says, in the eyes of the reasonable world, nothing to recommend it. It's the only just thing to do. It's the only just and loving thing to do in the end.”Production NotesThis podcast featured Deborah CasewellEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, Emily Brookfield, and Zoë HalabanA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

“What are you going through?” This was one of the central animating questions in Simone Weil's thought that pushed her beyond philosophy into action. Weil believed that genuinely asking this question of the other, particularly the afflicted other, then truly listening and prayerfully attending, would move us toward an enactment of justice and love.Simone Weil believed that any suffering that can be ameliorated, should be.In this episode, Part 2 of our short series on How to Read Simone Weil, Cynthia Wallace (Associate Professor of English at St. Thomas More College at the University of Saskatchewan), and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of Religion and Evan Rosa discuss the risky self-giving way of Simone Weil; her incredible literary influence, particularly on late 20th century feminist writers; the possibility of redemptive suffering; the morally complicated territory of self-sacrificial care and the way that has traditionally fallen to women and minorities; what it means to make room and practicing hospitality for the afflicted other; hunger; the beauty of vulnerability; and that grounding question for Simone Weil political ethics, “What are you going through?”We're in our second episode of a short series exploring How to Read Simone Weil. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes—and a deep and lasting influence that continues today.In this series, we're exploring Simone Weil the Mystic, Simone Weil the Activist, Simone Weil the Existentialist. And what we'll see is that so much of her spiritual, political, and philosophical life, are deeply unified in her way of being and living and dying.And on that note, before we go any further, I need to issue a correction from our previous episode in which I erroneously stated that Weil died in France. And I want to thank subscriber and listener Michael for writing and correcting me.Actually she died in England in 1943, having ambivalently fled France in 1942 when it was already under Nazi occupation—first to New York, then to London to work with the Free French movement and be closer to her home.And as I went back to fix my research, I began to realize just how important her place of death was. She died in a nursing home outside London. In Kent, Ashford to be precise. She had become very sick, and in August 1943 was moved to the Grosvenor Sanitorium.The manner and location of her death matter because it's arguable that her death by heart failure was not a self-starving suicide (as the coroner reported), but rather, her inability to eat was a complication rising from tuberculosis, combined with her practice of eating no more than the meager rations her fellow Frenchmen lived on under Nazi occupation.Her biographer Richard Rees wrote: "As for her death, whatever explanation one may give of it will amount in the end to saying that she died of love.In going back over the details of her death, I found a 1977 New York Times article by Elizabeth Hardwick, and I'll quote at length, as it offers a very fitting entry into this week's episode on her life of action, solidarity, and identification with and attention to the affliction of others.“Simone Weil, one of the most brilliant, and original minds of 20th century France, died at the age of 34 in a nursing home near London. The coroner issued a verdict of suicide, due to voluntary starvation—an action undertaken at least in part out of wish not to eat more than the rations given her compatriots in France under the German occupation. The year of her death was 1943.“The willed deprivation of her last period was not new; indeed refusal seems to have been a part of her character since infancy. What sets her apart from our current ascetics with their practice of transcendental meditation, diet, vegetarianism, ashram simplicities, yoga is that with them the deprivations and rigors‐are undergone for the pay‐off—for tranquility, for thinness, for the hope of a long life—or frequently, it seems, to fill the hole of emptiness so painful to the narcissist. With Simone Well it was entirely the opposite.“It was her wish, or her need, to undergo misery, affliction and deprivation because such had been the lot of mankind throughout history. Her wish was not to feel better, but to honor the sufferings of the lowest. Thus around 1935, when she was 25 years old, this woman of transcendent intellectual gifts and the widest learning, already very frail and suffering from severe headaches, was determined to undertake a year of work in a factory. The factories, the assembly lines, were then the modem equivalent of “slavery,” and she survived in her own words as “forever a slave.” What she went through at the factory “marked me in so lasting a manner that still today when any human being, whoever he may be and in whatever circumstances, speaks to me without brutality, I cannot help having the impression teat there must be a mistake....”[Her contemporary] “Simone de Beauvoir tells of meeting her when they were preparing for examinations to enter a prestigious private school. ‘She intrigued me because of her great reputation for intelligence and her bizarre outfits. ... A great famine had broken out in China, and I was told that when she heard the news she had wept. . . . I envied her for having a heart that could beat round the world.'“In London her health vanished, even though the great amount of writing she did right up to the time she went to the hospital must have come from those energies of the dying we do not understand—the energies of certain chosen dying ones, that is. Her behavior in the hospital, her refusal and by now her Inability to eat, vexed and bewildered the staff. Her sense of personal accountability to the world's suffering had reached farther than sense could follow.”Last week, we heard from Eric Springsted, one of the co-founders of the American Weil Society and author of Simone Weil for the Twenty-First Century.Next week, we'll explore Simone Weil the Existentialist—with philosopher Deborah Casewell, author of Monotheism & Existentialism and Co-Director of the Simone Weil Research Network in the UK.But this week we're looking at Simone Weil the Activist—her perspectives on redemptive suffering, her longing for justice, and her lasting influence on feminist writers. With me is Cynthia Wallace, associate professor of English at St. Thomas More College at the University of Saskatchewan, and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of Religion.This is unique because it's learning how to read Simone Weil from some of her closest readers and those she influenced, including poets and writers such as Adrienne Rich, Denise Levertov, and Annie Dillard.About Cynthia WallaceCynthia Wallace is Associate Professor of English at St. Thomas More College at the University of Saskatchewan, and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of Religion, as well as **Of Women Borne: A Literary Ethics of Suffering.About Simone WeilSimone Weil (1909–1943) was a French philosopher, mystic, and political activist. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes.Show NotesCynthia Wallace (Associate Professor of English at St. Thomas More College at the University of Saskatchewan), and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of ReligionElizabeth Hardwick, “A woman of transcendent intellect who assumed the sufferings of humanity” (New York Times, Jan 23, 1977)Of Women Borne: A Literary Ethics of SufferingThe hard work of productive tensionSimone Weil on homework: “Reflections on the Right Use of School Studies with a View to the Love of God”Open, patient, receptive waiting in school studies — same skill as prayer“What are you going through?” Then you listen.Union organizerWaiting for God and Gravity & GraceVulnerability and tendernessJustice and Feminism, and “making room for the other”Denise Levertov's  ”Mass for the Day of St. Thomas Didymus”“Levertov wrote herself into Catholic conversion”“after pages and pages of struggle, she finally says: “So be it. Come rag of pungent quiverings,  dim star, let's try  if something human still can shield you, spark of remote light.”“And so she  argues that God isn't  particularly active in the world that we have, except for when we open ourselves to these chances of divine encounter.”“ Her imagination of God is different from how I think  a lot of contemporary Western   people think about an all powerful, all knowing God. Vae thinks about God as having done exactly what she's asking us to do, which is to make room for the other to exist in a way that requires us to give up power.”Exploiting self-emptying, particularly of women“Exposing the degree to which women have been disproportionately expected to sacrifice themselves.”Disproportionate self-sacrifice of women and in particular women of colorAdrienne Rich, Of Woman Borne: ethics that care for the otherThe distinction between suffering and afflictionAdrienne Rich's poem, “Hunger”Embodiment“ You have to follow both sides to the kind of limit of their capacity for thought, and then see what you find in that untidy both-and-ness.”Annie Dillard's expansive attentivenessPilgrim at Tinker Creek and attending to the world: “ to bear witness to the world in a way that tells the truth about what is brutal in the world, while also telling the truth about what is glorious  in the world.”“She's suspicious of our imaginations because she doesn't want us to distract  ourselves from contemplating the void.”Dillard, For the Time Being (1999) on natural evil and injusticeGoing from attention to creation“Reading writers writing about writing”Joan Didion: “I write entirely to find out what I'm thinking, what I'm looking at, what I see and what it means, what I want and what I fear.”Writing as both creation and discoveryFriendship and “ we let the other person be who they are instead of trying to make them who we want them to be.”The joy of creativity—pleasure and desire“ Simone Weil argues that suffering that can be ameliorated should be.”“ What is possible through shared practices of attention?”The beauty of vulnerability and the blossoms of fruit trees“What it takes for us to be fed”Need for ourselves, each other, and the divineProduction NotesThis podcast featured Cynthia WallaceEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily Brookfield, Liz Vukovic, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

In this fascinating interview, Nathanael J. Homewood discusses his new book,Seductive Spirits: Deliverance, Demons, and Sexual Worldmaking in Ghanaian Pentecostalism (Stanford University Press, 2024). Pentecostalism, Africa's fastest-growing form of Christianity, has long been preoccupied with the business of banishing demons from human bodies. Among Ghanaian Pentecostals, deliverance is primary among the embodied, experiential gifts—a loud, messy, and noisy experience that ends only when the possessed body falls to the ground silent and docile, the evil spirits rendered powerless in the face of the holy spirit-wielding-prophets. And nowhere is Ghanaian Pentecostal obsession with demons more pronounced than with sexual demons. Homewood examines the frequent and varied experiences of spirit possession and sex with demons that constitute a vital part of Pentecostal deliverance ministries, offering insight into these practices assembled from long-term ethnographic engagement with four churches in Accra, the capital of Ghana. Relying on the uniqueness of the Pentecostal sensorium, this book unravels how spirits and sexuality intimately combine to expand the definition of the body beyond its fleshy boundaries. Demons are a knowledge regime, one that shapes how Pentecostals think about, engage with, and construct the cosmos. Deliverance Pentecostals reiterate and tarry with the demonic, especially sexually, as a realm of invention whereby alternative ways of being, sensing, and having sex are dreamed, practiced, and performed. Ultimately, Homewood argues for a distinction between colonial demonization and decolonial demons, charting another path to understanding being, the body, and sexualities. Nathanael Homewood is the Associate Director of Religious Studies at the University of Minnesota. His areas of specialty are global Christianity, religion and sexuality, African religion, and Pentecostalism. He has earned a B.A. in Political Science at the University of Western Ontario, an M.Div in Global Christianity from Yale Divinity School, an M.A. and Ph.D. in Religious Studies from Rice University. Jessie Cohen holds a Ph.D. in History from Columbia University, and is an editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

After covering state/church news in Illinois, Wisconsin, California, West Virginia and Minnesota, we celebrate "Bill of Rights Day" (Dec. 15) by hearing Dan Barker's song "The Battle of Church and State." Then, we speak with renowned biblical scholar John J. Collins of Yale Divinity School about his book, Does the Bible Justify Violence?

This episode is the first of a short series exploring How to Read Simone Weil. The author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes, Weil has been an inspiration to philosophers, poets, priests, and politicians for the last century—almost all of it after her untimely death. She understood, perhaps more than many other armchair philosophers from the same period, the risk of philosophy—the demands it made on a human life.In this series, we'll feature three guests who look at this magnificent and mysterious thinker in interesting and refreshing, and theologically and morally challenging ways.We'll look at Simone Weil the Mystic, Simone Weil the Activist, Simone Weil the Existentialist.First we'll be hearing from Eric Springsted, a co-founder of the American Weil Society and its long-time president—who wrote Simone Weil: Late Philosophical Writings and Simone Weil for the Twenty-First Century.In this conversation, Eric O. Springsted and Evan Rosa discuss Simone Weil's personal biography, intellectual life, and the nature of her spiritual and religious and moral ideas; pursuing philosophy as a way of life; her encounter with Christ, affliction, and mystery; her views on attention and prayer; her concept of the void, and the call to self-emptying; and much more.About Simone WeilSimone Weil (1909–1943) was a French philosopher, mystic, and political activist. She's the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes.About Eric O. SpringstedEric O. Springsted is the co-founder of the American Weil Society and served as its president for thirty-three years. After a career as a teacher, scholar, and pastor, he is retired and lives in Santa Fe, NM. He is the author and editor of a dozen previous books, including Simone Weil: Late Philosophical Writings and Simone Weil for the Twenty-First Century.Show NotesEric O. Springsted's Simone Weil for the Twenty-First CenturyHow to get hooked on Simone Weil“All poets are exiles.”Andre WeilEmile ChartierTaking ideas seriously enough to impact your lifeWeil's critique of Marxism: “Reflections on the Cause of Liberty and Social Oppression”:  ”an attempt to try and figure out how there can be freedom and dignity in human labor and action”“Unfortunately she found affliction.”Ludwig Wittgenstein: “Philosophy is a matter of working on yourself.”Philosophy “isn't simply objective. It's a matter of personal morality as well.””Not only is the unexamined life not worth living, but virtue and intellect go hand in hand. Yeah. You don't have one without the other.”An experiment in how work and labor is doneThe demeaning and inherently degrading nature of factory workChristianity as “the religion of slaves.”Christianity can't take away suffering; but it can take away the meaninglessness.George Herbert: “Love bade me welcome / But my soul drew back guilty of dust and sin”Weil's vision/visit of Christ during Holy Week in Solemn, France: “It was like the smile on a beloved face.”The role of mysteryWeil's definition of mystery:  ”What she felt mystery was, and she gets a definition of it, it's when two necessary lines of thought cross and are irreconcilable, yet if you suppress one of them, somehow light is lost.”Her point is that whatever good comes out of this personal contact with Christ, does not erase the evil of the suffering.What is “involvement in contradiction”“She thought contradiction was an inescapable mark of truth.”Contradictions that shed light on life.Why mysticism is important for Weil: “The universe cannot be put into a box with techniques or tricks or our own scientific methods or philosophical methods. … Mystery instills humility and it takes the question of the knowing ego out of the picture. … And it challenges modern society to resist the idea that faith could be reduced to a dogmatic system.”“Faith is not a matter of the intellect.”“Intellect is not the highest faculty. Love is.”“The Right Use of School Studies”“Muscular effort of attention”She wanted to convert her Dominican priest friend into the universality of grace—that Plato was a pre-Chrisitan.” (e.g., her essay, “ Intimations of Christianity Among the Ancient Greeks”)“Grace is universal.”How school studies contribute to the love of GodPrayer as attentionWeil on Attention: “Attention consists of suspending our thought, leaving it detached, empty, and ready to be penetrated by the object. It means holding in our minds within the reach of this thought, but on the lower level and not in contact with it. The diverse knowledge we have acquired. Which we are forced to make use of. Above all our thought should be empty waiting, not seeking anything but ready to receive in its naked truth. The object that is to penetrate it.”Not “detached,” but “available and ready for use”Making space for the afflicted other by “attending” to themLove that isn't compensatory“The void as a space where love can go”What is prayer for Simone Weil?Prayer as listening all night long“Voiding oneself of secondary desires and letting oneself be spoken to.”Is Simone Weil “ a self-abnegating, melancholy revolutionary” (Leon Trotsky)Humility in Simone Weil“The Terrible Prayer”Was Simone Weil anorexic?Refusing comfort on the grounds of solidaritySelf-emptying and graceAccepting the entire creation as God's willSimone Weil on patience and waiting“With time, attention blooms into waiting.”“She's resistant to the Church, but drawing from Christ's self-emptying.”God's withdrawal from the world (which is not deism)“A sacramental view of the world”“ The very creation of the world is by this withdrawal and simultaneous crucifixion of the sun in time and space.”(Obsessive) pursuit of purity in morals and thoughtIris Murdoch's The Nice and the Good“Nothing productive needs to come from this effort.”“ She put her finger on what's really the heart of Christian spirituality. … We live by the Word … by our being open to listening to the Word and having that transformed into God's word.”Production NotesThis podcast featured Eric O. SpringstedEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Emily Brookfield, Alexa Rollow, Zoë Halaban, & Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Why do we have countries? Why do we mark this land and these people as distinct from that land and those people? What are countries for? Yii-Jan Lin (Associate Professor of New Testament, Yale Divinity School) joins Matt Croasmun to discuss her new book, Immigration and Apocalypse, which traces the development of distinctly American ideas about the meaning of a country, its borders, and crossing those borders through immigration—exploring how the biblical book of Revelation has influenced our modern geopolitical map.Together they discuss the eschatological vision of Christopher Columbus; the Puritanical founding of New Haven, Connecticut to be the New Jerusalem; Ronald Reagan's America as “City on a Hill”; the politics of COVID; the experience of Asian American immigrants in the 19th century; and how scripture shapes the American imagination in surprising and sometimes troubling ways.About Yii-Jan LinYii-Jan Lin is Associate Professor of New Testament at Yale Divinity School. She specializes in immigration, textual criticism, the Revelation of John, critical race theory, and gender and sexuality. Her book *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration* (Yale University Press 2024), focuses on the use of Revelation in political discourse surrounding American immigration—in conceptions of America as the New Jerusalem and of unwanted immigrants as the filthy, idolatrous horde outside the city walls.Her book The Erotic Life of Manuscripts (Oxford 2016), examines how metaphors of race, family, evolution, and genetic inheritance have shaped the goals and assumptions of New Testament textual criticism from the eighteenth century to the present.Professor Lin has been published in journals such as the Journal of Biblical Literature, Early Christianity, and TC: A Journal of Biblical Textual Criticism. She is co-chair of the Minoritized Criticism and Biblical Interpretation section of the Society of Biblical Literature, on the steering committee for the Ethnic Chinese Biblical Colloquium, and on the steering committees for the New Testament Textual Criticism and the Bible in America sections of SBL. She also serves on the editorial board of the Journal of Biblical Literature. Professor Lin is a member of the Society of Asian Biblical Studies, the European Association of Biblical Studies, and an elected member of Studiorum Novi Testamenti Societas.Show NotesGet your copy of *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration, by* Yii-Jan LinIllustration: “John of Patmos watches the descent of New Jerusalem from God in a 14th-century tapestry”—modified and collaged by Evan RosaChristopher Columbus's eschatological visionThe Book of Revelation and the heavenly cityThe meaning of “apocalypse”New Haven as New JerusalemJohn Davenport (April 9, 1597 – May 30, 1670) was an English Puritan clergyman and co-founder of the American colony of New Haven.Ronald Reagan and America as a “shining city on a hill”America as God's cityRevelation 21, The New Jerusalem“A door that's always open”1983 as the “Year of the Bible”Exclusion, open gates, and America's immigration policyHospitalityOutside the gates“For some reason, the seer doesn't see just an open  landscape. He sees these definite walls and definite  gates, even though they're open.”The book of deeds and the book of lifeBureaucracy, and entry and exclusion into heavenThe Good PlaceWhat was immigration like in the Greco-Roman world?Citizenship lists, registrations, and ways of keeping people out“If Heaven Has a Gate, a Wall, and Extreme Vetting, Why Can't America?“Steve King's tweet in  2019, “Heaven Has a Wall, a Gate, and Strict Immigration Policy, Hell Has Open Borders.”Disease and exclusion (COVID-19)Disease came from colonizers“Disease as a divine act to clear the land”Chinese exclusion from AmericaMexican exclusion from AmericaICE was created to enforce laws explicitly excluding Chinese immigrantsFilm: An American Tail“The British Invasion”China, Enemy of the West, and the Dragon of Revelation 12Buddha and the dragon vs the whore of Babylon riding a beast“Do American political ideas about immigration start to frame American theological imaginations about the world to come?”God's kingdom and “Empire”Fears that feed from theological to political registers“What should a Christian posture towards contemporary questions of immigration be?”Xenophobia and fear of the strangerFinality and satisfactionThe theological error of identifying America with the New JerusalemProduction NotesThis podcast featured Yii-Jan LinEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Zoë Halaban, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

“For those of us who are drawn into church  history and church tradition and to reading theology,  there is very little as transformative as realizing that history is populated by women and men like us who tried to follow Christ in their own time and place and culture and circumstances,  some of whom succeeded. … Looking at the saints, they make me want to be a better Christian. They make me want to be a saint.” (Brad East, from the episode)In his recent book, Letters to a Future Saint: Foundations of Faith for the Spiritually Hungry, theologian Brad East addresses future generations of the Church, offering a transmission of Christian faith from society today to society tomorrow. Written as a fellow pilgrim and looking into the lives of saints in the past, he's writing to that post-literate, post-Christian society, where the highest recommendation of faith is in the transformed life.Today, Drew Collins welcomes Brad East to the show, and together they discuss: the importance of being passed and passing on Christian faith—its transmission; the post-literacy of digital natives (Gen Z and Gen Alpha) and the role of literacy in the acquisition and development of faith; the significance of community in a vibrant Christian faith; the question of apologetics and its effectiveness as a mode of Christian discourse; the need for beauty and love, not just truth, in Christian witness; how to talk about holiness in a world that believes less and less in the reality of sin; the difference between Judas and Peter; and what it means to study the saints and to be a saint.About Brad EastBrad East (PhD, Yale University) is an associate professor of theology in the College of Biblical Studies at Abilene Christian University in Abilene, Texas. In addition to editing Robert Jenson's The Triune Story: Collected Essays on Scripture (Oxford University Press, 2019), he is the author of four books: The Doctrine of Scripture (Cascade, 2021), The Church's Book: Theology of Scripture in Ecclesial Context (Eerdmans, 2022), The Church: A Guide to the People of God (Lexham, 2024), and Letters to a Future Saint: Foundations of Faith for the Spiritually Hungry (Eerdmans, 2024).His articles have been published in Modern Theology, International Journal of Systematic Theology, Scottish Journal of Theology, Journal of Theological Interpretation, Anglican Theological Review, Pro Ecclesia, Political Theology, Religions, Restoration Quarterly, and The Other Journal; his essays and reviews have appeared in The Christian Century, Christianity Today, Comment, Commonweal, First Things, Front Porch Republic, The Hedgehog Review, Living Church, Los Angeles Review of Books, Marginalia Review of Books, Mere Orthodoxy, The New Atlantis, Plough, and The Point. You can found out more, including links to his writing, podcast appearances, and blog, on his personal website: https://www.bradeast.org/.Show NotesLetters to a Future Saint: Foundations of Faith for the Spiritually Hungry  by Brad EastThe importance of being passed and passing on Christian faith—its transmissionSpencer Bogle, the reason Brad East is a theologianThe post-literacy of Gen Z and Gen Alpha and the role of literacy in the acquisition and development of faithThe question of apologetics and its effectiveness as a mode of Christian discourseThe need for beauty and love, not just truth, in Christian witnessChristianity pre-exists you, and pre-existed literate society. So it can survive post-literacyTik-Tok and getting off it“We have to have a much broader vision of the Christian life.”The Doctrine of Scripture, by Brad East, Foreword by Katherine SondereggerCartesian Christianity: me alone in a room, maybe with a flashlight and a bibleSpiritual but not religious (H/T Tara Isabella Burton)We're not saved individuallyAlice in Wonderland and “believing 17 absurd things every day”Is Christian apologetics sub-intellectual and effective?Gavin Ortlund, taking seriously spiritual and moral questions with pastoral warmth and intellectual integrity—”a ministry of Q&A”Bishop Robert Barron and William Lane Craig“People are not going to  be won to the faith through argument. They're going to be won by beauty.”Beauty of lives well-lived, integrity, virtue, and martyrdom“What lies beyond this world is available in part in this world and so good it's worth dying for.”Is Christian apologetics actually for Christians, rather than evangelism?“A person's life can be an apologetic argument.”James K.A. Smith: “We don't want to be brains on sticks.”“You're just going to look bizarre.”“Come and see. … If you see something unique or uniquely powerful here, then stick around.”Saintliness and a cloud of witnessesWhy do the saints matter?The protagonist of Augustine's Confessions is actually St. Monica.“I want to be like Monica…”“For those of us who are drawn into church  history and church tradition and to reading theology,  there is very little as transformative as realizing that history is populated by women and men like us who tried to follow Christ in their own time and place and culture and circumstances,  some of whom succeeded. … Looking at the saints, they make me want to be a better Christian. They make me want to be a saint.”How to talk about holiness in a world that believes less and less in the reality of sin.Is holiness just connected to purity culture?Holiness is very difficult to describe.Hauerwas: “Humans aren't holy. Only God is holy.”Holiness as being like God and being set apart and conformed to his likenessHoliness is, by rights, God's alone.Appreciating the “everyday saints” among usSanctification as an utterly passive actThe final words of Joseph Ratzinger (Pope Benedict), “Jesus, ich liebe dich!” (”Jesus, I love you.”)Peter and JudasLucy Shaw poem, “Judas, Peter” (see below)“There is a way to fail as a Christian. It's to  despair of the possibility of Christ forgiving you.”What it means to journey as a pilgrim towards holiness is, is not to get everything right.Shusaku Endo, Silence“What I say is we're all Kichichiro. We're all Peter and Judas. We're all bad Christians. There are no good Christians.”Kester Smith and returning to baptism“Sometimes it might be difficult for me to believe that God loves me.”“Judas, Peter”by Lucy Shawbecause we are all betrayers, taking silver and eating body and blood and asking (guilty) is it I and hearing him say yes it would be simple for us all to rush out and hang ourselvesbut if we find grace to cry and wait after the voice of morning has crowed in our ears clearly enough to break out hearts he will be there to ask us each again do you love me?Production NotesThis podcast featured Brad East & Drew CollinsEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Alexa Rollow, Emily Brookfield, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Subscribe for $5.99 a month to get bonus content most Mondays, bonus episodes every month, ad-free listening, access to the entire 700-episode archive, Discord access, and more: https://axismundi.supercast.com/ Los Angeles Event: https://www.eventbrite.com/e/1027970416187?aff=oddtdtcreator San Diego Event: https://www.eventbrite.com/e/1030505227877?aff=oddtdtcreator Resource: https://yalebooks.yale.edu/book/9780300253184/immigration-and-apocalypse/ In this episode, Brad interviews Dr. Yii-Jan Lin, Associate Professor of New Testament at Yale Divinity School, about her book 'Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration.' They discuss the historical and enduring influence of biblical metaphors, such as the 'city on a hill' and the 'new Jerusalem,' on American identity and immigration policies. The conversation spans from Ronald Reagan's farewell address to the formation of the Border Patrol and the symbolism behind the border wall, culminating in insights about the exclusionary rhetoric expected in the upcoming second Trump term. The episode also touches on the historical context of Chinese exclusion and the problematic aspects of apocalyptic literature used in justifying modern immigration policies. Linktree: https://linktr.ee/StraightWhiteJC Order Brad's book: https://bookshop.org/a/95982/9781506482163 Check out BetterHelp and use my code SWA for a great deal: www.betterhelp.com Learn more about your ad choices. Visit megaphone.fm/adchoices