On Being with Krista Tippett

I'd love to send you some of the programs we've done with Muslims, including people like Ingrid Mats and who's the...

I'm very interested in exploring religion from the inside as opposed to hearing from pundits and people who analyze religion from the outside.

I think your story, as I heard you speaking when I was there and as I've read your book, is absolutely suited to what we do.

So it's I'm looking at what's happened in London from a guy that he's by no means from a poor background. I'm not so I hear he's assistant, he's a pediatrician by profession.

I've been steeped in this for the last few days, so I have a sense of that.

He's Lomest. Why I became an Islamic fundamentalist? What I saw inside and why I left?

At his saying's book, The Islamist took that country by storm after it was published in 2007.

This is explored in his memoir, He's Lomest. Why I became an Islamic fundamentalist? What I saw inside and why I left?

In his Lomic scholarship and spiritual practices, he discovered an antidote to what he calls political Islamism that exploits Islam's adherence but is remote from Islam's teachings.

When the Muslims of Indonesia, India, China, Persia and Africa embraced Islam, they did not disavow their own native cultures.

I'd love to send you some of the programs we've done with Muslims, including people like Ingrid Mats and who's the...

But I want to ask you, you know, what is changed? What is ratcheted up when religion in general and his mom in particular radicalized Islam is in that mix.

I'm not suggesting for an instance that everybody who reads his book becomes a terrorist but those who read his book and then impart those ideas to those so then attend meetings up and down Britain and you know Europe and Middle East and so on.

So it's actually a much much powerful sorry you have but it's quite powerful.

And my senses that although you were deeply involved and more and more involved and eventually completely strange from your family because of this it was when you came very, very close to terror.

At his saying's book, The Islamist took that country by storm after it was published in 2007.

This is explored in his memoir, He's Lomest. Why I became an Islamic fundamentalist? What I saw inside and why I left?

In his Lomic scholarship and spiritual practices, he discovered an antidote to what he calls political Islamism that exploits Islam's adherence but is remote from Islam's teachings.

His book is The Islamist, why I became an Islamic fundamentalist what I saw inside and why I left.

I think Cone did an excellent job in, you know, in interviews and others in sharing...

go read God of the oppressed by James Cone, go read about it first before you take something out of context and criticize it

They need to read Cone's books and all the others.

Go read God of the oppressed by James Cone.

Go read about it first before you take something out of context and criticize it.

I think a lot of people don't understand it and there are some people who grabbed it and ran with it in a direction that sort of startled everybody.

they need to read cones books and all the others that and I think cone did an excellent job in you know in interviews and others in sharing

go read about it first before you take something out of context and criticize it

They need to read Cone's books and all the others.

And I think Cone did an excellent job in interviews and others in sharing...

Go read God of the oppressed by James Cone.

the first lesson from the well is that the petty distinctions of race and gender used to divide kingdoms and communities are not valid in the eyes of God

Jesus becomes a catalyst for change upsetting our set of beliefs, attitudes, assumptions and expectations

You often write about leaders who happen to be women. I mean, I can imagine the other leaders who happen to be African American or happen to be Latino.

One of your books centers around the Samaritan woman at the well.

You write, 'the first lesson from the well is that the petty distinctions of race and gender used to divide kings and kingdoms and communities are not valid in the eyes of God. Jesus becomes a catalyst for change, upsetting our set of beliefs, attitudes, assumptions, and expectations.'

the first lesson from the well is that the petty distinctions of race and gender used to divide kingdoms and communities are not valid in the eyes of God

Jesus becomes a catalyst for change upsetting our set of beliefs, attitudes, assumptions and expectations

The first lesson from the well is that the petty distinctions of race and gender used to divide kings and kingdoms and communities are not valid in the eyes of God. Jesus becomes a catalyst for change, upsetting our set of beliefs, attitudes, assumptions, and expectations.

Rick Warren is the pastor of Saddleback Church in Lake Forest, California and author of The Purpose Driven Life and The Purpose Driven Church

Rick Warren is the pastor of saddleback church in Lake Forest, California and author of the purpose driven life and The Purpose Driven Church.

Rick Warren is the pastor of Saddleback Church in Lake Forest, California and author of The Purpose Driven Life and The Purpose Driven Church

You'll find people who've read women who've read jeans, she wrote a bollons book crossing to avalan or what's the other one the Mr. Avalan which is about the novel

And you'll find people who've read women who've read Ginchinota Bolons book Crossing to Avalon or the Mr. Avalon which is about the novel by Mary.

You'll find people who've read women who've read jeans, she wrote a bollons book crossing to avalan or what's the other one the Mr. Avalan which is about the novel

her biography of Bill Wilson the co-founder of AA is called My Name Is Bill

Susan Chiever is the author of many books including My Name Is Bill Wilson his life and the creation of alcoholics anonymous

earlier in this hour you heard Susan Cheever author of the book My Name Is Bill Wilson his life and the creation of alcoholics anonymous

Susan Cheever is the author of many books including My Name Is Bill Wilson his life and the creation of alcoholics anonymous

her biography of Bill Wilson the co-founder of AA is called My Name Is Bill

Her biography of Bill Wilson, the co-founder of AA, is called My Name Is Bill.

Her biography of Bill Wilson, the co-founder of AA, is called My Name Is Bill.

The original title was God in The Secular City...the publishers said no, no, no, that's not a good title. That's too elaborate. Let's just call it The Secular City.

What I was doing was trying to make some kind of a theological response to what all of the cultural observers and sociologists and so on were saying about the decline, the imminent decline of religion due to urbanization and technology and higher literacy rates and all that. I'm really asking the question, what does this mean for Christianity to live in such a world?

And the original title, you'll love this, Chris, the original title was God in The Secular City.

That was the original title and the publishers, because I wanted to say, look, the marginalization of religious institutions, for example, does not mean that God is not confined to religious institutions.

A biblical understanding of God as God is present in history and nature and people and institutions and all that.

But the publisher said no, no, no, that's not a good title. That's too elaborate. Let's just call it The Secular City.

The Secular City came out in the middle of the 60s when everybody was open to a lot of new and interesting things religion, Second Vatican Council was happening, it just finished, and then there was the religious opposition to the war in Vietnam.

The original title was God in The Secular City.

the marginalization of religious institutions, for example, does not mean that God is not confined to religious institutions.

A biblical understanding of God as God is present in history and nature and people and institutions and all that.

But the publisher said no, no, no, that's not a good title. That's too elaborate. Let's just call it The Secular City.

What does Athens have to do with Jerusalem? What does secularization have to do with religious proliferation and pluralism?

The original title was God in The Secular City. That was the original title and the publishers...said no, no, no, that's not a good title. That's too elaborate. Let's just call it The Secular City.

What I was doing was trying to make some kind of a theological response to what all of the cultural observers and sociologists and so on were saying about the decline, the imminent decline of religion due to urbanization and technology and higher literacy rates and all that. I'm really asking the question, what does this mean for Christianity to live in such a world?

Well, let me recommend the book which is his book called Rocks of Ages by Stephen J. Gould which is all about science and religion and what he says in that book and I agree with him is that these are two different projects.

He calls them two different magisteria and the purposes overlap at times and the frontier is not entirely clear but science investigates, measures, tries to determine the causes, the immediate causes of things and helps us to understand the entire environment human and non-human that we live in. But when you ask the question of value, what should we do? Or what is the meaning of this or that from everything from the universe and the cosmos to human life? Science as science doesn't have any competence in that area and this is the area that religion, religions over many, many millennia have dealt with, coped with, thought about and we need them both as full human beings.

Well, let me recommend the book which is his book called Rocks of Ages by Stephen J. Gould which is all about science and religion and what he says in that book and I agree with him is that these are two different projects.

Well, let me recommend the book which is his book called Rocks of Ages by Stephen J. Gould which is all about science and religion and what he says in that book and I agree with him is that these are two different projects.

He calls them two different magisteria and the purposes overlap at times and the frontier is not entirely clear but science investigates, measures, tries to determine the causes, the immediate causes of things and helps us to understand the entire environment human and non-human that we live in.

But when you ask the question of value, what should we do? Or what is the meaning of this or that from everything from the universe and the cosmos to human life? Science as science doesn't have any competence in that area and this is the area that religion, religions over many, many millennia have dealt with, coped with, thought about and we need them both as full human beings.

Well, let me recommend the book which is his book called Rocks of Ages by Stephen J. Gould which is all about science and religion and what he says in that book and I agree with him is that these are two different projects.

You wrote that in the early 1980s, the faculty of Harvard College asked you to teach a course on Jesus in the moral reasoning division of the undergraduate curriculum.

You wrote that in the early 1980s, the faculty of Harvard College asked you to teach a course on Jesus in the Moral Reasoning Division of the undergraduate curriculum.

So they introduced this requirement. Every student at Harvard had to take one course in what they called moral reasoning for a graduation requirement.

But among all of these, they thought there ought to be a course on Jesus since even the agnostics thought, well, he's been pretty influential in areas of moral reasoning over a while. So that ought to be part of the mix.

And this was not, I have to say, because of my great eloquence.

In the United States, everyone feels assured of his worth as an individual. No one humbles himself before another person or class. Even the great differences in wealth, the superior power of a few, can not undermine this healthy self-confidence and natural respect for the dignity of one's fellow man.

There is, however, a somber point in the show shall outlook of Americans. Their sense of equality and human dignity is mainly limited to men of white skins.

The more I feel American, the more this situation pains me. I can escape a feeling of complicity only by speaking out.

Many of you, in the United States, are at a two towards Negroes as a result of unfavorable experiences which we have had living side by side with Negroes in this country. They are not our equals in intelligence, sense of responsibility or reliability.

I am firmly convinced that whoever believes is suffers from a fatal misconception. Your ancestors drag these black people from their homes by force and in the white man's quest for wealth and an easy life, they were ruthlessly suppressed and exploited and degraded into slavery.

In the United States everyone feels assured of his worth as an individual; no one humbles himself before another person or class; even the great differences in wealth, the superior power of a few, cannot undermine this healthy self-confidence and natural respect for the dignity of one's fellow man.

There is, however, a somber point in the social outlook of Americans. This sense of equality and human dignity is mainly limited to men of white skins.

The more I feel American the more this situation pains me. I can escape a feeling of complicity only by speaking out.

Many a sincere person will answer me: our attitude towards Negroes is a result of unfavorable experiences which we have had living side by side with Negroes in this country; they are not our equals in intelligence, sense of responsibility, or reliability.

I am firmly convinced that whoever believes this suffers from a fatal misconception. Your ancestors dragged these black people from their homes by force; and in the white man's quest for wealth and an easy life, they were ruthlessly suppressed and exploited, degraded into slavery.

In the United States, everyone feels assured of his worth as an individual. No one humbles himself before another person or class.

Their sense of equality and human dignity is mainly limited to men of white skins.

The more I feel American, the more this situation pains me. I can escape a feeling of complicity only by speaking out.

In the United States everyone feels assured of his worth as an individual; no one humbles himself before another person or class. Even the great differences in wealth, the superior power of a few, cannot undermine this healthy self-confidence and natural respect for the dignity of one's fellow man. There is, however, a somber point in the social outlook of Americans. This sense of equality and human dignity is mainly limited to men of white skins.

The more I feel American the more this situation pains me. I can escape a feeling of complicity only by speaking out.

Many a sincere person will answer me: our attitude toward Negroes is a result of unfavorable experiences which we have had living side by side with Negroes in this country; they are not our equals in intelligence, sense of responsibility, or reliability.

I am firmly convinced that whoever believes this suffers from a fatal misconception. Your ancestors dragged these black people from their homes by force; and in the white man's quest for wealth and an easy life, they were ruthlessly suppressed and exploited, degraded into slavery.

Looking back now, with the assumptions of my own time, I could well conclude that the ethos of the world whose attitudes survived into my own childhood must have been an ethos in which women were regarded as inferior creatures. But my memories do not fit with such a picture. I simply do not think that the message I got from the women was that we, the girls and they, the women were inferior.

It is easy to see now that our lives in the Alexandria house were lived in women's time, women's space and in women's culture. And the women had, too, I now believe, their own understanding of Islam and understanding that was different from men's Islam, official Islam.

Islam, as I got it from them, was gentle, generous, pacifist, inclusive, somewhat mystical, just as they themselves were. Religion was above all about inner things.

It is easy to see now that our lives in the Alexandria house were lived in women's time, women's space and in women's culture.

Islam, as I got it from them, was gentle, generous, pacifist, inclusive, somewhat mystical, just as they themselves were.

Religion was above all about inner things. The outward signs of religiousness such as prayer and fasting might be signs of a true religiousness, but equally well might not. They were certainly not what was important about being Muslim.

What was important was how you conducted yourself and how you were in yourself and in your attitude toward others and in your heart.

Looking back now, with the assumptions of my own time, I could well conclude that the ethos of the world whose attitudes survived into my own childhood must have been an ethos in which women were regarded as inferior creatures. But my memories do not fit with such a picture. I simply do not think that the message I got from the women was that we, the girls and they, the women were inferior.

It is easy to see now that our lives in the Alexandria house were lived in women's time, women's space and in women's culture.

Islam, as I got it from them, was gentle, generous, pacifist, inclusive, somewhat mystical, just as they themselves were.

Religion was above all about inner things. The outward signs of religiousness such as prayer and fasting might be signs of a true religiousness, but equally well might not. They were certainly not what was important about being Muslim.

Looking back now, with the assumptions of my own time, I could well conclude that the ethos of the world whose attitudes survived into my own childhood must have been an ethos in which women were regarded as inferior creatures. But my memories do not fit with such a picture. I simply do not think that the message I got from the women was that we, the girls and they, the women were inferior.

Whatever Islam will become in this new age, surely it will be something quite other than the religion that has been officially forced on us through all these centuries.

It is easy to see now that our lives in the Alexandria house were lived in women's time, women's space and in women's culture.

Islam, as I got it from them, was gentle, generous, pacifist, inclusive, somewhat mystical, just as they themselves were.

Religion was above all about inner things. The outward signs of religiousness such as prayer and fasting might be signs of a true religiousness, but equally well might not. They were certainly not what was important about being Muslim. What was important was how you conducted yourself and how you were in yourself and in your attitude toward others and in your heart.

Looking back now, with the assumptions of my own time, I could well conclude that the ethos of the world whose attitudes survived into my own childhood must have been an ethos in which women were regarded as inferior creatures. But my memories do not fit with such a picture. I simply do not think that the message I got from the women was that we, the girls and they, the women were inferior.

And I was raised in an orange grove suburb of Los Angeles in a vibrant, very committed Mormon community. And we felt ourselves very much apart of what I called the Book of Mormon Belt.

Okay, we were enough of us. You know, we were at sort of this southern end of the Book of Mormon Belt. If you imagine this kind of geographic crescent stretching from orange county through Las Vegas, Salt Lake City and North to Canada through Idaho,

Oh next time we check into a maria open the open the bedside drawer there's a book Mormon there in every maria around the world is very handy for us so yeah next the genius Bible there's a book Mormon the maria it's a Mormon um you know I mean this is what happens when you know highly disciplined highly motivated people go out with a sense of mission.

We were enough of us. You know, they were at sort of this other nend to the Book of Mormon Belt. If you imagine this sort of geographic crescent stretching from Orange County through Las Vegas, Salt Lake City and North the Canada through Idaho, um, we felt like we were at that This other tip of that.

And then you know something happens. And sometimes it happens, you know, a little bit down the line. After someone has for example, young man has served a two-year mission from 19 to 21 he comes back goes to college in counters, writings and this is happening a lot now even more with the internet. The counters materials suggest that there are historical questions about the historical facticity of the Book of Mormon.

My father baptized me. It was great. I remember reading Brett how your father read you. He read through the Book of Mormon when he was seven. I'm in reading that story.

And I was raised in an orange grove suburb of Los Angeles in a vibrant, very committed Mormon community. And we felt ourselves very much apart of what I called the Book of Mormon Belt.

Okay, we were enough of us. You know, we were at sort of this southern end of the Book of Mormon Belt. If you imagine this kind of geographic crescent stretching from orange county through Las Vegas, Salt Lake City and North to Canada through Idaho,

Oh next time we check into a maria open the open the bedside drawer there's a book Mormon there in every maria around the world is very handy for us so yeah next the genius Bible there's a book Mormon the maria it's a Mormon um you know I mean this is what happens when you know highly disciplined highly motivated people go out with a sense of mission.

When I interviewed the psychiatrist Bessel van der Kolk for the first time, his book The Body Keeps the Score was about to be published.

And The Body Keeps the Score has become one of the most widely read books in the pandemic world.

His knowledge is so very practically helpful, a distinctively illuminating perspective towards meeting what is happening in our world and inside each of us.

Bessel van der Kolk's work on the brain, the body, and the human reaction to overwhelming experience that we call trauma has met its moment. We've been hearing foundational insights from my first interview with him when his now famous book, The Body Keeps the Score, was just about to be published.

my favorite book is The Divine Comedy and at the end of The Divine Comedy Dante Pierce is the skin of the universe and comes face to face with the love that moves the sun and the other stars

I believe that there is a love that moves the sun and the other stars I believe in Dante's vision

my favorite book is the divine comedy. Then at the end of the divine comedy, Dante pears as the skin of the universe and comes face to face with the love that moves the sun and the other stars. I believe that there is a love that moves the sun and the other stars.

my favorite book is The Divine Comedy and at the end of The Divine Comedy Dante Pierce is the skin of the universe and comes face to face with the love that moves the sun and the other stars I believe that there is a love that moves the sun and the other stars I believe in Dante's vision

As a teenager reading African parasitology books in the medical library, I was boggled by the array of creatures equipped to take root upon a human body. I'm boggled still, but with a finer appreciation. Back then I was still a bit miffed that God would set down the barefoot boy and girl dollies into an Eden where presumably he had just turned loose elephant diosis and microbes that eat the human cornea. Now I understand God is not just rooting for the dollies.

I think the poison would Bible is one of the great novels of our time.

As a teenager reading African parasitology books in the medical library I was boggled by the array of creatures equipped to take root upon a human body. I'm boggled still, but with a finer appreciation. Back then I was still a bit miffed that God would set down the barefoot boy and girl dollies into an Eden where presumably he had just turned loose elephant diosis and microbes that eat the human cornea. Now I understand God is not just rooting for the dollies.

So I'm thinking now about this wonderful line at the end of Toni Morrison's novel, Beloved which is really influential for me and thinking about my scholarship. And this is the line where the narrator says that this was not a story to pass on and you can read that in two ways you can read that this was not a story to tell again to pass on or this was not a story to pass on not a story to be missed.

So I'm thinking now about this wonderful line at the end of Toni Morrison's novel, Beloved, which is really influential for me in thinking about my scholarship. And this is the line where the narrator says that this was not a story to pass on.

And you can read that in two ways. You can read that this was not a story to tell again, to pass on or this was not a story to pass on, not a story to be missed.

So I'm thinking now about this wonderful line at the end of Toni Morrison's novel, Beloved, which is really influential for me in thinking about my scholarship. And this is the line where the narrator says that this was not a story to pass on.

And I've, in the last year spent a lot of time with the papers of Rachel Carson, the great marine biologist and writer who her 1962 book Silent Spring, we can basically thank for the modern environmental movement.