This is the final episode in our series, “When God Became White,” with Grace Ji-Sun Kim, author of the book of the same name. This series has dug deep into the damage done by misguided theologies centered on white supremacy, but this episode is ready to uncover a way out. "How We Get Free" is an intelligent and lively discussion that urges us to learn from those who are different than us, to see marginalized and often invisible people, with philosophies and interpretations of scripture that can serve as powerful antidotes to the theologies of terror and torment.

This episode is a great place to begin the series if you haven't already. Here, our hosts hint at the voices and interpretations that we pass up when preachers return to the same old theologies of terror and torment, tainted by white Christian nationalism. Prepare for a look at a better world, one where different means of knowledge and understanding can lead us to be inspired in new ways.

Get deeper into our podcast series, “When God Became White,” with Grace Ji-Sun Kim, author of the book of the same name. Here, we examine the high price of cheap grace for white slaveholders, and reveal the catastrophic consequences of getting theology wrong. This is an unflinching look at the danger of a toxic gospel narrative that stratifies human beings, placing white men closer to God than anyone else

Get deeper into our newest podcast series, “When God Became White,” with Grace Ji-Sun Kim, author of the book of the same name. Host Peter Laarman and Kim dig into the important history of the relationship between America, Christianity, and white supremacy and the shifting historical designations of "whiteness," which powerful forces use to divide and distract the people. This episode grapples with the idea of America as a "melting pot," and asks if Christianity can survive the embrace of an ideology that stratifies human beings.

This episode kicks off our new podcast series, “When God Became White,” with Grace Ji-Sun Kim, author of the book of the same name. Host Peter Laarman and Kim discuss some of the myriad problems the social construct of race has caused, and why we must tackle this construction alongside the concept and consequences of “Christian whiteness.” Do people realize how they're participating in this? Can they come to terms with the way it is normalized? These are important questions for Christians who are struggling and want to build a better world, who may be unwittingly promoting whiteness in their churches, liturgies, and hymnbooks.

American Evangelicals have allied themselves with weapon manufacturers and big businesses, despite scriptural exhortations against just such behavior. In this episode, the panelists strip away the biblical façade, helping listeners understand the true nature of this alliance undergirding so much modern conservative thought. Dr. Hendricks, Dr. Sinclair, and Rev. Laarman discuss the evolution - and the danger - of this perversion of biblical teachings that leads to prayers for guns and praise for slavery.

American evangelicals often consider their political opponents as demons who oppose God. Worse still, they cast immigrants, minorities, and the vulnerable the same way. Dr. Hendricks, Dr. Sinclair, and Rev. Laarman discuss what a real Bible-centered ethic looks like. They also dig into many of the ways that evangelicals are weaponizing misunderstandings of the Bible, from the antichrist to the sin of Sodom.

In the second part of this series, Dr. Obery Hendricks, Dr. Charlene Sinclair, and Peter Laarman take a deep dive into what white Christian nationalists actually worship: power, wealth, and (most of all) whiteness.  American evangelicals were once in broad alignment with other groups in regard to abortion. Now they are overwhelmingly aligned with the Catholic bishops, with the "right to life" becoming a familiar dog whistle in evangelical circles. Dr. Hendricks, Dr. Sinclair, and Rev. Laarman discuss what a real life-centered ethic looks like. They also excavate the roots of the abortion obsession, going back to the time when conservative strategists realized that explicit anti-Black racism was no longer acceptable and needed a new wedge issue to stir up their base.

A deep dive into what white Christian nationalists actually worship: power, wealth, and (most of all) whiteness. They discuss what's new and dangerous in the very close alliance between this cohort and would-be dictator Donald Trump. Dr. Hendricks, a respected biblical scholar, observes how far removed the white evangelical values are from the actual values of the Jesus of the gospel accounts, to the point that the white evangelicals' claim to be "Bible believers" becomes absurd.

Who do we expect to be the one to turn the other cheek? In our democracy, our ideals envision a give and take of compromise. In reality, however, we often expect Black people and other people of color to bear the majority of the sacrifice. Meanwhile, white power structures have been historically less likely to accept any loss – symbolic or material. Looking to a worldwide view, Palestinians have been sacrificing openly for 75 years to no discernible effect in terms of being respected and granted justice. For the oppressed, it is the Book of Revelation that speaks to anyone battling demons of any kind, throughout the world or within the heart. They picture not only the utter darkness that cloaks the earth, but also the glory and hope of God that is ultimately stronger. Can we genuinely "turn the other cheek"? Can those who are suffering be expected to remain patiently hopeful?

"How does Revelation fit with our awareness of the non-violent historical Jesus?" One could start by reflecting on Netanyahu's recent speech in Hebrew, referring to the biblical injunction to kill the Amalekites: women and children along with the men. We could go from there to homegrown texts of terror. The Turner Diaries. The Left Behind series. And, again in reference to Black suffering, Thomas Dixon's The Clansman: the book that inspired "Gone with the Wind." John Dominic Crossan says, “This biblical patterning of yes-and-no justifies my choice of the nonviolent Jesus of the Incarnation over the violent Jesus of the Apocalypse as the true Jesus. Put simply, the nonviolent Jesus is the Christian Bible’s assertion, acceptance, and affirmation of the radicality of God, while the violent Jesus is its corresponding subversion, rejection, and negation in favor of the normalcy of civilization.” Which Jesus do you choose?

It might seem that the Greek word, Apocalypse, is on everyone’s lips these days, from environmentalists to the Extreme Right. Guests Peter Laarman and Charlene Sinclair share their different perspectives in confronting and challenging the ascending violence of “the war in heaven,” where Jesus judges the whole world. You must ask yourself: How does this maniacal, murderous, terrorizing, life-destroying Jesus, fit with the peaceful, non-violent historical Jesus of the New Testament? Who is the one you worship? What is the nature of your God?

In the third part of this series, we analyze the death of Jesus, revisit Marcus Borg's final lectures, and uncover the many ways Progressive Christians can support advocacy and activism in their communities. Join our discussion with Rev. Janet Cooper Nelson and Peter Laarman for an exciting dialogue about the faith, advocacy, and the implications for Christianity’s future.

Is God’s love patriarchal? How do young people perceive the church? Does the interpretation of Jesus’ death as “payment” stand in the way of connecting with the gospel? In the second part of this series, we probe these questions and revisit Marcus Borg's final lectures with Rev. Janet Cooper Nelson and Peter Laarman. Listen at home or share with your class for an exciting discussion on faith, the gospel, and the implications for Christianity’s future.

We revisit Marcus Borg’s final lectures with Rev. Janet Cooper Nelson and Peter Laarman and discuss the implications for Christianity’s future. Beginning with an excerpt from Borg’s lecture on the Cross, the conversation expands into a discussion about how the core symbolisms of Christianity may be changing in unprecedented ways.

In the 4th episode of our new resource series The Role of the Public Intellectual in a Just Society, Sr. Joan Chittister states that public intellectuals maintain the spirit of the young and the restless avant-garde. “Public intellectuals keep society spurred. They make sure that the new ideas are listened to. They make sure that they listen and they hear their grandchildren and their concerns. Public intellectuals seed, in other words, social change. They’re the carriers of yesterday’s wisdom, yes, but they’re also the bearers of tomorrow’s questions.” For those of us who are anchored in a faith tradition, our advocacy for the Common Good is the best way to express and energize those beliefs. In our churches, mosques, synagogues and temples, we are nurtured by our familiar communities; yet, people of faith can unite together to keep careful watch on the Common Good. And it is essential that our concern for the Common Good is inclusive of all: from racial distinctions, to gender, to religious affiliation and to country of origin.

In the third episode of our new resource series The Role of the Public Intellectual in a Just Society, Sr. Joan Chittister issues a call to all of us to become public intellectuals. “Public intellectuals in a country that protects freedom of speech have the obligation to make the invisible visible. If you don’t like it, say it. If you need more background on it, ask for it. To broach topics official spokespersons of an institution may not be willing or even permitted to say, it is your role to get it said.” Sr. Joan lays out clear ways that the public intellectual can strengthen democracy for everyone. She also calls the public intellectuals in the audience, and those in your small group, to take up the torch as well.

In the second episode of our new resource series The Role of the Public Intellectual in a Just Society, listeners will be inspired to move from discussion to public action and bring about a world that’s more just and compassionate for all, as they listen along to David and Debo Dykes discuss Joan Chittister's words. Sr. Joan describes in this lecture the job of the public intellectual – to keep an awareness of tradition, but to never let that tradition become stale or to suppress fresh ideas. Ideas have the power to stir the pot, which is good. Intellectuals can present fresh, outsider ideas but must do so within the public sphere, finding ways to involve all voices. She says: “An institution that is valid and authentic does not die still born, they live from age to age, they adapt to every age so that the best of that wisdom can liveon in every age even when you cut off the old translations, the old liturgical formats, the old blessings.”

In this episode, Faith And Reason is launching our new resource series: Compassionate Wisdom. Compassionate Wisdom materials will inspire learners to move from discussion to public action, and bring about a world that’s more just and compassionate for all. Sr. Joan Chittister issues a call to all of us to become public intellectuals. Sr. Joan’s lectures on The Public Intellectual open up a new awareness that illuminates a blind spot that can develop for progressive thinkers. Traditional liberals have typically focused on critical thinking about biblical exploration and constructive theology. The unintended consequence of such an academic focus has been to overlook the reformative power of what can happen when this debate is held not behind closed doors, but in the public square. Joan tells us that the role of the “public intellectual” is to publicly and relentlessly challenge systemic injustices that infect and contaminate the political, civic and religious institutions across our society. “The Role of the Public Intellectual in a Just Society” will inspire church groups and individual learners to push in their everyday lives—as Jesus did—for transformative change that lifts up those who are left out of our society.

Despite being divergent parabolic overtures to two different Gospels, Matthew and Luke agree on the Virginal conception and Bethlehem birthplace of Jesus. As common data, are those claims historical facts or theological interpretations? What is the meaning and intention of each claim in its original context?