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In this program we revisit a 2007 conversation with evangelical leaders Rick and Kay Warren — exploring where they came from and what motivates them. Rick Warren hosted the first post-primary joint appearance of Barack Obama and John McCain at his Saddleback Church in southern California, one of the largest churches in the U.S. This two hour event, broadcast live on CNN, is just one sign of the cross-cultural authority he and Kay have achieved in a handful of years.

The news has been marked in recent years, at regular intervals, by the moral and practical downfall of prominent businesses. Jonathan Greenblatt is among a new generation of entrepreneurs who want to lead a fundamental shift in corporate culture as well as philanthropy — a merger between making a profit and doing good. We explore his way of seeing the world and his economics of “ethical brand architecture” and “fiercely pragmatic idealism.”

In a recent Pew poll, 16 percent of Americans identified themselves as “unaffiliated” — atheist, agnostic, or most prominently “nothing in particular.” Greg Epstein, a Humanist chaplain at Harvard, described himself that way until he discovered the tradition of humanism. He is passionate about articulating an atheist identity that is not driven by a stance against religion but by positive ethical beliefs and actions.

Americans have been hearing a lot about Mormonism in the context of Mitt Romney’s presidential campaign. But much of the public discussion of this faith of 13 million people has focused on controversies in the church’s history. We’ll avoid well-trodden ground to seek an understanding of the lived beliefs and spirituality of Latter Day Saints, with a leading scholar of the church and a lifelong practitioner. Robert Millet describes a developing young religion with distinct mystical and practical interpretations of the nature of God, family, and eternity.

The greatest threat in the post-Cold War world, says Douglas Johnston, is the prospective marriage of religious extremism with weapons of mass destruction. Yet the U.S. spends most of its time, resources, and weapons fighting the symptoms of this threat, not the cause. The diplomacy of the future, he is showing, must engage religion as part of the strategic solution to global conflicts.

The second program in our series on guiding figures in what some are calling the “post Religious Right era.” This program’s guests are conservative Evangelicals who are increasingly being watched by a new generation of Christian and secular leaders. They want to move beyond the partisan and cultural divides of recent years to fight poverty, AIDS, and homelessness.

The first in a two-part series on influential leaders who are reshaping Evangelical Christianity from within progressive and conservative circles. Jim Wallis founded “Sojourners” and now advises presidential candidates and world leaders in what he calls the “post-Religious Right” era. He is determined to put poverty at the top of America’s “moral values” agenda.

The sales are starting, the stores are open late, and many of us are gearing up to spend more money than we actually have in a holiday season with deep roots in religion. We explore the turmoil many of us experience with money in our day-to-day lives — and how we might work towards a moral and practical balance for ourselves and the next generation.

We explore the ideas and present-day relevance of 20th century theologian Reinhold Niebuhr, an influential, boundary-crossing voice in American public life. Niebuhr created the term “Christian realism:” a middle path between religious idealism and arrogance. Exploring his wide appeal, three distinctive voices describe Niebuhr’s legacy and ask what insights he brings to the political and religious dynamics of the early 21st century.

In 1965, a young Harvard professor became the best-selling voice of secularism in America with his book The Secular City. He sees the old thinking in the “new atheism” of figures like Richard Dawkins and Christopher Hitchens. The either/or debates between religion and atheism, he says, obscure the truly interesting interplay between faith and other forms of knowledge that is unfolding today.