For the Life of the World / Yale Center for Faith & Culture

Consider human ecological loneliness and our longing for reconnection with all creation. What healing is available in an era defined by environmental loss and exploitation? Can we strengthen the fragile connection between modern society and the space we inhabit?“Loneliness is the symptom that desires its cure.”In this episode Macie Bridge welcomes writer, translator, and poet Laura Marris to reflect on her essay collection The Age of Loneliness, a meditation on solitude, grief, and the ecology of attention. Marris considers what it means to live through an era defined by environmental loss and human disconnection, yet still filled with wonder. She shares stories of tardigrades that endure extreme conditions, how airports reveal our attitudes toward birds, and the personal loss of her father that awakened her to “noticing absence.” Together, they explore how ecological loneliness might transform into longing for reconnection—not only among humans, but with the creatures and landscapes that share our world. Marris suggests that paying attention, naming, and noticing are acts of restoration. “Loneliness,” she writes, “is the symptom that desires its cure.”Episode Highlights“Loneliness is the symptom that desires its cure.”“There are ways, even very simple ones, that individuals can do to make the landscape around them more hospitable.”“I don’t believe that humans are hardwired to exploit. There have been many societies with long traditions of mutual benefit and coexistence.”“It’s really hard to notice an absence sometimes. There’s something curative about noticing absences that have been around but not acknowledged.”“Ecological concerns are not a luxury. It’s actually really important to hold the line on them.”Helpful Links and ResourcesThe Age of Loneliness by Laura Marris — https://www.graywolfpress.org/books/age-lonelinessUnderland by Robert Macfarlane — https://wwnorton.com/books/9780393242140E.O. Wilson on “Beware the Age of Loneliness” — https://www.economist.com/news/2013/11/18/beware-the-age-of-lonelinessAbout Laura MarrisLaura Marris is a writer and translator whose work spans poetry, essays, and literary translation. She is the author of The Age of Loneliness and has translated Albert Camus’s The Plague for Vintage Classics. She teaches creative writing and translation at the University at Buffalo.Show NotesThe Ecology of Loneliness and LongingLaura Marris discusses The Age of Loneliness—“Eremocene”—a term coined by E.O. Wilson to describe a speculative future of environmental isolation.Fascination with poetic form and environmental prose emerging during the pandemic.Ecological loneliness arises from biodiversity loss, but also offers the chance to reimagine more hospitable human landscapes.Extreme Tolerance and the Human ConditionMarris describes tardigrades as metaphors for endurance without thriving—organisms that survive extremes by pausing metabolism.“How extremely tolerant are humans, and what are our ways of trying to be more tolerant to extreme conditions?”Air conditioning becomes an emblem of “extreme tolerance,” mirroring human adaptation to a destabilized environment.Birds, Airports, and the Language of BlameMarris explores how modern air travel enforces ecological loneliness by eradicating other species from its space.She reveals hidden networks of wildlife managers and the Smithsonian’s Feather Identification Lab.Reflects on the “Miracle on the Hudson,” where language wrongly cast geese as antagonists—“as if the birds wanted to hit the plane.”Loneliness, Solitude, and Longing“Loneliness is solitude attached to longing that feels painful.”Marris distinguishes solitude’s generativity from loneliness’s ache, suggesting longing can be a moral compass toward reconnection.Personal stories of her father’s bird lists intertwine grief and ecological noticing.Ground Truthing and Community ScienceMarris introduces “ground truthing”—people verifying ecological data firsthand.She celebrates local volunteers counting birds, horseshoe crabs, and plants as acts of hope.“Community care applies to human and more-than-human communities alike.”Toxic Landscapes and Ecological AftermathMarris recounts Buffalo’s industrial scars and ongoing restoration along the Niagara River.“Toxins don’t stop at the edge of the landfill—they keep going.”She reflects on beauty, resilience, and the return of eagles to post-industrial lands.Attention and Wonder as Advocacy“A lot of advocacy stems from paying local attention.”Small, attentive acts—like watching sparrows dust bathe—are forms of resistance against despair.Cure, Absence, and Continuing the ConversationMarris resists the idea of a final “cure” for loneliness.“Cure could be something ongoing, a process, a change in your life.”Her annual bird counts become a continuing dialogue with her late father.Wisdom for the Lonely“Take the time to notice what it is you’re lonely for.”She calls for transforming loneliness into longing for a more hospitable, interdependent world.Production NotesThis podcast featured Laura MarrisInterview by Macie BridgeEdited and Produced by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, and Hope ChunA 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

Theologian Miroslav Volf reflects on solitude, loneliness, and how being alone can reveal our humanity, selfhood, and relationship with God.This episode is part 1 of a 5-part series, SOLO, which explores the theological, moral, and psychological dimensions of loneliness, solitude, and being alone.“Solitude brings one back in touch with who one is—it’s how we stabilize ourselves so we know how to be ourselves with others.”Macie Bridge welcomes Miroslav for a conversation on solitude and being oneself—probing the difference between loneliness and aloneness, and the essential role of solitude in a flourishing Christian life. Reflecting on Genesis, the Incarnation, and the sensory life of faith, Volf considers how we can both embrace solitude and attend to the loneliness of others.He shares personal reflections on his mother’s daily prayer practice and how solitude grounded her in divine presence. Volf describes how solitude restores the self before God and others: “Nobody can be me instead of me.” It is possible, he suggests, that we can we rediscover the presence of God in every relationship—solitary or shared.Helpful Links and ResourcesThe Cost of Ambition: How Striving to Be Better Than Others Makes Us WorseFyodor Dostoevsky, Crime and PunishmentRainer Maria Rilke, Book of Hours (Buch der Stunden)Dietrich Bonhoeffer, Creation and FallEpisode Highlights“Nobody can be me instead of me. And since I must be me, to be me well, I need times with myself.”“It’s not good, in almost a metaphysical sense, for us to be alone. We aren’t ourselves when we are simply alone.”“Solitude brings one back in touch with who one is—it’s how we stabilize ourselves so we know how to be ourselves with others.”“Our relationship to God is mediated by our relationships to others. To honor another is to honor God.”“When we attend to the loneliness of others, in some ways we tend to our own loneliness.”Solitude, Loneliness, and FlourishingThe difference between solitude (constructive aloneness) and loneliness (diminishment of self).COVID-19 as an amplifier of solitude and loneliness.Volf’s experience of being alone at Yale—productive solitude without loneliness.Loneliness as “the absence of an affirming glance.”Aloneness as essential for self-reflection and renewal before others.Humanity, Creation, and RelationshipAdam’s solitude in Genesis as an incomplete creation—“It is not good for man to be alone.”Human beings as fundamentally social and political.A newborn cannot flourish without touch and gaze—relational presence is constitutive of personhood.Solitude and communion exist in dynamic tension; both must be rightly measured.Jesus’s Solitude and Human ResponsibilityJesus withdrawing to pray as a model of sacred solitude.Solitude allows one to “return to oneself,” guarding against being lost in the crowd.The danger of losing selfhood in relationships, “becoming echoes of the crowd.”God, Limits, and OthersEvery other person as a God-given limit—“To honor another is to honor God.”Violating others as transgressing divine boundaries.True spirituality as respecting the space, limit, and presence of the other.Touch, Senses, and the ChurchThe sensory dimension of faith—seeing, touching, being seen.Mary’s anointing of Jesus as embodied gospel.Rilke’s “ripe seeing”: vision as invitation and affirmation.The church as a site of embodied presence—touch, seeing, listening as acts of communion.The Fear of Violation and the Gift of RespectLoneliness often born from fear of being violated rather than from lack of company.Loving another includes honoring their limit and respecting their freedom.Practical Reflections on LonelinessQuestions Volf asks himself: “Do I dare to be alone? How do I draw strength when I feel lonely?”The paradox of social connection in a digital age—teenagers side by side, “completely disconnected.”Love as sheer presence—“By sheer being, having a loving attitude, I relieve another’s loneliness.”The Spiritual Discipline of SolitudeVolf’s mother’s daily hour of morning prayer—learning to hear God’s voice like Samuel.Solitude as the ground for transformation: narrating oneself before God.“Nobody can die in my place… nobody can live my life in my place.”Solitude as preparation for love and life in community.About Miroslav VolfMiroslav Volf is the Henry B. Wright Professor of Theology at Yale Divinity School and Founding Director of the Yale Center for Faith & Culture. He is the author of Exclusion and Embrace, Flourishing: Why We Need Religion in a Globalized World, and numerous works on theology, culture, and human flourishing—most recently The Cost of Ambition: How Striving to Be Better Than Others Makes Us Worse.Production NotesThis podcast featured Miroslav VolfInterview by Macie BridgeEdited and Produced by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, and Hope ChunA 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

From bipartisan cooperation to prayerful gratitude, Senator Kirsten Gillibrand joins Drew Collins to reflect on joy, wisdom, and love of enemy in a divided nation—offering a vision of public service grounded in the way of Jesus.“Jesus defied expectations—he welcomed the stranger, he fed the hungry, he loved his enemies.”Together they discuss the role of faith in public life amid deep division. Reflecting on Jesus’s call to love our enemies and the Apostle Paul’s exhortation to “rejoice always,” she describes how Scripture, prayer, and gratitude sustain her work in the U.S. Senate.From bipartisan collaboration to the challenges of resisting an authoritarian executive branch, Gillibrand speaks candidly about the challenges of embodying gentleness and compassion in politics, consistently seeking spiritual solidarity with colleagues across the aisle. Drawing on Philippians 4, she testifies to the peace of God that transcends understanding, revealing a vision of political life animated by faith, courage, and joy—all in the spirit of hope, humility, and the enduring call to love in public service.Episode Highlights“Faith is the greatest gift you could have. It grounds me; it reminds me why I’m here and what my life is supposed to be about.”“We can disagree about public policy, but we don’t have to be in disagreement as people.”“Jesus defied expectations—he welcomed the stranger, he fed the hungry, he loved his enemies.”“Rejoice in the Lord always. I will say it again, rejoice… let your gentleness be evident to all.”“I pray for wisdom every day. Scripture tells us if you ask for it, you will receive it—and boy do I need it.”About Kirsten GillibrandKirsten Gillibrand is the U.S. Senator from New York, serving since 2009. A graduate of Dartmouth College and UCLA Law School, she has focused her legislative career on ethics reform, national security, and family policy. Grounded in her Christian faith, she seeks to model bipartisan leadership and compassionate public service. For more information, visit gillibrand.senate.gov.Helpful Links and ResourcesPhilippians 4:4–9 (Bible Gateway)Redeemer Presbyterian Church (Tim Keller)Gospel in Life Podcast (Tim Keller)Chaplain Barry C. Black – U.S. Senate ChaplainKirsten Gillibrand, Official Senate PageFaith and DivisionGillibrand describes America’s current political and social moment as deeply divided, weakened by retreat into ideological corners.“We’re stronger when we work together—when people love their neighbors and care as if they were their own family.”Faith offers grounding amid chaos; social media and tribalism breed extremism and hate.Following Jesus in Public LifeFaith clarifies her purpose and sustains her in political life.“It makes everything make sense to me.”Living “out of step with what’s cool, trendy, or powerful” defines Christian vocation in public office.Bipartisanship and Common GroundWorks with Senators Cynthia Lummis (R-WY) on crypto regulation, Ted Cruz (R-TX) on first responder support, and Josh Hawley (R-MO) on stock trading bans.“If I can restore some healthcare or Meals on Wheels, I’ll go that extra mile to do that good thing.”Collaboration as moral practice—faith expressed through policy partnership.Loving Enemies and Welcoming StrangersDraws parallels between Jesus’s ministry and bipartisan cooperation.“He would sooner convert a Roman soldier than go to war with him.”“If I went to a Democratic rally and said, ‘love your enemy,’ I don’t know how that would go over.”Testifying to FaithWeekly Bible study with Senate Chaplain Barry C. Black.“He told us: Testify to your blessings. Share what God is doing in your life.”Posts daily blessings on social media, mixing joy and public witness.The Faith of DemocratsCounters perception that Democrats lack faith: “There are more ordained ministers and theology degrees on our side than people realize.”Mentions Senators Tim Kaine, Chris Coons, Raphael Warnock, Amy Klobuchar, and Lisa Blunt Rochester, all of whom regularly meet and discuss their faith and its impact on public office.Faith and Policy DifferencesOn reproductive rights and LGBTQ equality: “It’s not the government’s job to discriminate.”Frames Matthew 25 as central to Democratic faith—feeding, caring, welcoming.Compares differing theological interpretations of government’s role in justice.Joy and GratitudePhilippians 4 as daily anchor: “Rejoice in the Lord always… let your gentleness be evident to all.”Keeps a five-year daily gratitude journal: “You rewire your brain to look for what is praiseworthy.”Rejoicing doesn’t deny suffering; it transforms it into solidarity.Prayer and WisdomPrays constantly for family, colleagues, nation, and reconciliation.“Wisdom’s usually the one thing I ask for myself.”Prayer as discernment: deciding “where to put my voice, effort, and relationships.”Production NotesThis podcast featured Senator Kirsten Gillibrand.Edited and Produced by Evan Rosa.Hosted by Evan Rosa.Production Assistance by Alexa Rollow and Emily Brookfield.A Production of the Yale Center for Faith & Culture at Yale Divinity School (faith.yale.edu/about)Support For the Life of the World podcast by giving to the Yale Center for Faith & Culture: faith.yale.edu/give

“The gifts and the calling of God are irrevocable.” Theologian R. Kendall Soulen joins Drew Collins to discuss supersessionism, the name of God (tetragrammaton), the irrevocable covenant between God and the Jews, and the enduring significance of Judaism for Christian theology.Together they explore religious and ethnic heritage, cultural identity, community, covenant, interfaith dialogue, and the ongoing implications for Christian theology and practice.They also reflect on how the Holocaust forced Christians to confront theological assumptions, how Vatican II and subsequent church statements reshaped doctrine, and why the gifts and calling of God remain irrevocable. Soulen challenges traditional readings of Scripture that erase Israel, insisting instead on a post-supersessionist framework where Jews and Gentiles bear distinct but inseparable witness to God’s faithfulness.Image Credit: Marc Chagall, ”Moses with the Burning Bush”, 1966Episode Highlights“The gifts and the calling of God are irrevocable.”“Supersessionism is the Christian belief that the Jews are no longer God’s people.”“The Lord is God—those words preserve God’s identity and resist erasure.”“Israel sinned. They are still Israel. That identity is irrevocable.”“The gospel doesn’t erase the distinction between Jews and Gentiles; it reconfigures it.”About R. Kendall SoulenR. Kendall Soulen is Professor of Systematic Theology at Candler School of Theology, Emory University. A leading voice in post-supersessionist Christian theology, he has written extensively on the relationship between Christianity and Judaism, including The God of Israel and Christian Theology and Irrevocable: The Name of God and the Christian Bible.Helpful Links and ResourcesR. Kendall Soulen, Irrevocable: The Name of God and the Christian BibleR. Kendall Soulen, The God of Israel and Christian TheologyVatican II, Nostra Aetate — Vatican.vaMichael Wyschogrod, The Body of Faith: God in the People IsraelDrew Collins, The Unique and Universal ChristShow NotesR. Kendall Soulen’s formative encounters with Judaism at Yale and influence of Hans Frei and Michael WyschogrodRomans 9–11 as central to understanding Christianity’s relationship with JudaismSupersessionism defined as denying Israel’s ongoing covenant with GodImpact of the Holocaust and World War II on Christian theologyVatican II’s Nostra Aetate affirming God’s covenant with Israel remains intactOver a billion Christians now belong to churches rejecting supersessionismSoulen’s early work The God of Israel and Christian Theology diagnosing supersessionism in canonical narrativeDiscovery of the divine name’s centrality in Scripture and its neglect in Christian interpretationJesus’s reverence for God’s name shaping Christian prayer and theologyProper names as resistance to instrumentalization and fungibilityJewish and Gentile identities as distinct yet united in ChristDialogue with Judaism as essential for Christian self-understandingPost-supersessionist theology reshaping interfaith relations and Christian identityImplications for law observance, Christian Seders, and Jewish-Gentile church lifeAbrahamic faiths and typology: getting Christianity and Judaism right as foundation for interreligious dialogueProduction NotesThis episode was made possible by the generous support of the Tyndale House FoundationThis podcast featured R. Kendall SoulenEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by 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

Clinical psychologist Alexis Abernethy explores burnout, Sabbath rest, and resilience—reframing rest as spiritual practice for individuals and communities.“For me, it’s knowing that the Lord has made me as much to work as much to be and to be still and know that he is God.”On this episode, clinical psychologist Alexis Abernethy (Fuller Seminary) joins Macie Bridge to discuss burnout, Sabbath, worship, mental health, and resilience in the life of the church. Defining burnout through its dimensions of emotional exhaustion, depersonalization, and reduced sense of accomplishment, Abernethy reflects on how church life can intensify these dynamics even as it seeks to heal them. Drawing from scripture, theology, psychology, and her own experience in the Black church and academic worlds, she reorients us to Sabbath as more than self-care: a sacred practice of being still before God. Sabbath, she argues, is not a quick fix but a preventive rhythm that sustains resilience in leaders and congregations alike. Along the way, she points to the necessity of modeling rest, the impact of daily and weekly spiritual rhythms, and the communal posture that makes Sabbath transformative.Episode Highlights“For me, it’s knowing that the Lord has made me as much to work as much to be and to be still and know that he is God.”“Often people have overextended themselves in face of crises, other circumstances over a period of time, and it’s just not really sustainable, frankly, for anyone.”“We act as if working hard and excessively is dutiful and really what the Lord wants—but that’s not what He wants.”“When you are still with the Lord, you look different when you’re active.”“Sabbath rest allows you to literally catch your own breath, but also then be able to see what the congregation needs.”Helpful Links and ResourcesThat Their Work Will Be a Joy, Kurt Frederickson & Cameron LeeHoward Thurman, Meditations of the HeartEmily Dickinson, “Some Keep the Sabbath” (Poetry Foundation)About Alexis AbernethyAlexis Abernethy is a clinical psychologist and professor in the School of Psychology & Marriage and Family Therapy at Fuller Seminary. Her research explores the intersection of spirituality and health, with particular focus on Christian spirituality, church leadership, and group therapy models.Topics and ThemesBurnout in Church Leadership and Congregational LifeDefining Burnout: Emotional Exhaustion, Depersonalization, and Reduced AccomplishmentSpiritual Misconceptions of Work and DutySabbath as Sacred Rest, Not Just Self-CareSilence, Stillness, and the Presence of GodScriptural Foundations for Sabbath: Psalm 23, Psalm 46, John 15The Role of Pastors in Modeling RestPandemic Lessons for Church Rhythms and ParticipationEmily Dickinson and Creative Visions of SabbathResilience Through Sabbath: Lessons from New Orleans PastorsPractical Practices for Sabbath in Everyday LifeShow NotesExodus 20:8-11: 8 Remember the Sabbath day and keep it holy. 9 Six days you shall labor and do all your work. 10 But the seventh day is a Sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. 11 For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the Sabbath day and consecrated it.Opening framing on burnout, Sabbath, and confusion about self-careIntroduction of Alexis Abernethy, her background as psychologist and professorChildhood in a lineage of Methodist pastors and formative worship experiencesEarly academic path: Howard University, UC Berkeley, affirmation from her fatherDefining burnout: emotional exhaustion, depersonalization, reduced accomplishment“I’m just stuck. I used to enjoy my job.”The church as both source of fulfillment and site of burnoutMisconceptions of spirituality equating overwork with dutyReference: That Their Work Will Be a Joy (Frederickson & Lee)Scriptural reflections: Psalm 23, Psalm 46, John 15Stillness, quiet, and Howard Thurman on solitude“When you are still with the Lord, you look different when you’re active.”Sabbath as sacred rest, not a quick fix or pillPastors modeling Sabbath for congregations, including personal family timeCOVID reshaping church rhythms and recalculating commitment costsEmily Dickinson’s poem “Some Keep the Sabbath”Lessons from New Orleans pastors after Hurricane KatrinaSabbath as resilience for leaders and congregationsPractical steps: scripture meditation, playlists, Lectio Divina, cultivating quietClosing invitation: Sabbath as both individual discipline and community postureProduction NotesThis podcast featured Alexis AbernethyInterview by Macie BridgeEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by 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

The Gospel of John is a gospel of superabundance. The cosmic Christ made incarnate would of course yield an absolute superabundance of grace, love, and unity.What makes John’s Gospel so distinct from the Synoptics? Why does it continue to draw readers into inexhaustible depths of meaning? In this conversation, theologian David Ford reflects on his two-decade journey writing a commentary on John. Together with Drew Collins, he explores John’s unique blend of theology, history, and literary artistry, describing it as a “gospel of superabundance” that continually invites readers to trust, to reread, and to enter into deeper life with Christ. Together they explore themes of individuality and community; friendship and love; truth, reconciliation, and unity; the tandem vision of Jesus as both cosmic and intimate; Jesus’s climactic prayer for unity in chapter 17. And ultimately the astonishing superabundance available in the person of Christ. Along the way, Ford reflects on his interfaith reading practices, his theological friendships, and the vital role of truth and love for Christian witness today.“There’s always more in John’s gospel … these big images of light and life in all its abundance.”Episode Highlights“It is a gospel for beginners. But also it’s endlessly rich, endlessly deep.”“There’s always more in John’s gospel and he has these big images of light and, life in all its abundance.”“It all culminates in love. Father, I desire that those also you, whom you have given me, may be with me.”“On the cross, evil, suffering, sin, death happened to Jesus. But Jesus happens to evil, suffering, sin, death.”“We have to go deeper into God and Jesus, deeper into community, and deeper into the world.”Show NotesDavid Ford on writing a commentary on John over two decadesJohn’s Gospel compared to the Synoptic Gospels (Matthew, Mark, Luke)John as theological history writing (Rudolf Schnackenburg)John’s purpose statement in chapter 20: written so that you may trust“A gospel for beginners” with simple language and cosmic depthJohn as a gospel of superabundance: light, life, Spirit without measureJohn’s focus on individuals: Nicodemus, Samaritan woman, man born blind, Martha, Mary, LazarusThe Beloved Disciple and John’s communal authorshipFriendship, love, and unity in the Farewell Discourses (John 13–17)John 17 as the most profound chapter in ScriptureThe crisis of rewriting: scrapping 15 years of writing to begin anewScriptural reasoning with Jews, Muslims, and Christians on John’s GospelWrestling with John 8 and the polemics against “the Jews”Reconciliation across divisionsJohn’s vision of discipleship: learning, loving, praying, and living truthHelpful Links and ResourcesDavid Ford, The Gospel of John: A Theological CommentaryRudolf Schnackenburg, The Gospel According to St. JohnAbout David FordDavid F. Ford is Regius Professor of Divinity Emeritus at the University of Cambridge. He has written extensively on Christian theology, interfaith engagement, and scriptural reasoning. His most recent work is The Gospel of John: A Theological Commentary (Baker Academic, 2021). Ford is co-founder of the Cambridge Interfaith Programme and the Rose Castle Foundation.Production NotesThis podcast featured David FordInterview by Drew CollinsEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by 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/giveThis episode was made possible in part by the generous support of the Tyndale House Foundation. For more information visit Tyndale.foundation.

Miroslav Volf, a renowned theologian and public intellectual known for his insights on reconciliation and the intersection of faith and culture, shares thought-provoking critiques of societal ambition and the pursuit of superiority. He highlights the transformative power of agapic love while contrasting it with the destructive nature of egocentric desires. Volf explores themes of humility, divine love, and the responsibility humanity has towards creation, encouraging listeners to embrace a vision of love that transcends worldly hierarchies and chaos.

Miroslav Volf, a prominent theologian and public intellectual, dives into the depths of agapic love and creation’s inherent goodness. He contrasts the self-serving love of Dostoevsky’s Ivan Karamazov with the unconditional embrace of Father Zosima, urging a radical love that values existence. Volf interweaves themes from Genesis and explores the joy and grief within God's love, emphasizing that our capacity for mutual responsibility and hope lies in acknowledging the flawed beauty of the world. A thought-provoking exploration of love that sustains life.

Miroslav Volf, a prominent theologian from Yale Divinity School, offers profound insights into love and power by critiquing Nietzsche's philosophy. He argues that Nietzsche's will to power leads to endless striving and contempt, while Jesus's teachings champion unconditional love that accepts others despite their flaws. Volf contrasts human relationships through the lenses of suffering and growth, emphasizing the need for a transformative love amidst life's challenges. He also discusses theological distinctions, urging a shift towards love that fosters genuine connections.

Miroslav Volf, a prominent theologian and public intellectual, delves into Schopenhauer’s stark pessimism and explores our intertwined relationship with desire. He critiques the notion that existence is fraught with suffering, acknowledging how modern consumerism fuels insatiable cravings reflecting Schopenhauer’s vision. Volf introduces three types of love—appetitive, erotic, and agapic—arguing that agapic love, focused on self-giving, is essential to embrace the world despite its challenges. This thought-provoking dialogue redefines how we can affirm life amidst suffering.