In Our Time: Religion

Melvyn Bragg and guests discuss the ideas developed by the Anglican priest John Nelson Darby (1800-1882), drawn from his reading of scripture, in which Jesus would suddenly take His believers up into the air, and those left behind would suffer on Earth until He returned with His church to rule for a thousand years before Final Judgement. Some believers would look for signs that civilization was declining, such as wars and natural disasters, or for new Roman Empires that would harbour the Antichrist, and from these predict the time of the Rapture. Darby helped establish the Plymouth Brethren, and later his ideas were picked up in the Scofield Reference Bible (1909) and soon became influential, particularly in the USA. With Elizabeth Phillips Research Fellow at the Margaret Beaufort Institute at the University of Cambridge and Honorary Fellow in the Department of Theology and Religion at Durham UniversityCrawford Gribben Professor of Early Modern British History at Queen’s University Belfastand Nicholas Guyatt Reader in North American History at the University of CambridgeProducer: Simon Tillotson

Melvyn Bragg and guests discuss the range, depth and style of Browne (1605-82) , a medical doctor whose curious mind drew him to explore and confess his own religious views, challenge myths and errors in science and consider how humans respond to the transience of life. His Religio Medici became famous throughout Europe and his openness about his religion, in that work, was noted as rare when others either kept quiet or professed orthodox views. His Pseudodoxia Epidemica challenged popular ideas, whether about the existence of mermaids or if Adam had a navel, and his Hydriotaphia or Urn Burial was a meditation on what matters to humans when handling the dead. In 1923, Virginia Woolf wrote, "Few people love the writings of Sir Thomas Browne, but those that do are the salt of the earth." He also contributed more words to the English language than almost anyone, such as electricity, indigenous, medical, ferocious, carnivorous ambidextrous and migrant.With Claire Preston Professor of Renaissance Literature at Queen Mary University of LondonJessica Wolfe Professor of English and Comparative Literature at the University of North Carolina at Chapel HillAndKevin Killeen Professor of English at the University of YorkProducer: Simon Tillotson

Melvyn Bragg and guests discuss how artists from the Middle Ages onwards have been inspired by the Bible story of the widow who killed an Assyrian general who was besieging her village, and so saved her people from his army and from his master Nebuchadnezzar. A symbol of a woman's power and the defiance of political tyranny, the image of Judith has been sculpted by Donatello, painted on the ceiling of the Sistine Chapel and, in the case of Caravaggio, Liss and Artemisia Gentileschi, been shown with vivid, disturbing detail. What do these interpretations reveal of the attitudes to power and women in their time, and of the artists' own experiences? The image of Judith, above is from a tapestry in the Duomo, Milan, by Giovanni or Nicola Carcher, 1555With Susan Foister Curator of Early Netherlandish, German and British Painting at the National GalleryJohn Gash Senior Lecturer in History of Art at the University of AberdeenAnd Ela Nutu Hall Research Associate at the Sheffield Institute for Interdisciplinary Biblical Studies, at the University of SheffieldProducer: Simon Tillotson

Melvyn Bragg and guests discuss why, in 1870, the Vatican Council issued the decree ‘pastor aeternus’ which, among other areas, affirmed papal infallibility. It meant effectively that the Pope could not err in his teachings, an assertion with its roots in the early Church when the bishop of Rome advanced to being the first among equals, then overall head of the Christian Church in the West. The idea that the Pope could not err had been a double-edged sword from the Middle Ages, though; while it apparently conveyed great power, it also meant a Pope was constrained by whatever a predecessor had said. If a later Pope were to contradict an earlier Pope, then one of them must be wrong, and how could that be…if both were infallible?WithTom O’Loughlin Professor of Historical Theology at the University of NottinghamRebecca Rist Professor in Medieval History at the University of ReadingAnd Miles Pattenden Departmental Lecturer in Early Modern History at the University of OxfordProducer: Simon Tillotson and Julia Johnson

A deep dive into the devastating Thirty Years War in Europe, pitting Catholics against Protestants and resulting in famine, civilian deaths, and even cannibalism. The intricate religious and political dynamics, the unique structure of the Holy Roman Empire, interventions by Sweden and France, and the diverse composition of the armies involved are explored. The impact on land redistribution, military tactics, and artistic promotions during the war are also discussed.

Melvyn Bragg and guests discuss the philosophy of hope. To the ancient Greeks, hope was closer to self-deception, one of the evils left in Pandora's box or jar, in Hesiod's story. In Christian tradition, hope became one of the theological virtues, the desire for divine union and the expectation of receiving it, an action of the will rather than the intellect. To Kant, 'what may I hope' was one of the three basic questions which human reason asks, while Nietzsche echoed Hesiod, arguing that leaving hope in the box was a deception by the gods, reflecting human inability to face the demands of existence. Yet even those critical of hope, like Camus, conceded that life was nearly impossible without it.WithBeatrice Han-Pile Professor of Philosophy at the University of EssexRobert Stern Professor of Philosophy at the University of SheffieldAndJudith Wolfe Professor of Philosophical Theology at the University of St AndrewsProducer: Simon Tillotson

Melvyn Bragg and guests discuss the ideas and life of the German theologian, born in Breslau/Wroclaw in 1906 and killed in the Flossenbürg concentration camp on 9th April 1945. Bonhoeffer developed ideas about the role of the Church in the secular world, in particular Germany after the Nazis took power in 1933 and demanded the Churches' support. He strongly opposed anti-Semitism and, with a role in the Military Intelligence Department, took part in the resistance, plotting to kill Hitler and meeting with contacts in the Allies. Bonhoeffer's ideas on Christian ethics and the relationship between Christianity and humanism spread more widely from the 1960s with the discovery of unpublished works, including those written in prison as he awaited execution.With Stephen Plant Dean and Runcie Fellow at Trinity Hall at the University of CambridgeEleanor McLaughlin Lecturer in Theology and Ethics at the University of Winchester and Lecturer in Ethics at Regent’s Park College at the University of OxfordAnd Tom Greggs Marischal Chair of Divinity at the University of AberdeenProducer: Simon Tillotson

Melvyn Bragg and guests discuss St Augustine of Hippo's account of his conversion to Christianity and his life up to that point. Written c397AD, it has many elements of autobiography with his scrutiny of his earlier life, his long relationship with a concubine, his theft of pears as a child, his work as an orator and his embrace of other philosophies and Manichaeism. Significantly for the development of Christianity, he explores the idea of original sin in the context of his own experience. The work is often seen as an argument for his Roman Catholicism, a less powerful force where he was living in North Africa where another form of Christianity was dominant, Donatism. While Augustine retells many episodes from his own life, the greater strength of his Confessions has come to be seen as his examination of his own emotional development, and the growth of his soul.WithKate Cooper Professor of History at the University of London and Head of History at Royal HollowayMorwenna Ludlow Professor of Christian History and Theology at the University of Exeterand Martin Palmer Visiting Professor in Religion, History and Nature at the University of WinchesterProducer: Simon Tillotson.

Melvyn Bragg and guests discuss the event of which Voltaire, two hundred years later, said 'nothing was more well known'. In 1565, Suleiman the Magnificent, the Ottoman leader, sent a great fleet west to lay siege to Malta and capture it for his empire. Victory would mean control of trade across the Mediterranean and a base for attacks on Spain, Sicily and southern Italy, even Rome. It would also mean elimination of Malta's defenders, the Knights Hospitaller, driven by the Ottomans from their base in Rhodes in 1522 and whose raids on his shipping had long been a thorn in his side. News of the Great Siege of Malta spread fear throughout Europe, though that turned to elation when, after four months of horrific fighting, the Ottomans withdrew, undermined by infighting between their leaders and the death of the highly-valued admiral, Dragut. The Knights Hospitaller had shown that Suleiman's forces could be contained, and their own order was reinvigorated. The image above is the Death of Dragut at the Siege of Malta (1867), after a painting by Giuseppe Cali. Dragut (1485 – 1565) was an Ottoman Admiral and privateer, known as The Drawn Sword of Islam and as one of the finest generals of the time.With Helen Nicholson Professor of Medieval History at Cardiff UniversityDiarmaid MacCulloch Professor of the History of the Church at the University of OxfordandKate Fleet Director of the Skilliter Centre for Ottoman Studies and Fellow of Newnham College, CambridgeProducer: Simon Tillotson.

Melvyn Bragg and guests discuss the man who was Henry II's Chancellor and then Archbishop of Canterbury and who was murdered by knights in Canterbury Cathedral (depicted by Matthew Paris, above). Henry believed that Becket owed him loyalty as he had raised him to the highest offices, and that he should agree to Henry's courts having jurisdiction over 'criminous clerics'. They fell out when Becket agreed to this jurisdiction verbally but would not put his seal on the agreement, the Constitutions of Clarendon. The rift deepened when Henry's heir was crowned without Becket, who excommunicated the bishops who took part. Becket's tomb became one of the main destinations for pilgrims for the next 400 years, including those in Chaucer's Canterbury Tales where he was the 'blisful martir'. With Laura Ashe Associate Professor of English at Worcester College, University of OxfordMichael Staunton Associate Professor in History at University College DublinAndDanica Summerlin Lecturer in Medieval History at the University of SheffieldProducer: Simon Tillotson.