In Our Time: Religion

Melvyn Bragg and guests discuss the doctrine of Karma as developed initially among Hindus, Jains and Buddhists in India from the first millennium BCE. Common to each is an idea, broadly, that you reap what you sow: how you act in this world has consequences either for your later life or your future lives, depending on your view of rebirth and transmigration. From this flow different ideas including those about free will, engagement with the world or disengagement, the nature of ethics and whether intention matters, and these ideas continue to develop today.With Monima Chadha Professor of Indian Philosophy and Tutorial Fellow at Lady Margaret Hall, University of OxfordJessica Frazier Lecturer in the Study of Religion at the University of Oxford and a Fellow of the Oxford Centre for Hindu StudiesAndKaren O’Brien-Kop Lecturer in Asian Religions at Kings College LondonProducer: Simon TillotsonIn Our Time is a BBC Studios Audio ProductionReading list:J. Bronkhorst, Karma (University of Hawaii Press, 2011)J. H. Davis (ed.), A Mirror is for Reflection: Understanding Buddhist Ethics (Oxford University Press, 2017), especially ‘Buddhism Without Reincarnation? Examining the Prospects of a “Naturalized” Buddhism’ by J. WesterhoffJ. Ganeri (ed.), Ethics and Epics: Philosophy, Culture, and Religion (Oxford University Press, 2002), especially ‘Karma and the Moral Order’ by B. K. MatilalY. Krishan, The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist and Jaina Traditions (Motilal Banarsidass Publishers Private Limited, 1997)N.K.G. Mendis (ed.), The Questions of King Milinda: An Abridgement of Milindapañha (Buddhist Publication Society, 1993)M. Siderits, How Things Are: An Introduction to Buddhist Metaphysics (Oxford University Press, 2022)M. Vargas and J. Dorris (eds.), The Oxford Handbook of Moral Psychology (Oxford Univesrity Press, 2022), especially ‘Karma, Moral Responsibility and Buddhist Ethics’ by B. FinniganJ. Zu, 'Collective Karma Cluster Concepts in Chinese Canonical Sources: A Note' (Journal of Global Buddhism, Vol.24: 2, 2023)

Melvyn Bragg and guests discuss the last pagan ruler of the Roman Empire. Fifty years after Constantine the Great converted to Christianity and introduced a policy of tolerating the faith across the empire, Julian (c.331 - 363 AD) aimed to promote paganism instead, branding Constantine the worst of all his predecessors. Julian was a philosopher-emperor in the mould of Marcus Aurelius and was noted in his lifetime for his letters and his satires, and it was his surprising success as a general in his youth in Gaul that had propelled him to power barely twenty years after a rival had slaughtered his family. Julian's pagan mission and his life were brought to a sudden end while on campaign against the Sasanian Empire in the east, but he left so much written evidence of his ideas that he remains one of the most intriguing of all the Roman emperors and a hero to the humanists of the Enlightenment. With James Corke-Webster Reader in Classics, History and Liberal Arts at King’s College, LondonLea Niccolai Assistant Professor in Classics at the University of Cambridge and Fellow and Director of Studies in Classics, Trinity College And Shaun Tougher Professor of Late Roman and Byzantine History at Cardiff UniversityProducer: Simon TillotsonReading list:Polymnia Athanassiadi, Julian: An Intellectual Biography (first published 1981; Routledge, 2014)Nicholas Baker-Brian and Shaun Tougher (eds.), Emperor and Author: The Writings of Julian the Apostate (Classical Press of Wales, 2012)Nicholas Baker-Brian and Shaun Tougher (eds.), The Sons of Constantine, AD 337-361: In the Shadows of Constantine and Julian, (Palgrave Macmillan, 2020)G.W. Bowersock, Julian the Apostate (first published 1978; Harvard University Press, 1997)Susanna Elm, Sons of Hellenism, Fathers of the Church: Emperor Julian, Gregory of Nazianzus, and the Vision of Rome (University of California Press, 2012)Ari Finkelstein, The Specter of the Jews: Emperor Julian and the Rhetoric of Ethnicity in Syrian Antioch (University of California Press, 2018)David Neal Greenwood, Julian and Christianity: Revisiting the Constantinian Revolution (Cornell University Press, 2021)Lea Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (Cambridge University Press, 2023)Stefan Rebenich and Hans-Ulrich Wiemer (eds), A Companion to Julian the Apostate (Brill, 2020)Rowland Smith, Julian’s Gods: Religion and Philosophy in the Thought and Action of Julian the Apostate (Routledge, 1995)H.C. Teitler, The Last Pagan Emperor: Julian the Apostate and the War against Christianity (Oxford University Press, 2017)Shaun Tougher, Julian the Apostate (Edinburgh University Press, 2007)W. C. Wright, The Works of Emperor Julian of Rome (Loeb, 1913-23)

Melvyn Bragg and guests discuss one of the most influential theologians of the twentieth century. Karl Barth (1886 - 1968) rejected the liberal theology of his time which, he argued, used the Bible and religion to help humans understand themselves rather than prepare them to open themselves to divine revelation. Barth's aim was to put God and especially Christ at the centre of Christianity. He was alarmed by what he saw as the dangers in a natural theology where God might be found in a rainbow or an opera by Wagner; for if you were open to finding God in German culture, you could also be open to accepting Hitler as God’s gift as many Germans did. Barth openly refused to accept Hitler's role in the Church in the 1930s on these theological grounds as well as moral, for which he was forced to leave Germany for his native Switzerland.WithStephen Plant Dean and Runcie Fellow at Trinity Hall, University of CambridgeChristiane Tietz Professor for Systematic Theology at the University of ZurichAnd Tom Greggs Marischal Professor of Divinity at the University of AberdeenProducer: Simon TillotsonReading list:Karl Barth, God Here and Now (Routledge, 2003)Karl Barth (trans. G. T. Thomson), Dogmatics in Outline (SCM Press, 1966)Eberhard Busch (trans. John Bowden), Karl Barth: His Life from Letters and Autobiographical Texts (Grand Rapids, 1994)George Hunsinger, How to Read Karl Barth: The Shape of His Theology (Oxford University Press, 1993)Joseph L. Mangina, Karl Barth: Theologian of Christian Witness (Routledge, 2004)Paul T. Nimmo, Karl Barth: A Guide for the Perplexed (Bloomsbury, 2013)Christiane Tietz, Karl Barth: A Life in Conflict (Oxford University Press, 2021)John Webster, Karl Barth: Outstanding Christian Thinkers (Continuum, 2004)

Melvyn Bragg and guests discuss the anchoress and mystic who, in the late fourteenth century, wrote about her visions of Christ suffering, in a work since known as Revelations of Divine Love. She is probably the first named woman writer in English, even if questions about her name and life remain open. Her account is an exploration of the meaning of her visions and is vivid and bold, both in its imagery and theology. From her confined cell in a Norwich parish church, in a land beset with plague, she dealt with the nature of sin and with the feminine side of God, and shared the message she received that God is love and, famously, that all shall be well and all manner of things shall be well.WithKatherine Lewis Professor of Medieval History at the University of HuddersfieldPhilip Sheldrake Professor of Christian Spirituality at the Oblate School of Theology, Texas and Senior Research Associate of the Von Hugel Institute, University of CambridgeAnd Laura Kalas Senior Lecturer in Medieval English Literature at Swansea UniversityProducer: Simon TillotsonReading list:John H. Arnold and Katherine Lewis (eds.), A Companion to the Book of Margery Kempe (D.S. Brewer, 2004)Ritamary Bradley, Julian’s Way: A Practical Commentary on Julian of Norwich (Harper Collins, 1992)E. Colledge and J. Walsh (eds.), Julian of Norwich: Showings (Classics of Western Spirituality series, Paulist Press, 1978)Liz Herbert McAvoy (ed.), A Companion to Julian of Norwich (D.S. Brewer, 2008) Liz Herbert McAvoy, Authority and the Female Body in the Writings of Julian of Norwich and Margery Kempe (D.S. Brewer, 2004)Grace Jantzen, Julian of Norwich: Mystic and Theologian (new edition, Paulist Press, 2010)Julian of Norwich (trans. Barry Windeatt), Revelations of Divine Love (Oxford World's Classics, 2015)Julian of Norwich (ed. Nicholas Watson and Jacqueline Jenkins), The Writings of Julian of Norwich: A Vision Showed to a Devout Woman and a Revelation of Love, (Brepols, 2006) Laura Kalas, Margery Kempe’s Spiritual Medicine: Suffering, Transformation and the Life-Course (D.S. Brewer, 2020)Laura Kalas and Laura Varnam (eds.), Encountering the Book of Margery Kempe (Manchester University Press, 2021)Laura Kalas and Roberta Magnani (eds.), Women in Christianity in the Medieval Age: 1000-1500 (Routledge, forthcoming 2024) Ken Leech and Benedicta Ward (ed.), Julian the Solitary (SLG, 1998)Denise Nowakowski Baker and Sarah Salih (ed.), Julian of Norwich’s Legacy (Palgrave Macmillan, 2009)Joan M. Nuth, Wisdom’s Daughter: The Theology of Julian of Norwich (Crossroad Publishing, 1999) Philip Sheldrake, Julian of Norwich: “In God’s Sight”: Her Theology in Context (Wiley-Blackwell, 2019)E. Spearing (ed.), Julian of Norwich: Revelations of Divine Love (Penguin Books, 1998)Denys Turner, Julian of Norwich, Theologian (Yale University Press, 2011) Wolfgang Riehle, The Secret Within: Hermits, Recluses and Spiritual Outsiders in Medieval England (Cornell University Press, 2014) Caroline Walker Bynum, Jesus as Mother: Studies in the Spirituality of the High Middle Ages (University of California Press, 1982)Ann Warren, Anchorites and their Patrons in Medieval England (University of California Press, 1985)Hugh White (trans.), Ancrene Wisse: Guide for Anchoresses (Penguin Classics, 1993)

Melvyn Bragg and guests discuss the revelatory collection of Biblical texts, legal documents, community rules and literary writings. In 1946 a Bedouin shepherd boy was looking for a goat he’d lost in the hills above the Dead Sea. He threw a rock into a cave and heard a hollow sound. He’d hit a ceramic jar containing an ancient manuscript. This was the first of the Dead Sea Scrolls, a collection of about a thousand texts dating from around 250 BC to AD 68. It is the most substantial first hand evidence we have for the beliefs and practices of Judaism in and around the lifetime of Jesus. The Dead Sea Scrolls have transformed our understanding of how the texts that make up the Hebrew Bible were edited and collected. They also offer a tantalising window onto the world from which Christianity eventually emerged. With Sarah Pearce Ian Karten Professor of Jewish Studies and Head of the School of Humanities at the University of SouthamptonCharlotte Hempel Professor of Hebrew Bible and Second Temple Judaism at the University of Birmingham and George Brooke Rylands Professor Emeritus of Biblical Criticism and Exegesis at the University of ManchesterProducer Luke Mulhall

Melvyn Bragg and guests discuss the Ramayana, the ancient Hindu epic which is regarded as one of the greatest works of world literature. Its importance in Indian culture has been compared to that of the Iliad and Odyssey in the West, and it’s still seen as a sacred text by Hindus today. Written in Sanskrit, it tells the story of the legendary prince and princess Rama and Sita, and the many challenges, misfortunes and choices that they face. About 24,000 verses long, the Ramayana is also one of the longest ancient epics. It’s a text that’s been hugely influential and it continues to be popular in India and elsewhere in Asia. With Jessica Frazier Lecturer in the Study of Religion at the University of Oxford and a Fellow of the Oxford Centre for Hindu StudiesChakravarthi Ram-Prasad Distinguished Professor of Comparative Religion and Philosophy at Lancaster Universityand Naomi Appleton Senior Lecturer in Asian Religions at the University of EdinburghThe image above shows Rama, Sita, Hanuman, Lakshmana and devotees, from the Shree Jalaram Prarthana Mandal, Leicester. Producer Luke Mulhall

Melvyn Bragg and guests discuss Donne (1573-1631), known now as one of England’s finest poets of love and notable in his own time as an astonishing preacher. He was born a Catholic in a Protestant country and, when he married Anne More without her father's knowledge, Donne lost his job in the government circle and fell into a poverty that only ended once he became a priest in the Church of England. As Dean of St Paul’s Cathedral, his sermons were celebrated, perhaps none more than his final one in 1631 when he was plainly in his dying days, as if preaching at his own funeral.The image above is from a miniature in the Royal Collection and was painted in 1616 by Isaac Oliver (1565-1617)With Mary Ann Lund Associate Professor in Renaissance English Literature at the University of LeicesterSue Wiseman Professor of Seventeenth Century Literature at Birkbeck, University of LondonAnd Hugh Adlington Professor of English Literature at the University of Birmingham

Melvyn Bragg and guests discuss the largest and arguably the most astonishing religious structure on Earth, built for Suryavarman II in the 12th Century in modern-day Cambodia. It is said to have more stone in it than the Great Pyramid of Giza, and much of the surface is intricately carved and remarkably well preserved. For the last 900 years Angkor Wat has been a centre of religion, whether Hinduism, Buddhism or Animism or a combination of those, and a source of wonder to Cambodians and visitors from around the world.WithPiphal Heng Postdoctoral scholar at the Cotsen Institute and the Programme for Early Modern Southeast Asia at UCLAAshley Thompson Hiram W Woodward Chair of Southeast Asian Art at SOAS University of LondonAndSimon Warrack A stone conservator who has worked extensively at Angkor WatProducer: Simon Tillotson

Melvyn Bragg and guests discuss the Czech educator Jan Amos Komenský (1592-1670) known throughout Europe in his lifetime under the Latin version of his name, Comenius. A Protestant and member of the Unity of Brethren, he lived much of his life in exile, expelled from his homeland under the Catholic Counter-Reformation, and he wanted to address the deep antagonisms underlying the wars that were devastating Europe especially The Thirty Years War (1618-1648). A major part of his plan was Universal Education, in which everyone could learn about everything, and better understand each other and so tolerate their religious differences and live side by side. His ideas were to have a lasting influence on education, even though the peace that followed the Thirty Years War only entrenched the changes in his homeland that made his life there impossible.The image above is from a portrait of Comenius by Jürgen Ovens, 1650 - 1670, painted while he was living in Amsterdam and held in the RikjsmuseumWithVladimir Urbanek Senior Researcher in the Department of Comenius Studies and Early Modern Intellectual History at the Institute of Philosophy of the Czech Academy of SciencesSuzanna Ivanic Lecturer in Early Modern European History at the University of KentAndHoward Hotson Professor of Early Modern Intellectual History at the University of Oxford and Fellow of St Anne’s CollegeProducer: Simon Tillotson

Melvyn Bragg and guests discuss the accounts by Eusebius of Caesarea (c260-339 AD) and others of the killings of Christians in the first three centuries after the crucifixion of Jesus. Eusebius was writing in a time of peace, after The Great Persecution that had started with Emperor Diocletian in 303 AD and lasted around eight years. Many died under Diocletian, and their names are not preserved, but those whose deaths are told by Eusebius became especially celebrated and their stories became influential. Through his writings, Eusebius shaped perceptions of what it meant to be a martyr in those years, and what it meant to be a Christian.The image above is of The Martyrdom of Saint Blandina (1886) at the Church of Saint-Blandine de Lyon, FranceWith:Candida Moss Edward Cadbury Professor of Theology at the University of BirminghamKate Cooper Professor of History at Royal Holloway, University of LondonAndJames Corke-Webster Senior Lecturer in Classics, History and Liberal Arts at King’s College LondonProducer: Simon Tillotson

Melvyn Bragg and guests discuss the astonishing work of Michelangelo (1477-1564) in this great chapel in the Vatican, firstly the ceiling with images from Genesis (of which the image above is a detail) and later The Last Judgement on the altar wall. For the Papacy, Michelangelo's achievement was a bold affirmation of the spiritual and political status of the Vatican, of Rome and of the Catholic Church. For the artist himself, already famous as the sculptor of David in Florence, it was a test of his skill and stamina, and of the potential for art to amaze which he realised in his astonishing mastery of the human form.WithCatherine Fletcher Professor of History at Manchester Metropolitan UniversitySarah Vowles The Smirnov Family Curator of Italian and French Prints and Drawings at the British MuseumAndMatthias Wivel The Aud Jebsen Curator of Sixteenth-Century Italian Paintings at the National GalleryProducer: Simon Tillotson

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Melvyn Bragg and guests discuss the form of Christianity adopted by Ostrogoths in the 4th century AD, which they learned from Roman missionaries and from their own contact with the imperial court at Constantinople. This form spread to the Vandals and the Visigoths, who took it into Roman Spain and North Africa, and the Ostrogoths brought it deeper into Italy after the fall of the western Roman empire. Meanwhile, with the Roman empire in the east now firmly committed to the Nicene Creed not the Arian, the Goths and Vandals faced conflict or conversion, as Arianism moved from an orthodox view to being a heresy that would keep followers from heaven and delay the Second Coming for all.The image above is the ceiling mosaic of the Arian Baptistry in Ravenna, commissioned by Theodoric, ruler of the Ostrogothic Kingdom of Italy, around the end of the 5th centuryWithJudith Herrin Professor of Late Antique and Byzantine Studies, Emeritus, at King's College LondonRobin Whelan Lecturer in Mediterranean History at the University of LiverpoolAndMartin Palmer Visiting Professor in Religion, History and Nature at the University of WinchesterProducer: Simon Tillotson

Melvyn Bragg and guests discuss the idea and experience of Christian pilgrimage in Europe from the 12th to the 15th centuries, which figured so strongly in the imagination of the age. For those able and willing to travel, there were countless destinations from Jerusalem, Rome and Santiago de Compostela to the smaller local shrines associated with miracles and relics of the saints. Meanwhile, for those unable or not allowed to travel there were journeys of the mind, inspired by guidebooks that would tell the faithful how many steps they could take around their homes to replicate the walk to the main destinations in Rome and the Holy Land, passing paintings of the places on their route. The image above is of a badge of St Thomas of Canterbury, worn by pilgrims who had journeyed to his shrine.WithMiri Rubin Professor of Medieval and Early Modern History at Queen Mary, University of LondonKathryn Rudy Professor of Art History at the University of St AndrewsAndAnthony Bale Professor of Medieval Studies and Dean of the School of Arts at Birkbeck, University of LondonProducer: Simon Tillotson

Melvyn Bragg and guests discuss the Northumbrian man who, for 500 years, was the pre-eminent English saint, to be matched only by Thomas Becket after his martyrdom in 1170. Now at Durham, Cuthbert was buried first on Lindisfarne in 687AD, where monks shared vivid stories of his sanctifying miracles, his healing, and his power over nature, and his final tomb became a major site of pilgrimage. In his lifetime he was both hermit and kingmaker, bishop and travelling priest, and the many accounts we have of him, including two by Bede, tell us much of the values of those who venerated him so soon after his death.The image above is from a stained glass window in the south aisle of the nave in Durham Cathedral: 'St Cuthbert praying before his cell in the Farne Island'With Jane Hawkes Professor of Medieval Art History at the University of YorkSarah Foot The Regius Professor of Ecclesiastical History at the University of Oxford and Canon of Christ Church CathedralAnd John Hines Professor of Archaeology at Cardiff UniversityProducer: Simon Tillotson

Melvyn Bragg and guests discuss John Wesley (1703 - 1791) and the movement he was to lead and inspire. As a student, he was mocked for approaching religion too methodically and this jibe gave a name to the movement: Methodism. Wesley took his ideas out across Britain wherever there was an appetite for Christian revival, preaching in the open, especially the new industrial areas. Others spread Methodism too, such as George Whitefield, and the sheer energy of the movement led to splits within it, but it soon became a major force. With Stephen Plant Dean and Runcie Fellow at Trinity Hall at the University of CambridgeEryn White Reader in Early Modern History at Aberystwyth UniversityAnd William Gibson Professor of Ecclesiastical History at Oxford Brookes University and Director of the Oxford Centre for Methodism and Church HistoryProduced by Simon Tillotson and Julia Johnson

Melvyn Bragg and guests discuss the idea that God created the universe and then left it for humans to understand by reason not revelation. Edward Herbert, 1583-1648 (pictured above) held that there were five religious truths: belief in a Supreme Being, the need to worship him, the pursuit of a virtuous life as the best form of worship, repentance, and reward or punishment after death. Others developed these ideas in different ways, yet their opponents in England's established Church collected them under the label of Deists, called Herbert the Father of Deism and attacked them as a movement, and Deist books were burned. Over time, reason and revelation found a new balance in the Church in England, while Voltaire and Thomas Paine explored the ideas further, leading to their re-emergence in the French and American Revolutions.With Richard Serjeantson Fellow and Lecturer in History at Trinity College, CambridgeKatie East Lecturer in History at Newcastle UniversityAnd Thomas Ahnert Professor of Intellectual History at the University of EdinburghProducer: Simon Tillotson

Melvyn Bragg and guests discuss the bonds that Scottish Presbyterians made between themselves and their monarchs in the 16th and 17th Centuries, to maintain their form of worship. These covenants bound James VI of Scotland to support Presbyterians yet when he became James I he was also expected to support episcopacy. That tension came to a head under Charles I who found himself on the losing side of a war with the Covenanters, who later supported Parliament before backing the future Charles II after he had pledged to support them. Once in power, Charles II failed to deliver the religious settlement the Covenanters wanted, and set about repressing them violently. Those who refused to renounce the covenants were persecuted in what became known as The Killing Times, as reflected in the image above.With Roger Mason Professor of Scottish History at the University of St AndrewsLaura Stewart Professor of Early Modern British History at the University of YorkAndScott Spurlock Professor of Scottish and Early Modern Christianities at the University of GlasgowProducer: Simon Tillotson

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