Thought for the Day

By BBC Radio 4Religion & Spirituality

Favorites
42
Followers
Typical duration
3 min
per episode

Based on Podcast App listening data

Thought for the Day episodes

June 13 Rev Roy Jenkins
13 JUNE 26
4 min
June 12 Mark Vernon
A friend relates the stresses of getting up in the morning. Her child has stubbed a toe but is it broken, poor kid? Simultaneously, the radio on, there is news of bombs again in the Middle East. And then, another worry: the erratic weather and what that might mean for a shifting climate. On top of that again, a background of disturbed domestic politics. Where is that leading? A hotch-potch of anxieties mount up.
My friend and I talked about how to handle these confused concerns, some smaller, some massive; some nearer, some afar. They crash in on us. Little wonder that some people become politically frazzled or mentally fatigued – or over-stimulated or drop out altogether.
The wisdom traditions offer advice on how to deal with such turbulence. A label often given to this advice is non-attachment. The idea is not to not care. But rather to learn a skilfulness in how you care.
Jesus was one figure who taught as much, captured in sayings such as: “Give no thought for the morrow.” To be preoccupied with what might happen, or how things might go, is paralysing. And freezing in the present moment, or conversely over-reacting, is a disaster because the present moment is the only one to which you can respond well.
The advice continues with caring for the soul, or how we are in the world, which effects how we act in the world. Or to put it another way: tend to the jostling facets of ourselves, what might be called our temperamental inner community. That internal unrest shapes our interactions with the wider community that exists around and about us. How we are inside will much effect how we are in the outside world.
Cultivating a non-attached attention also opens up awareness of something spiritual. Staying with what is present is an admission that there are many things that we cannot control and, crucially, that we will let them be. This is not a failure but the gaining of a wider perspective. And then, it is possible to see that the modest good we can do is part of a wider good, which can be called God.
There is a mental cost to feeling trapped in myriad troubles, but there is a spiritual liberty to find. Care with our attention brings that freedom – which is what I found with my friend.
Her child with the stubbed toe was OK. The wider world certainly knows suffering, but there is also a goodness in the world that we can find and amplify.
4 min
June 11 Dr Paula Gooder
Good morning.
For followers of football, this is an important day. The FIFA men’s World Cup begins, and all around the world, fans are preparing themselves to cheer on their favourite team. Although the real stars of the competition are the talented players and their coaches, we should not underestimate the importance of supporters.
Numerous pieces of research have shown that the presence of fans does have a positive impact on how well a team plays. So much so, in fact, that they’re often called the twelfth player. This became particularly clear during covid when football matches were played without anyone else present. When this happened, the home team advantage melted away. Without a crowd in the stands to cheer them on, the footballers struggled to play their best. The sudden lack of the presence of supporters at games highlighted that fans really do make a difference to how teams play.
Today, churches around the world celebrate the feast of St Barnabas. Born in Cyprus, he was originally called Joseph but was renamed Barnabas by the earliest Christians, a name which means ‘son of encouragement’. Stories in the Acts of the Apostles show that Barnabas dedicated his life to encouraging others. He was generous and supportive, brave and compassionate, so much so, in fact, that he is the patron saint of encouragement.
This doesn’t mean that Barnabas spent his life simply being nice to people. He was courageous. When the apostle Paul first converted, many other Christians were frightened of him and Barnabas stood up for him; but when Paul later fell out with John Mark, for abandoning his missionary journey and returning to Jerusalem, Barnabas supported John Mark against the more powerful Paul. An encourager stands up for you when you need it most.
Everyone needs encouragement. We all need people on our side, cheering us on and giving us hope, confidence and the strength to continue. The people who have been most important my life are not the ones who have, entirely correctly, pointed out the many things I’ve done wrong, but the ones who have given me the vision of who I could be and the things I could do. We need people to believe in us; it is what enables us to do our best.
Over the next five weeks, whether you are a football fan or not, perhaps you can take a moment to pause and give thanks for the people who have been your biggest fans in life, and to remember that no matter what form it takes, encouragement really does make a difference.
4 min
June 10 Michael Hurley
Good morning. What would you do if you came across a man in a park, sitting in front of a typewriter, offering to write a poem with you? I would avoid eye contact and walk away as quickly as possible. After all, the offer might just be a ruse to rob me, or worse. And even if its genuine, I suspect the outcome of our poetic collaboration would be cringingly bad.
But there is such a man in the park, and I have, on reflection, come to think he’s doing a good thing. Patrick Kruse, a Master’s student in Belfast, has set himself up in the city’s botanic gardens, encouraging passersby to write poems – every day for the next year. Perfect strangers report being charmed and moved by the experience.
AI offers something similar, of course. Feed it key words and it can spit out verses in any style you like. So, what’s the difference? Most discussions about AI focus on its supposed capabilities. But another approach would be to ask what it means for us humans when we give up certain of our own capabilities so that AI can perform them instead.
Pope Leo XIV recently published an encyclical warning against creating a technological “Tower of Babel”. He emphasized that human dignity does not derive from productivity, that no machine can replace “the grandeur of humanity” revealed in the human heart. It’s very well said. Yet there is, it seems to me, much more that still needs to said; in particular, on how AI is changing the way human beings relate to language.
One of the greatest minds and prose stylists of the 19th century, Cardinal (now Saint) John Henry Newman described writing as a “thinking out into language”. Writing is not, he believed, simply a matter of expressing thoughts that are already in our heads. The act of writing is itself a form of thinking. As humans, we don’t passively transcribe ideas into words on the page; we actively test, explore, refine, reimagine our ideas as we go. Writing is in that sense a unique and powerful tool not simply for communication, but for reasoning.
Having machines write for us may be quicker, easier, slicker. But by outsourcing our struggles to find the right words, we also outsource the essential human struggle known as thinking.
The new bard of Belfast’s botanic gardens may not be producing high poetry, but his eccentric efforts are surely welcome in an age obsessed with efficiency and outcomes. It’s good to be reminded that all of us have something worthwhile to say, including things we cannot fully know until we set our minds to dance with language.
4 min
June 09 Rabbi Charley Baginsky
09 JUNE 26
4 min
June 08 The Right Reverend Dr David Walker
08 JUNE 26
3 min
June 06 Shaykh Ibrahim Mogra
06 JUNE 26
4 min
June 05 Rev Dr Sam Wells
Good morning. Economists, climate scientists and delegates are gathered in Paris to address what’s called the polycrisis: climate breakdown, political extremism and rising social tension. They’re considering taxes on billionaires, reductions in working hours, a change in diets and transfering investment from industry to education and health.
Right now, attention is focusing on tech bros. Some believe a few geniuses will invent our way out of our multiple crises, and are entitled to the rewards. Others maintain only a flattening of wealth across our whole society will make life sustainable beyond this generation.
It seems like a face-off between liberty and equality. What’s seldom recognised is that these are originally theological notions. Liberty says we’re fundamentally solitary creatures. Our well-being is for ourselves to determine; sin is a personal failure: repentance is a chance for individual renewal. It’s an imposition for the state to inhibit that.
By contrast equality says we’re fundamentally collective beings. Our situation in life is profoundly shaped by the social, economic and psychological conditions around us; sin is about structural and systemic forces beyond our individual ability to withstand: by combining with one another we find power to address them. The state rightly steps in to assist and protect when we’re struggling, and to catalyse and redistribute to make society fairer.
There’s plenty of support for both positions in the Bible and theology. But another thing that’s often overlooked is how these rival perspectives shaped the most basic things about early Christianity. Women and slaves flocked to the first-century church because there they found dignity and security in the face of the predations of their masters. Early Christians shared material goods and supported the needy. These were significant practices of equality. But the church also called for individual conversion. It never forgot the centrality of personal relationships and discipline.
Most tangibly, it created a weekly event in which each person, based on their individual income and material affluence, brought their respective gift to a common table; whereupon a priest described the personal and social transformation made possible by Christ; after which everyone gathered ate and drank – but crucially, each received the same.
Over the centuries this came to be called the eucharist or the mass, and was ritualised into an elaborate ceremony. But originally it was a vivid social practice that harmonised a focus on the individual in their gifts as well as their need for repentance, with the collective ideal that all could flourish and none need be left behind.
To get through the polycrisis we’re going to need all the wisdom we can get. But sometimes that wisdom lies in the past, not just the future.
4 min
June 04 Dr Rachel Mann
04 JUNE 26
3 min
June 03 Canon Angela Tilby
Good morning. One of the clichés of the media industry is that the public have a ‘right to know’ especially when things go wrong. It’s often true. Think of the post office scandal or the recent investigations into some of our privatised water companies. It’s important for the public to know when rules are being broken and when there’s manifest injustice.
But the right to know must be balanced by prudence. On issues of security or defence, or when vital decisions are waiting, secrecy can be important. The whole point of a democratic system is that it’s for us to choose who we trust, who we allow to keep secrets on our behalf. And all this is fine of course, until it goes wrong.
In recent days many files relating to Peter Mandelson have been made public. We’ve learnt of indiscreet remarks between him and the then Work and Pensions Secretary, Pat McFadden. There are scathing comments about the Prime Minister and other leading politicians which were never meant to see the light of day, and come across now as disloyal. Reading them I can’t help but suspect part of this was simply letting off steam. Politicians have a right, as we all do, to trust that casual remarks sometimes made in frustration won’t go any further. But of course they sometimes do and in the days of smart phones this trust is coming to seem naïve. Perhaps these days we could reflect that Jesus’ prophecy: ‘What you have said in the dark will be heard in the light, and what you have whispered in an inner chamber will be proclaimed on the housetops’.
This is very challenging. Who hasn’t said something disparaging behind someone’s back and then interacted with them as if they’d never spoken? Hypocrisy is part of the human condition. And Jesus himself warns against it. ‘Let your yea be yea and your no be no’.
That leaves it up to us to make judgments about who we trust and why, who we can safely let off steam to and who it is better to avoid. The public’s right to know has to be balanced by common sense, because in the case of secrecy, context is all: another journalistic cliché of course. But it’s true. And perhaps we should extend our sympathy to those who carry the burden of secrecy on our behalf. Not everything is a plot. Not everything said in private actually matters that much, though its exposure can be deeply embarrassing.
Jesus told his disciples to be innocent as doves but I don’t think he was telling them to take everything at face value. In the same sentence he had advised them to be as wise as serpents.
3 min