What she's used to is being able to speak on in aspirational terms on like in many different forums and to make people feel as though she is hearing them in some deeply personal way. But then when you go a little bit

farther, what you realize is that she always only has the same answer to every problem that people bring her.

She is very good at making it feel like she is listening to people, but if you listen to the answers that she gives, they're always the same and that is characteristic of this kind of like ideological capture that has formed the last 45 years of her life with this book.

Like she really has one kind of mechanism

for dealing with the world.

And that is, you know, the lessons of a course and miracles teach forgive. the the self-project and making sure that all conflict and all sort of, you know,

division in your own mind is resolved before anything can go forward.

And that really doesn't give us anything like a social gospel, which is what we would see, you know, in the Catholic Workers Party of the 1930s or in black churches as they work with civil rights.

There's nothing about a course of miracles that provides

organizational sort of substance or like class solidarity or a feeling that what you really should do with your life is work for other people.

It's really about, you know, meditating upon your own sort of divine connection to God. And, you know, is that harmful? Well, if we pretend

that it's a social gospel, if we pretend that it is giving her a kind of moral authority to talk about how the world's problems are going to be solved,

then I think we're not really hearing the whole message and I think that, you know, there are really other proponents

of, you know, these social gospel messages that we can listen to instead.