I've never been a materialist; I've never been somebody who believes in only what we can see and measure. I continue to be a student of religious philosophy, and I continue to take those ideas very seriously.

My understanding of religion and science is that they're both arrogant schools of thought, and whether they acknowledge it or not they continually broadcast the idea that they have the world figured out. And what they don't know, they have a theory for which is probably correct. It feels like that shrinks the world, rather than expands it.

If we're not compelled to gain a deeper understanding of good and evil, how can we make the world a better place? How can we find ourselves at the end of our lives and know that our lives were significant? Those things would be impossibilities.

For something to be completely evil is to be nothing. Satan has good attributes - intelligence, for instance - but they are corrupted. I cannot reconcile myself emotionally to alternative understandings of evil.

With 'The Forty Rules of Love,' I wanted to write a love story. But I wanted a love story with a spiritual dimension. For me, that took me to Rumi. And from Rumi, I went to Shams of Tabriz. That's how the story took shape.

When I was in Kansas City and having a tough time in my career, I decided to go to seminary to continue my spiritual growth.

The reason that Islamist militants can assert that jihad is necessary against the perceived enemies of Islam is that there is sufficient ammunition in the Quran to buttress their beliefs. The same could also, of course, be said for the Old Testament, which is full of scenes of violent death visited on the enemies of God.

The assurance of Heaven is never given to the person. And that's why at the core of the Christian faith is the grace of God. If there's one word I would grab from all of that, it's forgiveness - that you can be forgiven. I can be forgiven, and it is of the grace of God. But once you understand that, I think the ramifications are worldwide.