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"And we know that in all things God works for the good of those who love Him" (Romans 8:28).

The question of human suffering concerns atheists and believers alike. For the former, the search for an answer drives them to the heights of despair. For the latter, suffering inevitably poses a dilemma: why is there so much suffering in the world if the God who created it is loving and omnipotent?

Although grief is a universal experience, we respond differently to its onslaught, so it's no wonder that words meant to comfort often add more suffering to an already heavy burden.

To nothing else is the name of God so often linked in our human discourse as to suffering and deliverance. This locus is a huge and complicated intersection of our existence.

Roberto Badenas is a Seventh-day Adventist who specialises in Bible studies and is a New Testament teacher, with a theological leadership career that reflects his concern for people.

The greatest Teacher I have ever known is Jesus Christ, and one of His most profound teachings is 'Love your enemies'.

Your friend, who is suffering from depression, needs you. What should you tell them in such moments, and what should you not? No matter how well-intended they are, your words can become emotional weapons, whether you like it or not.

I have always imagined that well-being, bright prospects, good health and a clear purpose in life tend not to inspire questions about the meaning of life very often.

When confronted with someone else’s strong emotions—intense joy or heartbreaking pain—we often do not know how to react. In the case of joy, the other person usually doesn't mind, because his feelings console him. But in the case of pain, things are completely different. Misunderstood suffering can make the sufferer isolate himself from the very people who could help him. So, how can we really help someone who is suffering?

It’s strange how popular the saying What doesn’t kill you, makes you stronger is, when it’s obvious that it is not what hits you that makes you stronger, but the way you take the hit.

One reason, if not the reason why the story of humanity's first wrong choice, the original failure, is vehemently denounced is the brutality with which this event—a seemingly trivial "dietary" decision that turned out to be the most costly ever made by a human being—reminds us more powerfully than any other story how painful the consequences of our mistakes can be. We do not take kindly to stories that moralise about the inescapable consequences of our mistakes.

Over the last 25 years, the relationship between theology and natural disasters has undergone intense scrutiny, with its consequences becoming increasingly apparent as disasters have remained a key public interest.

"The fire and wood are here, but where is the lamb for the burnt offering?" (Genesis 22:7).

“And taking your life as a whole, with all your innumerable choices, you are slowly turning this control thing either into a heavenly creature or into a hellish one,” wrote C.S. Lewis—simply through the decisions you make. If the choices we face truly carry such eternal weight, how can a Christian ensure they are making the right ones?

Although the concept of human dignity may appear relatively recent from a historical perspective, the notion of human worth has a long history, as evidenced by accounts in the Book of Genesis, Cicero, and Kant, among others.