Analysis

For anyone who has spent any time in a church context or has encountered some form of Christianity, the significance of the story of Jesus is often assumed and then summarised in the single best-known Bible verse: “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but...

Over the past few years, several major media outlets have been talking about the increased longevity of Adventists compared to the populations they live among (CNN,  BBC, DW, NBC, CBS, ABC, CBN, National Geographic, Time, Los Angeles Times,  Huffington Post, The Atlantic, etc.).

In some African communities, during the harsh dry season when food becomes scarce and mothers can no longer feed all their children, a tragic custom persists: some children are left in open-air enclosures to die of starvation.

Big tech companies are slowly gaining more control over our lives, leading some to call them “Digital Lords”. But how do they stack up against the actual Lord?

The metaphor of the church as a hospital is so popular in the neo-Protestant milieu that it seems to highlight the hypocrisy of those attending church services even more. That’s what I used to believe until one day when I witnessed the opposite with my very own eyes.

How a small group of faithful Christians instigated the end of Soviet-controlled East Germany.

Since Hans Selye introduced the concept of stress into the language of science almost seven decades ago, it has now become firmly rooted in our vocabulary and permeates all levels of everyday life. One common cause of stress, though unevenly distributed among us mortals, weaves enough threads into its intricate fabric that it cannot be entirely avoided: the relationship with time.

Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3).

Well, yes, we are, according to Rutger Bregman, author of Human Kind. Early in his book he introduces us to Tom Postmes, professor of social psychology at the University of Groningen who, every year, asks students the same question. “Imagine an aeroplane makes an emergency landing and breaks into three parts. As the cabin fills with smoke, everybody inside realises: We’ve got to...

The first time he saw a living human brain, neurosurgeon Sanjay Gupta says it became “a powerful and life-changing experience."

Those familiar with the Bible know the story of the Good Samaritan, who helped a Jewish man who had been robbed by giving him first aid and paying for his recovery.

I have always liked to participate in public worship and to practice some of the spiritual disciplines. I did not experience a stormy conversion. God revealed himself to me, instead, like “a gentle whisper” (1 Kings 19:12).

Science and faith, as important tools in the knowledge process, are often perceived to be in a tense relationship with each other, because of the fundamentally different worldviews that characterize them. The implications for life’s big questions are obvious—and sufficient to rob someone of the comfort of indifference towards such high-stakes conclusions.

For Carl Sagan, renowned astronomer and militant atheist, God's place in the universe was certain: "The cosmos is all that is, or ever was, or ever will be." For Richard Dawkins, exponent of the "new wave" of atheism, true science is necessarily atheistic and materialistic. This paradigm dominates the scientific world today.

Whenever we acknowledge that our prayers have become a boring exercise rather than a real conversation with a real person, it’s time to explore creative, tried and tested methods to rebuild a meaningful, enthusiastic and transforming prayer life.