Analysis

As Christians we are interested in a perpetual spiritual, moral, general human perfecting. But can we really succeed without perfecting our way of thinking, our capacity to understand, and thus without increasing our intellectual capital?

I clearly remember the days following the Revolution of 1989 in Romania. Whoever you met would speak about freedom: “Now we can say what we think out loud. We no longer have to whisper. We are free!”

Many times we don’t have the patience to wait for an answer to our prayers, and other times we don’t even know when we've received it. For the ten Boom family, the answer to some prayers came 100 years later.

Even if half of us refer to creativity as a rare trait that only the other half has, in reality, creativity is much like a muscle: the more we use it, the more creative we become.

Contemplating a God who forgives any sin, no matter how monstrous, can be a stumbling block to those who believe there must be some reasonable limits to forgiveness. But it is also a reason for hope for those who might otherwise feel too sinful to seek Him.

Nearly four millennia after the stone ratification of the law on weekly rest, the Universal Declaration of Human Rights (1948) reiterates the right of every person to rest and leisure.[1]

Every experience we live teaches us something about the world and God. These lessons are always perfectible. From the pain of other people, however, we learn the wrong lessons so easily.

Although a small minority deny the existence of COVID-19 (claiming that it is a malicious conspiracy), most people are interested in what they can do to be as prepared as possible for a potential encounter with the dreaded virus.

In A History of Young People in the West, Giovanni Levi and Jean-Claude Schmitt posit that, in the West, adolescence is first and foremost a social-cultural construction, and therefore a cultural product. They considered it at most subsidiarily as a stage in the physiological process of growing up.

Daniel chapter 9 contains what many consider to be the most sublime prophecy of the Old Testament—a prophecy of the Messiah, Jesus Christ. Amazingly, not only did this prophecy reveal the purpose of His incarnation as a child, but it also specified when His ministry would begin and when He would die.

If shame were personified, its main characteristic would be its ability to creep into the darkest depths, avoiding any trace of light and any discussion of itself.

Some psychologists fear that religion erodes self-esteem. Some believers fear that self-esteem endangers salvation. Who is right?

Thousands of street names changed because they referred to Christian saints, Catholic priests forced to marry, Jesus Christ described as a revolutionary—these are some of the stupefying details of the French Revolution.

As a teenager, I remember pasting a quote from Blaise Pascal on the wall of my room. It was a thought I resonated with, not without some arrogance: "All of humanity's problems stem from man's inability to sit quietly in a room alone."

We often do it without even thinking. Labelling our children as shy, cheeky, fussy or even smart. In the right context, calling our children these things is innocent enough. It even helps explain certain types of behaviour.