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While the historic churches remained at least disinterested in millenarianism, the Apocalypse, and the Parousia—that is to say, when they were not hostile to them—Protestant pluralism allowed for both reluctance[1] and increasingly significant preoccupations with the research and publication of the themes regarding the end of the world.

When we try to understand our fellow human beings, to grasp their thinking, the reasons behind their decisions, and the purpose of their actions, a familiar adage from popular wisdom comes to mind: “Put yourself in their shoes.”

When the Scottish reformer John Knox, Calvin’s disciple, wrote in 1560 in favour of the death penalty for heretics, he was attacking Sebastian Castellio in particular. John Knox did not know then that he was attacking the father of the idea of ​​religious freedom in Christianity.

An urban legend claims that the Church vehemently opposed the dissection of corpses through medieval decrees of prohibition or limitation of this practice.

I remember a question I was asked a long time ago that puzzled me more than other really difficult ones. I had to describe a happy day and, rummaging through my bag of happy, interesting or downright glorious days, it wasn't very clear to me what criteria I should use to choose one.

The whirlwind of activities and deadlines that adult life throws at us often makes us resistant to closeness. We abandon old friends and neglect building new relationships until inevitably, the day comes when we start feeling pressed against the self-erected walls of loneliness.

The idea of the end of the world refers to the end of the social order and humanity; the end of the planet as we know it. But according to the Bible, these will not all come at once.

Beginning with media commentary on Dr Ben Carson's religion and views, and scholars' criteria for the identity of the Antichrist, our study has analysed in two previous articles the scandalous possibility that the apocalyptic Antichrist is the papacy itself, the axis of historical Christianity.

Recently, I became a dad for the first time (that is, if you don’t count my miniature schnauzer, Banjo). Ever since my daughter was born, I’ve had a single thought going through my head: how do I ensure I don’t screw up my child?

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.

It’s revealing that in our increasingly secular culture, people still have a hunger for the magical—the transcendent. Consider the top-grossing movies of 2018, for example. According to the-numbers.com, six of the top 10 were superhero movies, flying, fighting, and blasting their way off the screen and through our wallets. Like the ancient gods of Greek mythology, these superheroes struggle with doubt, jealousy and...

I stand in the same spot where it happened 26 years ago. There’s an eerie quietness in the air; even the birds are silent. On the ground lies a small bouquet of withered flowers. The sharp Tasmanian sun pierces through the trees, partially illuminating the grounds of what once was the bustling Broad Arrow café in Port Arthur, south of Hobart.

Many years ago, while I was still in high school, our Romanian language and literature teacher assigned us the task of writing a framed story, complete with characters and a plot of our choosing.

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.

This article addresses the two often conflicting aspects of the parousia: its imminence and its delay.