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It could be a perfunctory ritual, passed down through generations; a mechanically recited poem. But equally, the mealtime prayer can be a genuine spiritual exercise.

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.

Growing old is inevitable, but experiencing a significant cognitive decline isn’t. An encouraging piece of news uncovered by several studies that focus on people in their old age suggests that changing one’s lifestyle could increase the chances of having a sharp mind up until the age of 100.

I still remember it like it was yesterday: the brightness of the sun on my skin, the chill of the water, the crowds of cheering people. We had gathered that Saturday afternoon on the shores of Lake Jindabyne, a half-hour drive from Mount Kosciuszko, Australia’s tallest mountain.

In the face of the hundreds of Christian confessions that exist today, the ecumenical efforts of the last decades have invariably raised some complementary and equally legitimate questions: Is Jesus' desire "that all of them may be one" (John 17:21) possible?

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.

The scenario in which God is a judge and His creatures are subject to His judgment culminates, in the Bible, with a happy ending for all lovers of righteousness. But what would be the end of a situation in which God is the accused in a trial instituted by His creatures? Whose ending would be happy?

I’ll never be able to separate the memories of childhood from that of books. They intertwine like colours in fabrics, in a jumble of real and fantastical, bitter and sweet, joy and guilt.

As soon as the tourists leave the land of the silent agony of Gethsemane, their lives return to normal, and the garden where the Son of God sobbed in indescribable pain, misunderstood and unsupported even by His closest disciples, sinks back into oblivion.

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.

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.

Founded on the separation of political and religious authority and shaped by the presumed liberating power of reason, contemporary society is driven by faith in progress as a substitute for faith in God. At the heart of this secularized world, a pressing question emerges: what role does the Church still play today?

In 2004, Frank Warren, an American businessman, had "a crazy idea," as he himself describes it. He printed 3,000 postcards, wrote his address on them and a series of instructions, then left space on the back for the sender to write secrets they had never shared with anyone before.

How do we recognise violations of dignity and their impact on daily life?

"Yet man is born to trouble as surely as sparks fly upwards" (Job 5:7).