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There’s something lying on a massive table. It’s a huge picture. You move closer and see that the design is made up of individual pieces, like a jigsaw puzzle. But the pattern is unusual. It’s not an image you recognise, such as a Swiss mountain or a bouquet of tulips. As you focus on the details, you notice the pattern is constantly moving...

The stakes are high when it comes to homosexuality, promiscuity, alcoholism, violence, and the like. Previously seen as a result of environmental influence and moral choice, they have now become a genetical given.

Right from the first centuries, the scenario of the second coming of Jesus was interpreted spiritually-allegorically by some, and politically-ecclesiastically by others. As we have learned from the previous article of this series, even the main millenarian movement in antiquity (Montanism) led to an anti-apocalyptic reaction on the part of moderate Christianity. Is this rejection of apocalyptic millenarianism justified? What does Revelation actually...

If we were asked how many of the thousands of sermons we’ve listened to in a lifetime were truly memorable, the answers might not be too encouraging for those called to share Scripture. Equally challenging, however, remains the way we prepare to be good listeners of the Word.

"Once upon a time there was a man who lived in Scarcity. After many adventures and a long journey through Economic Science, he met the Affluent Society. They married and had lots of needs." (Jean Baudrillard)

Christopher Hitchens was not merely an atheist but, as he described himself, a militant antitheist. It was in his home, at his invitation, that the group known as “The Four Horsemen of New Atheism” first convened. Born in 1949 in postwar England, Hitchens was shaped by the politics and intellectual currents of the 1960s.

One in seven Christians is a victim of persecution worldwide and one in sixteen Christians dies every day for their faith, according to a report published by the Open Doors organization, revealing that Christian persecution has reached the highest level in the last three decades.

Recently, I went trekking in Nepal. Sometimes upon returning from a trip, I feel the pressure to return with exciting stories—the near-death experiences and anecdotes that leave people wide-eyed and laughing.

Regardless of what is said about the predictive nature of the words traditionally attributed to Malraux—"The 21st century will be religious or it will not be"—the truth is that almost two decades of this century have passed, and we don't really know where we are going.

We walk into a room full of people and from the first second, we draw a conclusion about how we will feel in their company. And often what we intuited happens. How is this possible?

She refused the comfort and tranquillity so desired and sought after today because she saw the needs of the simple people and she unwittingly sparked a revolution of love. She went down in history, not with any title of nobility, but simply as Mother Teresa.

One of the most overused metaphors for our human experience of life is that of the journey.

Traces of the ancient kingdom of Israel occasionally emerge from the dust of the Holy Land. These discoveries are immediately and inevitably followed by fierce controversies among archaeologists. As amateur spectators, Christians are eyewitnesses to these debates and, in one way or another, their faith is shaped by them.

When one wants to justify the harm one has done by saying that others have done the same or that this evil was only a reaction to the harm done by someone else, they commit the logical error of appealing to hypocrisy.

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?