Ștefăniță Poenariu

To what extent is ecumenism included in God's concerns? Does God's agenda include this objective?

The dialectical spirit of ecumenism gives rise, among other things, to a question whose full answer is still awaited: How is it that the critical spirit and rationalism of Enlightenment origin, combined with making the Bible available to ordinary people, has led to so many schisms?

The troubled centuries that followed the Great Schism of 1054 and the corresponding climate inside the Christian church gradually gave way to profound shifts in the thinking and spirituality of Europeans.

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?

No matter how much we avoid it, the day will come when our parents will not be able to get by without us, just as we would not have been able to grow up without them.

In The Legacy of John Calvin, David W. Hall divides leaders into two categories. Some predict the future, and others change it. Calvin, Hall said, is in the second category.

One of today's dilemmas disputes, dialectically, the complex reality of the Bible and the secular way of looking at the "terror of history": Is God a source of morality superior to humanism, or not?

Motivation is more than simply having the desire to wake up each morning with enthusiasm and a zest for life.

British physicist and author Paul Davies predicts a future in which the need for spiritual guidance will be stronger than ever, but, at the same time, believes that “any religion that refuses to embrace scientific discovery is unlikely to survive to the 22nd century”.

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]

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.

Without ever looking for doubt I often welcomed it with interest and gratitude. I did not run away from it, nor did I treat it with indifference. I rather sought to tone it down.

This article is the third and last in the "Parenting School" series. The first two parts were published in the May and June 2020 issues of Semnele Timpului, the Romanian version of the ST Network.

The transition of a child's education from the family to the institutional sphere tends to influence society's perception of the factors responsible for children's education. For many parents, the idea that kindergarten, school, and church are primarily responsible for the education of their children is increasingly common.

If, biologically, a person becomes a parent when their child is born—or, civilly, when they adopt a child—from a practical and even moral point of view, a person only becomes a parent when they master a series of crucial skills.