Religion

"Is it not too sadly true that we can recollect anything but Christ, and forget nothing so easy as Him whom we ought to remember?"—Charles Spurgeon

Between 2008 and 2021, 379 people died in selfie-related accidents. Made habitual by consumerism and social media, this cult of self-promotion is part of a nefarious cycle of narcissistic stimulation and a powerful indicator of our longing for worth and, by extension, meaning.

Why Western thought—and your own beliefs—owe a debt to one German monk.

To understand the love of God, we are encouraged to look at the Cross. The unnatural position of the Son, nailed to a non-existent guilt, raises a storm of questions in the other children of God. The most disturbing of them, I think, would be: What kind of love is this?

After covering the historical evolution of the Christian teaching about the return of Jesus Christ in the first three articles, in the fourth article, which precedes the one that you’re reading now, I made a minimal review of some philosophical, political, religious, and esoteric currents that are important to understand the world in which the millenarian revivals of the 19th century emerged.

By the middle of the 17th century, German Protestantism had long ceased to be a burning torch. Accepted by the nobility and the populace, it had become an ecclesiastical, secular, and politicised institution like all the others. In the night of alienation, God brought from the ashes the light of a new dawn.

The mention of the city of Rio de Janeiro evokes images of the traditional carnival or the vast, exotic beaches such as Ipanema and Leblon. But most often we think of the huge monumental statue representing Christ the Redeemer (Cristo Redentor) with wide, open arms, looking down towards humanity from the top of Mount Corcovado (700m).

The way we pray in public reveals what our secret prayers are truly like. Beyond mere words, it is our attitude and motivation that give meaning and substance to prayer.

This question is asked by critics who want to point out the social, cultural and contextual nature of the Christian religion, and its relativism, presenting it as a product of society rather than of revelation.

Growing up on the sunny east coast of Australia meant summers at the beach. I was no surfer dude but the crash of waves and unmistakable squeak of hot sand was often a soundtrack in my adolescence. It’s easy to romanticise the white sand beaches and crystal blue hues of Australia’s coastal waters but now, particularly as a parent, I am aware of the danger...

What do you imagine heaven will be like? American science-fiction writer Isaac Asimov famously said, “For whatever the tortures of hell, I think the boredom of heaven would be even worse.” Although I love Jesus, I think I am a bit afraid of getting bored there too. There’s a prevailing picture of heaven as being some sort of suspended animation, which may play into this.

In this second article in a series of three, we continue our analysis of three major anti-Sabbatarian arguments. The series will conclude with an assessment of Jesus' practice and teaching on the Sabbath.

The smell of burning food filled my tiny kitchen. “What's that smell?” I asked a friend who was sharing my house for the week. Every young man knows the smell, familiar from an early age—your first acquaintance comes from burnt toast and camping trips where, after burning everything you tried to cook, you end up eating your baked beans straight from the can.

On the basis of ancient, hidden non-canonical gospels, some commercial and half-learned scholars propagate sensational discoveries, which are in fact both old and novel speculations arising from the Bible’s silence on some aspects of Jesus’s life.

How can we protect ourselves against expecting too much of our friendships? Can we do something to prepare for the disappointment? And what does one do to deal with it?