Religion

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.

The question of human suffering concerns atheists and believers alike. For the former, the search for an answer drives them to the heights of despair. For the latter, suffering inevitably poses a dilemma: why is there so much suffering in the world if the God who created it is loving and omnipotent?

"Most of us now living have a chance for personal, physical immortality." This is the sentence French biologist and philosopher Jean Rostand (son of the writer Edmond de Rostand) used to begin the preface of a book on cryonics, The Prospect of Immortality, by the physics professor and science fiction writer Robert C. W. Ettinger.

“Even to your old age and gray hairs I am he, I am he who will sustain you” (Isaiah 46:4).

“And Who Is My Neighbour?” asked a Jewish teacher of the Law when Jesus Christ told him that eternal life entails observing two commandments: to love God and to love one’s neighbour.

In the maximalist search for evidence that can justify our belief and, at the same time, help us defend our reputation, something is lost: the very concept of faith.

Even in this secular age, the world’s largest group of religious believers—a full third of Earth’s human population—worships Jesus of Nazareth as the eternal God who appeared in human flesh. Millions more—Muslims, Baha’i, Hindus, Buddhists and others—recognise His unique connection to the Divine, His wisdom and His compassion.

It is said that God works through people. I am convinced that the people evoked in connection with my stellar moments—and I really would have liked to name them all—each contributed, in their own way, to my reunion with Divinity.

"Suppose I go to the Israelites…and they ask me, ‘What is his name?' Then what shall I tell them? God said to Moses, 'I AM who I AM. This is what you are to say to the Israelites: I AM has sent me to you'" (Exodus 3:13-14).

I don’t remember ever doubting that, beyond the limits of the ensnaring, visible world, there is another reality that can only be accessed by those who speak the language of faith.

The great challenge facing the world’s leaders right now is identifying an optimal response to a disease bearing several characteristics that make it difficult to combat.

"History shows how surpassingly difficult it is for Christians not to forget Christ," says Professor Chris Green. Forgetting does not mean losing sight of His existence, but rather losing sight of His way of being, His values, and His way of relating to those around Him.

Suppose I leave the window open then leave home. A stack of banknotes can be seen on the table through the open window. An individual walking down the street notices the opportunity, thinks for a while, but decides to move on. Why would a man who has the opportunity to steal decide not to?

In the opening scene of The Good Place, celestial being Michael (Ted Danson) explains that most world religions and philosophies get their respective understandings of the afterlife only about five per cent right.

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.