Religion

Plato may have been one of the first to think this way, but in modern sociology it was Walter Lippmann who made history with the idea that people do not have access to reality in all its complexity, but operate on images of that reality that they construct for themselves.

Although they are constantly improving their preparedness for crises and disasters, modern societies find themselves powerless in the face of a growing threat: transnational crises.

We have trouble understanding and accepting the image of a loving God, as we have grown too familiar with the type of love that offers itself only when it finds in a person the qualities that make them easy to love.

Ever since Thomas the Unbeliever, Christians have wanted to see with their own eyes what those who have been with Jesus at key moments of His mission saw.

Who was Jesus really? While His historical existence is no longer questioned, many people believe that He was at best an exceptional personality of His time, a reformer whom His disciples later transformed into a deity. Why is neo-atheism concerned with promoting such a Jesus, and why is He nothing more than a new form of doubt?

In our desperate search for miraculous answers or confirmations, we often forget that the most profound miracles are hidden in the seemingly mundane details of our lives.

Much of the Bible was written by prophets, so it is full of prophetic revelation. Most of these revelations are about mysteries of the past and present that we would not otherwise have access to.

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.

What do you think of when you hear the word church? Perhaps your mind conjures up images of ancient cathedrals, resplendent with gothic spires, stained glass windows, and vaulted ceilings.

Daniel chapter 9 contains what many consider to be the most sublime prophecy of the Old Testament—a prophecy of the Messiah, Jesus Christ. Amazingly, not only did this prophecy reveal the purpose of His incarnation as a child, but it also specified when His ministry would begin and when He would die.

"Hi, Alina! I hope you had a productive weekend" was the opening line of an email that, to me, encapsulated a whole misguided philosophy of life.

It is hard to remain indifferent to a life story like that of Terri Roberts, the mother of a young man who, in a still-unexplained moment of madness, stormed into an all-girls Amish school and began shooting, killing five of the students before killing himself.

I was descending from Omu Peak, in the Bucegi Mountains, with a few dozen young people. It had not been an ideal hike, and we were behind schedule. The forest made the darkness even thicker as it began to cover the mountain, and slowly, our minds as well.

In the first two articles of this series, we examined the biblical theology of the Sabbath in relation to the divine act of creation, the history and theology of the people of Israel and early Christianity. This third and final article in the series will examine the Sabbath from the perspective of legalism, under which some commentators have placed seventh-day observance.

In grief, acceptance and rebellion intertwine, and meaning emerges from tears, faith, and the hope that death does not have the last word.