Religion

Europe is more divided than ever. What does that mean for our reading of biblical prophecy?

“The Christ of Nicea is obviously a far cry from the historical Jesus of Nazareth, an itinerant apocalyptic preacher in the backwaters of rural Galilee, who offended the authorities and was unceremoniously crucified for crimes against the state. Whatever he may have been in real life, Jesus had now become fully God.”

Every time I look through the lens of a microscope, I am struck by the realisation that beyond what the naked eye can see lies a universe far deeper and richer.

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.

Sometimes we are so absorbed in our beautiful Christmas traditions that we don't even realize that our love for them makes them ugly.

In those times when grief accompanies us and we find ourselves alone in the middle of the night, does God shed tears with us?

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.

“Worry does not empty tomorrow of its sorrow, it empties today of its strength,” says Corrie ten Boom, thus underlining a truth all Christians burdened by worry should remember.

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 name of Jesus brings to mind the gift of the incarnate Godhead—their supernatural acts, astonishing wisdom, incomparable goodness, unmitigated innocence, supreme sacrifice, offered salvation, and our only certain hope.

In 1961, London witnessed the premiere of John Osborne’s play Luther. Osborne (1929–1994) did not aim to present an accurate historical portrayal of Martin Luther’s life. Instead, the play served as a platform to express the ideas that consumed the restless mind of Osborne.

“God was pleased through the foolishness of what was preached to save those who believe” (1 Corinthians 1:21).

"Who were the two artists of ancient times who competed to see who could paint the visible world most faithfully? 'Now I shall prove to you that I am the best,' said the first, showing the other a curtain which he had painted. 'Well, draw back the curtain,' said the adversary, 'and let us see the picture.' 'The curtain is the picture,' replied...

Its nomination for six Academy Awards and winning in two categories [1] confirmed the feeling of the public that they were dealing with a very good movie, in every way.

How can one explain that laws attributed to revelation are found in the legislation of other ancient peoples? How can the similarities between biblical thought and ancient culture be explained? How is the biblical God compared to the gods of other peoples?