Religion

Whether we are cooking, repairing things, or solving life's problems, we are always learning from each other. However, when it comes to certain areas, including church life, the interchange of experiences is lacking. Communities often keep their ideas, and especially their mistakes, to themselves. Can we rediscover the deeply biblical nature of knowledge sharing?

Traces of the ancient kingdom of Israel occasionally emerge from the dust of the Holy Land. These discoveries are immediately and inevitably followed by fierce controversies among archaeologists. As amateur spectators, Christians are eyewitnesses to these debates and, in one way or another, their faith is shaped by them.

“Jerusalem crucified the Lord, Rome beheaded and crucified his chief apostles and plunged the whole Roman church into a baptism of blood. Rome became, for good and for evil, the Jerusalem of Christendom, and the Vatican hill the Golgotha of the West. The cross was substituted for the sword as the symbol of conquest and power” [1].

The scenario in which God is a judge and His creatures are subject to His judgment culminates, in the Bible, with a happy ending for all lovers of righteousness. But what would be the end of a situation in which God is the accused in a trial instituted by His creatures? Whose ending would be happy?

In the first three articles in this series, we examined what Scripture says about the coming of Jesus, and also how the biblical books of Daniel and Revelation remain the foundations of understanding time.

“Forgiveness is the sweetest revenge.” (Jerome Isaac Friedman)

On the 22nd of November 1963, global attention was captured by the tragic assassination of American President J.F. Kennedy. On the same day, the death of one of the most influential Christians of the 20th century, the British writer and apologist C.S.Lewis, went almost unnoticed.

The journey "through the valley of the shadow of death" has never been easy. However, it has become increasingly lonely as our unfamiliarity with death has made us awkward and reserved when interacting with the dying.

Let me paint you a picture of Esther Moo’s life, one of approximately 1959 Karen refugees who migrated to Australia between 2009 and 2010.

In centuries long buried in the mists of time, the Bible was a book for which people were willing to die—whether burned at the stake or thrown into prison. There was a time when Bibles were chained to monastery walls. Today, they are printed and distributed by the millions. Yet it seems fewer people are actually reading them.

John the Baptist's call—"Repent, for the kingdom of heaven has come near"—succeeded in bringing Jews "from Jerusalem and all Judea and the whole region of the Jordan" to the desert where the prophet preached, to confess their sins and be baptised. Two thousand years later, the exhortation to "repent" is buried under a mountain of pejorative associations.

Faith has brought me not only a sense of God's presence, but also evidence that He is answering our requests. Therefore, the other reasons that made me believe have become stronger.

When I was four years old, my younger brother was born. My parents focused on my brother and spent less time with me. It was only 40 years later that I discovered how this had affected me.

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.

Economic capitalism has a psychological twin, one that is not as bold and brash as its profit-obsessed counterpart, but if we look into the subtle details of our interior universe we find it hidden there.