Religion

In the heart of the Garden of Eden, where everything seems perfect, there is an ancient struggle between freedom and restriction—a struggle we have all experienced.

In the frenzy that grips most Christians at this time of year, the coverage of Easter celebrations in the press is a good indication of how people prepare for Easter.

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.

Last week brought about the guilty verdict in the trial of George Floyd’s murderer, Derek Chauvin, causing the topic of justice to once again become a contentious issue for many people around the globe.

I grew up on the border between two different universes, not geographically but spiritually. There, across that fine line, lived more than half of my extended family, with a different worldview.

Centuries ago, the German theologian and philosopher Gottfried Wilhelm Leibniz used the term “theodicy”1 for the first time—“God’s justification”. By theodicy, Leibniz meant the ultimate reality of justification, once and for all, of God and all of His ways before the whole universe.

Against the background of declining confidence in the elites—be they political, religious or scientific—flat Earth theory has lately been revived and promoted by a wave of fake news and misinformation that circulates on social media. In this article we will analyse the connection between the Bible and the flat Earth theory.

Whoever enters into a friendly dialogue with the will of God will never be the same person as before this dialogue. However, whatever one believes about God's will depends on their view of God's character and, therefore, on God's purpose for them.

Jesus of Nazareth feels, thinks, desires, and acts identically with the eternal Logos, but under the conditions, with the possibilities, and within the limitations of the earthly life that He has fully assumed, with all humility and responsibility.

During the time when the people of Israel were enslaved in Ta Kemet (the Black Land), and Prince Moses, the great scribe, had taken refuge among the northern Arabian tribe of Midian, a captivating story shared by the campfire caught his attention. It was the tale of another prince who, like him, had suddenly lost everything.

The first part of my life was marked by multiple barriers that placed me in a minority status.

“Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel” (Isaiah 7:14).

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?

I have always imagined that well-being, bright prospects, good health and a clear purpose in life tend not to inspire questions about the meaning of life very often.

Western society has a fascination with cults. The word itself conjures up imagery of a seedy leader sporting dark aviator sunglasses and captivating a group of conservatively dressed people with his every syllable. The word brings a subtext of utter devotion but also absolute brainwashing or mind control.