Religion

Some statistics circulated by the international press have created an increasingly negative image of Christians and Christianity. How well-founded is this image, and how should those targeted by it deal with it?

I was twenty when I first became curious about God. I was fortunate to see His presence in the lives of my friends and longed for that same presence in my own life.

I was a pagan as a child. Not by choice, but as a consequence of lacking any access to the Word of God. In the 1980s Romania, catechizing an Orthodox child (whose parents were members of the Communist Party) was a highly unlikely event Pavlik Morozov’s myth, the hero-child that denounced his own father, generated caution.

I talked to Pastor Nicu Butoi about the role that religion could play in treating depression and hopelessness, at the end of a series of evangelistic presentations he gave to a full-house before the pandemic.

To know God is an aspiration inherent in the rational being who recognises His existence.

"Look, I am coming soon!" (Revelation 22:12) This is a promise whose fulfilment has been awaited by generations of believers who have pinned all their hopes on Jesus's return in glory. But what does "soon" mean? And what should we do to avoid being so preoccupied with the signs that we neglect other essential aspects of our preparation?

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.

On the days of the death and resurrection of Jesus Christ, there were at least ten other events that would have disrupted and animated any editorial meeting. Within a very short space of time, unique events with historical implications took place, in different dimensions and in different areas.

When I was in my mid-twenties, I attended a university in Brisbane, Australia, two hours from where I lived. I had a friend in the city who I’d sometimes stay with to avoid having to travel back and forth on back-to-back uni days.

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.

You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also” (Matthew 5:38,39). 

I am visiting two sick people who share the same terminal illness. Their suffering is increased by the fact that they are brothers and that a mother’s broken heart lies at the core of it all. One of them is a businessman. The other, a servant of the altar. Their mother’s greatest frustration is that her wish to take some of the suffering...

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.

I spent the end of high school in the Scandinavian school system. There, the teenager is confronted with the great questions of mankind in the context of social disciplines

Far more terrifying than persecution, ideologies, and militant atheism put together may be the hidden force behind the seemingly innocuous statement: "You don't need God!"