Religion

In the fourteenth and fifteenth centuries, Europe was hit hard by several disasters, the proportions of which are difficult to imagine today.

In Dante Aligheri's Divine Comedy, written in the early 14th century, hell is described as a "city of woe" and a place of "eternal pain"—metaphors of endless suffering.

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.

Love stories have the ability to captivate us with the details of an undying beauty, to overshadow the uncertainties about their permanence, to introduce through the front door the hope that one day we will live such a story, which will bear the signature of eternity.

An old Romanian proverb states that craft is like a golden bracelet. But the way we relate to this type of jewellery seems to suggest that these golden bracelets are more like some socially acceptable handcuffs, which we fooled ourselves into wearing with pride.

In the famous realist novel A Journal of the Plague Year, Daniel Defoe blends the factual with the imaginary, describing the social context just before the great plague struck London in 1665. Among the reactions described, two straddle the line between religion and conspiracy.

On a number of occasions during his writing life, Nobel Prize winner and author Elie Wiesel tried to re-tell the story of a profound experience he’d had as a young boy in the Nazi death camp at Auschwitz. He wrote a play, a novel, and even a cantata to try to re-create his memory of this event, each of which remained unpublished. Finally,...

The relationship between religion and science is complicated, and occasional controversies over healing through prayer have not helped. The tragedy of stories in which refusing medical treatment in favour of prayer ends in death is often exploited in the press to portray religion as rudimentary and backward. That is why it is all the more interesting that a case study attesting to the...

How can salvation be real and certain only through Jesus Christ when countless people have never even heard His name? If billions of people have no knowledge of Him, isn’t the role of Jesus Christ as the Saviour of the world exaggerated? And are there no other ways of salvation besides Him?

Pliny the Elder wrote, in Naturalis Historia, a well-known adage: "Among [mortals] the only certainty there is is that nothing is certain."[1] Few know that Pliny made this statement in a chapter on the gods.

I notice people, and passionately collect their stories. My favourite stories include those small cracks that allow one to peek inside another soul, those moments when their voice is almost imperceptibly altered, the eyes light up for a reason I do not know, and their gestures are unexpected.

A movement so alive and distinct from the imperial cults, as Christianity was, could not fail to attract the attention of temple servants, intellectuals, and officials.

The end of the line for Christian perfectionism is not perfection, but atheism. This is because what we imagine to be the constant unsatisfied look of God upon us, is a burden too heavy for any human to bear.

Let's go back in time to the day when Jesus spoke His apocalyptic words. At that time, rather than giving a revelation about the future, He was more concerned with warning about the dangers of deception.

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.