Religion

Plato may have been one of the first to think this way, but in modern sociology it was Walter Lippmann who made history with the idea that people do not have access to reality in all its complexity, but operate on images of that reality that they construct for themselves.

One of the surprises of the twentieth century when it comes to religious freedom was Dignitatis Humanae Persona, the first declaration of religious freedom officially promulgated by the Roman Catholic Church in 1965, at the end of the Second Vatican Council.

“For men’s religion to God is between God and themselves. The king shall not answer for it. Neither may the king be judge between God and man. Let them be heretics, Turks, Jews, or whatsoever, it appertains not to the earthly power to punish them in the least measure. This is made evident to our lord the king by the scriptures.” These are...

In 2015, charismatic evangelical Jeremiah Johnson, who worked as a pastor and church planter in Florida, USA, made a bold claim. He announced that a voice from God had told him in a dream that Donald Trump would become the President of the United States. When this prediction came to pass, Johnson gained nationwide fame.

At the beginning of the 15th century, the threat of the Ottoman Empire to Eastern Europe was a painful certainty. The last Byzantines, aware of the ensuing disaster, called on Western aid, seeking political union with the Roman Catholic Church.

The way we pray in public reveals what our secret prayers are truly like. Beyond mere words, it is our attitude and motivation that give meaning and substance to prayer.

“And taking your life as a whole, with all your innumerable choices, you are slowly turning this control thing either into a heavenly creature or into a hellish one,” wrote C.S. Lewis—simply through the decisions you make. If the choices we face truly carry such eternal weight, how can a Christian ensure they are making the right ones?

Celsus was concerned about the spread of the new sect called Christianity. He felt that Christianity's view of the world and of life was so different from the ancient world order that, if accepted by the majority, it would ruin society. 

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.

The nativity of Jesus gives meaning and hope to all the stories about us and the world in which we live. In the bundle of narratives that have ever been imagined and told, it remains "the most beautiful story in the world."

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.

Was the death of Jesus the end of an extraordinary life, or just the beginning of eternal life for those who believe in Him?

At the end of a journey tracing how the belief and hope in the Second Coming of Jesus have manifested themselves in the two-thousand-year history of Christianity, the final part of The Second Coming Files presents the remaining elements that link that history to the present day: the Millerite movement and Adventism.

Contrary to one's initial impression, vigilance is not the main theme of Jesus' parables of "absence and expectation." Absence is central to these stories, because it is absence which enriches them, rather than impoverishing them. Absence is not a shortage, a gap, or a sign of non-existence—it is a catalyst.

Thousands of street names changed because they referred to Christian saints, Catholic priests forced to marry, Jesus Christ described as a revolutionary—these are some of the stupefying details of the French Revolution.