Religion

In order to communicate effectively, our speech must be clear and unambiguous. That is why believers tend to view the language of the Bible as a report: black and white, exact, without embellishments; just a dry sequence of facts.

Choir rehearsal had begun only five minutes earlier, but I was already restless. Using a convenient excuse, I slipped out quietly, thinking about the crooked piece of rebar I had hidden a week before. It was exactly what I needed to force open the lock on the door without a handle, deliberately left that way so no one could enter the construction site...

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?

It was the first time most Christians had heard of the Gnostics— communities of Christians who lived between the 2nd and 4th centuries and whose scriptures and spiritual beliefs bore little resemblance to what is now considered traditional Christianity.

Given that no one could become a scholar without formal training, it is truly remarkable that Jesus, who was not formally educated, was nevertheless recognized as a “Rabbi” (Mark 12:14 cf. John 3:2).[1]

Daniel chapter 9 contains what many consider to be the most sublime prophecy of the Old Testament—a prophecy of the Messiah, Jesus Christ. Amazingly, not only did this prophecy reveal the purpose of His incarnation as a child, but it also specified when His ministry would begin and when He would die.

Some expectations dissolve into routine or turn into despair, while others invigorate life. The former are measured in deeds and desires, while the latter are measured in faithfulness and beliefs.

From the temple in Jerusalem to the final pages of Revelation, the Bible points toward a future where God finishes what He started.

Louis Braille said: "God was pleased to hold before my eyes the dazzling splendours of eternal hope. After that, doesn't it seem that nothing could keep me bound to the earth?"

While the historic churches remained at least disinterested in millenarianism, the Apocalypse, and the Parousia—that is to say, when they were not hostile to them—Protestant pluralism allowed for both reluctance[1] and increasingly significant preoccupations with the research and publication of the themes regarding the end of the world.

As a media and communications graduate, I love stories in all their forms, but I’ve always held a special place in my heart for science fiction. Exotic planets, alien races, unique extrapolations of scientific theory and bizarre visions of the future of our world—no other genre captures my imagination in quite the same way.

Professor Bailey V. Gillespie, from La Sierra University's Department of Theology and Christian Character in California, impressed me with both the diversity of his interests and his prestigious achievements, particularly in the field of young people's religious experience.

“We need a bigger vision in prayer. We need God’s vision! Let’s keep praying and daring to ask for more—for God’s glory, that the gospel may go into all the world, into all nations, that Jesus may come!”

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.

Almost 500 years have passed since the 1524 publication of the work that one prominent leader of the 16th-century Protestant Reformation, Andreas Karlstadt, wrote in defence of the Sabbath doctrine.[1] It was the first work on this subject written by a leader of the Reformation.