Religion

The Unitarian Movement was defined as a significant minority movement under the influence of Humanism. The name “Unitarians” comes from the belief in one divine Person, a belief also common to Judaism and Islam, as opposed to the doctrine of the Trinity.

"This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger" (Luke 2:12).

For those who accept the biblical account of Jesus's life as true, the most important thing is deciding how to respond to the Savior’s act of offering His life. What does it mean to accept Jesus's sacrifice? How does it apply to us? How does it become part of our lives?

In the first part of this series, we familiarised ourselves with the classical Protestant perception of the concept and prophetic figure of the Antichrist, and evaluated the classical identification of the Antichrist with the papacy. Further analysis becomes even more intriguing with a close reading of the major biblical prophecies about the Antichrist.

“And my God will meet all your needs according to the riches of his glory in Christ Jesus” (Philippians 4:19).

“Jerusalem crucified the Lord, Rome beheaded and crucified his chief apostles and plunged the whole Roman church into a baptism of blood. Rome became, for good and for evil, the Jerusalem of Christendom, and the Vatican hill the Golgotha of the West. The cross was substituted for the sword as the symbol of conquest and power” [1].

Christopher Hitchens was not merely an atheist but, as he described himself, a militant antitheist. It was in his home, at his invitation, that the group known as “The Four Horsemen of New Atheism” first convened. Born in 1949 in postwar England, Hitchens was shaped by the politics and intellectual currents of the 1960s.

André and Penny Brink grew up surrounded by the extraordinary beauty of nature in South Africa. The art of photography enabled them to observe nature more closely and to get to know the Creator of nature. They shared this experience in Through the Lens. 

Judging by the headlines in the press over the last weeks, the world seems ready to have a discussion about sin.

At the age of 20, I graduated from the Orthodox Theological Seminary. I thought I was talented, I was confident, and I had a very clear idea of the path I wanted to take in life. I had all the answers. Or perhaps I hadn't asked myself enough questions.

There is a lot of talk today about the fact that things are not what they seem. It is not easy to distinguish between conspiratorially motivated speculation, and the real hidden things of our world—but most of the time the sources make the difference.

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.

The global middle class already amounts to 3.8 billion people and is expected to grow by a further 1.5 billion by 2030. In order for this growth to benefit the planet, too, we must change our consumption patterns and adopt a sustainable lifestyle.

At the age of 27, for the first time in my life, I worried that time was passing too fast. For the next few years, the speed with which most of my friends were getting married was the next source of concern.

The Passion and Resurrection of Jesus Christ—or the Christian Easter—stand out distinctly in the crowded landscape of global religious beliefs and ideas. No other religious tradition contains the concept of a divine person offering Himself as the unique and sufficient mediator through whom God draws near to humanity, and humanity draws near to God.