Theology

A major crisis pushes us to re-evaluate the way we see and do things in the fields of health, finance, and social interaction. But how does this crisis affect our religious practices—especially the most common of these, prayer?

Although we experience more positive than negative elements in life, we are still more intensely and more quickly affected by the unpleasant ones. How can we protect our joy of living despite the problems that beset us?

I generally don’t like going to funerals, but they come in many different forms and feels. Some seem sadder than others; some feel more hopeful. But often there’s an unexpected bittersweetness. We are all there because of something good—the life, love and relationship that we are there to remember and honour—that has come to a tragic end, always too soon.

Western society has a fascination with cults. The word itself conjures up imagery of a seedy leader sporting dark aviator sunglasses and captivating a group of conservatively dressed people with his every syllable. The word brings a subtext of utter devotion but also absolute brainwashing or mind control.

Christianity is fundamentally built on the belief that the life and mission of Jesus Christ on earth were a continuation and fulfilment of God’s earlier revelation, known as the Old Testament.

It is convenient, but also superficial, to say that all religions lead to God. However, this attitude is pervasive, and usually lasts only until one has had a chance to see the difference the various religions make in people's lives.

Jesus’ woes are not uttered primarily in the face of sins such as theft, debauchery, or murder, about which we are so horrifed)—often hypocritically. His woes are directed precisely against hypocrisy[1], a form of soul pollution to which we often relate, unconsciously or not, laughing or smiling knowingly.

"Who were the two artists of ancient times who competed to see who could paint the visible world most faithfully? 'Now I shall prove to you that I am the best,' said the first, showing the other a curtain which he had painted. 'Well, draw back the curtain,' said the adversary, 'and let us see the picture.' 'The curtain is the picture,' replied...

On the evening of His passion, Jesus promised His disciples, ""Do not let your hearts be troubled. You believe in God; believe also in me. My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? And if I go and prepare a place for you, I...

The tempest in our teacup, the controversy over religious education, has stirred up anger and debate not only about the fairness of filling in a form, but also about the role and purpose of religion in children's lives.

In the first two articles of this series, we examined the biblical theology of the Sabbath in relation to the divine act of creation, the history and theology of the people of Israel and early Christianity. This third and final article in the series will examine the Sabbath from the perspective of legalism, under which some commentators have placed seventh-day observance.

Centuries ago, the German theologian and philosopher Gottfried Wilhelm Leibniz used the term “theodicy”1 for the first time—“God’s justification”. By theodicy, Leibniz meant the ultimate reality of justification, once and for all, of God and all of His ways before the whole universe.

The metaphor of the church as a hospital is so popular in the neo-Protestant milieu that it seems to highlight the hypocrisy of those attending church services even more. That’s what I used to believe until one day when I witnessed the opposite with my very own eyes.

If you’ve ever been to a Christian church, there’s a good chance that you’ll have experienced a unique ritual involving bread and grape juice: the Lord’s Supper, or as we’ll refer to it, Communion. Depending on the denomination, your experience may vary wildly. You may be offered a cup that everyone collectively sips out of, accompanied by a piece of bread. Others will...

In 1991, authors William Strauss and Neil Howe published Generations, theorising that every 80 years (one generation cycle) would consist of four “turnings”. Beginning after a crisis, the first turning would involve a feeling of recovery, or “high”. The second would be a spiritual awakening, while the third would see the dissolution of institutions and the rise of individualism. And finally, a crisis...