Theology

I found myself at the airport, waiting to board my flight. At one point, the speakers announced the names of four people who were expected at a nearby boarding gate. Their names were called three times. Eventually, the airport staff withdrew, and the door closed behind them. Shortly afterward, a modest-looking family appeared. The confusion in their eyes, as they glanced left and...

“Faith has always gone to space. Artemis II shows how much it has changed” (Jack Jenkins, Religious News Service, April 7, 2026).

God is never the one to leave. He is the one who is abandoned. Even when Scripture describes Him as turning His face away, we understand that this is in fact the reluctant and painful recognition of man's decision to go beyond the point of no return in his relationship with God.

"I love those who love me, and those who seek me find me" (Proverbs 8:17).

The end of the world has been an enduring human preoccupation and, paradoxically, has existed since the dawn of civilisation.

Any large-scale phenomenon, such as a pandemic, activates our instinct to preserve our state of being—especially when we feel like we are losing it.

Nothing else on earth judges a person as ruthlessly as their own conscience, and truthfully, nothing else should. The painful process happens before and after the harm has been done.

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.

Jeddah is different, at least according to its city motto. This Saudi Arabian port city on the Red Sea is home to more than 4 million people and is a gateway to Mecca: the holiest city in Islam. Millions of pilgrims come through Jeddah to visit Mecca, some 65 kilometres to the east, and Medina, Islam’s second holiest city, 360km to the north.

How can we correctly interpret Bible prophecy? What safety criteria can we use to avoid falling into the trap of hasty and erroneous interpretations?

Right from the first centuries, the scenario of the second coming of Jesus was interpreted spiritually-allegorically by some, and politically-ecclesiastically by others. As we have learned from the previous article of this series, even the main millenarian movement in antiquity (Montanism) led to an anti-apocalyptic reaction on the part of moderate Christianity. Is this rejection of apocalyptic millenarianism justified? What does Revelation actually...

I was there, I saw him. He was coming towards me mechanically, impassively, coldly. He suddenly stopped in front of me and waited for me to speak. For a moment, I froze. He was tall, thin, his face oval and his eyes blue, slightly sunken under his eyelids. I had met such people before, but there was something special about him.

In The Legacy of John Calvin, David W. Hall divides leaders into two categories. Some predict the future, and others change it. Calvin, Hall said, is in the second category.

Without ever looking for doubt I often welcomed it with interest and gratitude. I did not run away from it, nor did I treat it with indifference. I rather sought to tone it down.

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?