Theology

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.

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?

"God has guided my steps in life, saved me from some wrong decisions, and when I have made mistakes, He has helped me to admit my mistakes and learn from them." (Dumitru Borţun)

Ever since Thomas the Unbeliever, Christians have wanted to see with their own eyes what those who have been with Jesus at key moments of His mission saw.

“And Who Is My Neighbour?” asked a Jewish teacher of the Law when Jesus Christ told him that eternal life entails observing two commandments: to love God and to love one’s neighbour.

Economic capitalism has a psychological twin, one that is not as bold and brash as its profit-obsessed counterpart, but if we look into the subtle details of our interior universe we find it hidden there.

How can we protect ourselves against expecting too much of our friendships? Can we do something to prepare for the disappointment? And what does one do to deal with it?

One of today's dilemmas disputes, dialectically, the complex reality of the Bible and the secular way of looking at the "terror of history": Is God a source of morality superior to humanism, or not?

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...

I doubt there’s a person who hasn’t heard of the Boston Marathon bombing, which took the lives of three people. As runners entered the home straight, with the finish line in sight, first one then another explosion ripped through the happy, watching throng.

Sartre may have been right when he said Hell is other people. Yet, for some, their first step toward Heaven is meeting the God who shelters in someone else's soul.

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?

When I was in my mid-twenties, I attended a university in Brisbane, Australia, two hours from where I lived. I had a friend in the city who I’d sometimes stay with to avoid having to travel back and forth on back-to-back uni days.

With news that the far-right Freedom Party (PVV) has won the election in the Netherlands, once again there is talk of an exit from the European Union on the horizon—this time being called “Nexit”.

The question in the title is a protest which expresses a fair amount of suspicion towards God. It is a barely concealed condemnation of God and His actions, the strange rebellion of a world that sees itself as morally superior to God. People forget Scripture's words in the book of Job: Beware lest wrath entice you into scoffing (Job 36:18, RSV).