Theology

The danger of the novel coronavirus has given us pause to reflect. As Christian believers, apart from praying, we are expected to examine and question our beliefs in this time, and to seek answers which are rooted in the perspective of the Holy Scriptures.

Sinking into darkness, after 14 years of enjoying all the spectacles of grace and beauty in which our world is enveloped, can be the beginning of tragedy. Or it can be the moment when you begin to discern, nuance by nuance, the splendour of a reality that healthy eyes so often miss.

If we take an honest look around us and within ourselves, we discover that the gulf between the mentality of those who choose prayer over medical treatment and the essence of the Christian mindset is not as deep as it seems. But it remains a gulf nonetheless.

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?

It is said that God works through people. I am convinced that the people evoked in connection with my stellar moments—and I really would have liked to name them all—each contributed, in their own way, to my reunion with Divinity.

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.

Mass evangelism “campaigns” have become a common phenomenon in contemporary religious culture. However, few people ask how it all started and what are its long-term effects.

There has been a lot of speculation in the online environment about COVID-19 and the end of the world, but the connection between the two is more subtle than it first appears. It has been suggested that the pandemic is only the tip of the iceberg, that it is one of the seven last plagues of Revelation, or that it is the fourth...

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?

Do your best to present yourself to God as one approved, […] who correctly handles the word of truth. (2 Timothy 2:15)

On April 26th 1986, reactor 4 at Chernobyl nuclear power plant in Ukraine exploded. The effects were catastrophic­­—it was the worst nuclear disaster in history. The explosion let out the equivalent of 500 Hiroshima bombs-worth of radiation, and the area around Chernobyl—including the town of Pripyat—is now uninhabited. It will be unsafe to live there for the next 20,000 years.

After covering the historical evolution of the Christian teaching about the return of Jesus Christ in the first three articles, in the fourth article, which precedes the one that you’re reading now, I made a minimal review of some philosophical, political, religious, and esoteric currents that are important to understand the world in which the millenarian revivals of the 19th century emerged.

Along with the rising death toll due to coronavirus complications, a usually latent aspect of our fear becomes harder to ignore. Despite the fact that it is the only certainty we all share, realising that our own end is a reality we might need to confront sooner than we had thought leaves many of us fervently searching for consolation.

In a psalm that is worth reading on our coldest mornings and in our darkest nights, King David asked some rhetorical questions—“Whom shall I fear? Of whom shall I be afraid?”— questions which our contemporaries would not dare to answer.

“The Christ of Nicea is obviously a far cry from the historical Jesus of Nazareth, an itinerant apocalyptic preacher in the backwaters of rural Galilee, who offended the authorities and was unceremoniously crucified for crimes against the state. Whatever he may have been in real life, Jesus had now become fully God.”