Theology

What is “divine inspiration?” How does it happen?

From a devout upbringing in Peru to years of abuse, addiction and raising four children alone, life was anything but easy for Ruth. At her lowest, she discovered a God of love who gave her the strength to completely transform her life.

Almost 500 years have passed since the 1524 publication of the work that one prominent leader of the 16th-century Protestant Reformation, Andreas Karlstadt, wrote in defence of the Sabbath doctrine.[1] It was the first work on this subject written by a leader of the Reformation.

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.

"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matthew 5:17).

Faith has brought me not only a sense of God's presence, but also evidence that He is answering our requests. Therefore, the other reasons that made me believe have become stronger.

On May 19th, 1780, a strange phenomenon turned a sunny morning into an unexpected night. The event, known as the Dark Day, was seen as a sign of divine judgment by contemporaries and as a means of ridiculing apocalyptic expectations by sceptics.

While the historic churches remained at least disinterested in millenarianism, the Apocalypse, and the Parousia—that is to say, when they were not hostile to them—Protestant pluralism allowed for both reluctance[1] and increasingly significant preoccupations with the research and publication of the themes regarding the end of the world.

"Patriarchs and Prophets" tells the story of a love that never gives up, pouring itself out to show wandering sons the way home. By examining the events and characters of the Old Testament from a range of perspectives—some familiar, others unexpected—the volume offers readers multiple interpretive keys. Perhaps the most compelling of these is the idea of a divine love that chooses us...

Much has been written about the end of the world, but, if this end coincides with Christ’s second coming, then we should enquire from Jesus Himself what he teaches about His return. We will do this by using the material of the Christian Gospels.

Trying to describe a dying church like the one he was called to serve, Pastor Chris Lewis uses the image of a car "turned over, in a ditch, covered by weeds and beer cans, with a rusted out engine, and a couple of bodies in the trunk."

The book of Revelation, in chapters 13 and 17, does refer to a world order, but it could hardly be called “new”. It is more of a return to an old historical order, but this time with unprecedented, worldwide success.

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.

It could be a perfunctory ritual, passed down through generations; a mechanically recited poem. But equally, the mealtime prayer can be a genuine spiritual exercise.

There are predictions made in the Bible. Have all the predictions of the past been fulfilled? If not, what does the failure of some of them to be fulfilled say about the credibility of the Bible?