Theology

I have always been fascinated by God. And yet, I believe I could have known Him far better—much more deeply—if only I had better understood what He sought to teach me each day, including through my neighbour.

The scenario in which God is a judge and His creatures are subject to His judgment culminates, in the Bible, with a happy ending for all lovers of righteousness. But what would be the end of a situation in which God is the accused in a trial instituted by His creatures? Whose ending would be happy?

As a media and communications graduate, I love stories in all their forms, but I’ve always held a special place in my heart for science fiction. Exotic planets, alien races, unique extrapolations of scientific theory and bizarre visions of the future of our world—no other genre captures my imagination in quite the same way.

In addition to its social and economic consequences, the COVID-19 pandemic also raised a religious question that has been raised every time there has been a major change in society: did the wearing of the mask, the anti-COVID vaccine or the green certificate have anything to do with the mark of the beast or the number 666 in the last book of the...

In order to communicate effectively, our speech must be clear and unambiguous. That is why believers tend to view the language of the Bible as a report: black and white, exact, without embellishments; just a dry sequence of facts.

What guarantees do we have that the texts from which modern translations of the Bible were made reflect the original?

How do the Christian Scriptures differ from non-Christian sacred writings (the Quran, Vedas, Dharmas, Book of Mormon, etc.)?

In ancient Israel, the high priests wore a vest that had two stones on it called the Urim and Thummim. Whenever a question about God’s will was brought to the priest, he would ask God to give the answer. If the stone on the left glowed, it indicated divine approval. If the stone on the right glowed instead, it indicated God’s disapproval.

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.

In Dante Aligheri's Divine Comedy, written in the early 14th century, hell is described as a "city of woe" and a place of "eternal pain"—metaphors of endless suffering.

Mary was an ordinary person, just like us. The Gospel does not suggest that she had any particular merit, yet her obedience played a pivotal role in a story that would change the world.

With Jesus, it was always different. For most of my life, I could only see God the Father through a legalistic filter. But with Jesus, it was always different.

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

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.

Was the death of Jesus the end of an extraordinary life, or just the beginning of eternal life for those who believe in Him?