Theology

The question of human suffering concerns atheists and believers alike. For the former, the search for an answer drives them to the heights of despair. For the latter, suffering inevitably poses a dilemma: why is there so much suffering in the world if the God who created it is loving and omnipotent?

I still remember the shock I felt when I first watched "The Gospel According to Matthew," starring Bruce Marchiano. It was not the first film about the life of Jesus that I had seen, but it was entirely different from anything I had known before.

Was the Pax Romana really a time of peace?

If we accept that there are realities beyond our direct perception, then faith in God becomes a hypothesis worthy of serious consideration, rather than an absurdity.

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.

Much of the Bible was written by prophets, so it is full of prophetic revelation. Most of these revelations are about mysteries of the past and present that we would not otherwise have access to.

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.

Professor Bailey V. Gillespie, from La Sierra University's Department of Theology and Christian Character in California, impressed me with both the diversity of his interests and his prestigious achievements, particularly in the field of young people's religious experience.

More than a collection of information, beyond its role as a guide, the Bible is where we have a redemptive encounter with the One who holds the keys to eternal life.

In this second article in a series of three, we continue our analysis of three major anti-Sabbatarian arguments. The series will conclude with an assessment of Jesus' practice and teaching on the Sabbath.

Some moments in life fade quickly, like ephemeral portraits in the memory's archive. Others, though we have never witnessed them, haunt us and force us to reconsider our perception of life, time, and our shadow self.

"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).

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.

The idea of hell takes up a dark corner in most of our minds, whether we think about it or not.

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