Prayer

In talking to pastor Cristian Modan, the religion teacher and chaplain at Mihai Ionescu School in Bucharest, I wanted to find out how we should teach children to communicate with God.

Many families who feared that the new coronavirus would affect their health ended up dreading its effect on something seemingly even more difficult to protect: the well-being of their relationship.

Noemina is a graduate of the University of Hertfordshire, UK, where she majored in health care. She is working in her field as of 2012. The journal excerpt she sent to us reflects her week-long experience at the epicentre of the battle with the new coronavirus in the intensive care unit, where serious cases are admitted.

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?

The following interview was conducted by Hope Channel Romania almost ten years ago when the guest, Pastor Don Schneider, was the president of the Adventist Church in North America. Last year, on May 23, he passed away at the age of 76. Those who follow Hope Channel remember that, for a few seasons, they were able to watch his show, Really Living. Every...

“We need a bigger vision in prayer. We need God’s vision! Let’s keep praying and daring to ask for more—for God’s glory, that the gospel may go into all the world, into all nations, that Jesus may come!”

God reveals Himself through the Bible, the person of Jesus Christ, nature, and our conscience. Prayer is not revelatory. If it is neither revelatory for humans nor for God, what is prayer then?

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.

One day, Jesus’s disciples—who followed Him about, observing His every word and action—asked Him to teach them how to pray.

When I ponder the statement, “Life holds potential meaning under any condition, even the most miserable,” the story of an anonymous woman comes to my mind. She made a deep impression on me and taught me about two existential states: having, and being.

"Suppose I go to the Israelites…and they ask me, ‘What is his name?' Then what shall I tell them? God said to Moses, 'I AM who I AM. This is what you are to say to the Israelites: I AM has sent me to you'" (Exodus 3:13-14).

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.

We have trouble understanding and accepting the image of a loving God, as we have grown too familiar with the type of love that offers itself only when it finds in a person the qualities that make them easy to love.

I was descending from Omu Peak, in the Bucegi Mountains, with a few dozen young people. It had not been an ideal hike, and we were behind schedule. The forest made the darkness even thicker as it began to cover the mountain, and slowly, our minds as well.

Centuries ago, the German theologian and philosopher Gottfried Wilhelm Leibniz used the term “theodicy”1 for the first time—“God’s justification”. By theodicy, Leibniz meant the ultimate reality of justification, once and for all, of God and all of His ways before the whole universe.