In a society with a pragmatic mindset, any kind of belief is subject only to practical judgments. Effectiveness, usefulness, and utility are the basic criteria by which actions, deeds or beliefs are valued.
How can we correctly interpret Bible prophecy? What safety criteria can we use to avoid falling into the trap of hasty and erroneous interpretations?
When we try to understand our fellow human beings, to grasp their thinking, the reasons behind their decisions, and the purpose of their actions, a familiar adage from popular wisdom comes to mind: “Put yourself in their shoes.”
Written in Latin by a 26-year-old Frenchman in less than a year, it is a book of 516 pages. Published in Switzerland and dedicated to the French king from whom he was fleeing, it is the most important theological work of the Reformation.
In the first two articles of this series, we examined the biblical theology of the Sabbath in relation to the divine act of creation, the history and theology of the people of Israel and early Christianity. This third and final article in the series will examine the Sabbath from the perspective of legalism, under which some commentators have placed seventh-day observance.
Up until the Enlightenment, the idea that the miracles recorded in the pages of the Bible happened as the biblical writers described them was widely accepted. With the rationalism of the seventeenth and eighteenth centuries, an alternative theory emerged: that miracles were not possible in naturalistic metaphysics.
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.
The Second Coming Files: A 2000-Year Investigation | Part VII: Adventism After the Great Disappointment
At the end of a journey tracing how the belief and hope in the Second Coming of Jesus have manifested themselves in the two-thousand-year history of Christianity, the final part of The Second Coming Files presents the remaining elements that link that history to the present day: the Millerite movement and Adventism.
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 and increasingly significant preoccupations with the research and publication of the themes regarding the end of the world.
Classmates nicknamed him “the dumb ox” because of his massive physique and quiet nature. But his brilliant mind and passion for study impressed the famous professor Albert the Great, who defended him: “When this Ox roars, the whole world will hear it.” He was talking about Thomas Aquinas.
In the face of the hundreds of Christian confessions that exist today, the ecumenical efforts of the last decades have invariably raised some complementary and equally legitimate questions: Is Jesus' desire "that all of them may be one" (John 17:21) possible?
Jesus of Nazareth feels, thinks, desires, and acts identically with the eternal Logos, but under the conditions, with the possibilities, and within the limitations of the earthly life that He has fully assumed, with all humility and responsibility.
In wisdom you made them all; the earth is full of your creatures – Psalm 104:24
For centuries, the sacrifice of God the Son and the divine plan for man’s salvation have generated several dilemmas and raised more questions than we could imagine. And the answers that have been found have revealed more implications of the cross than we used to believe, whether we are Christians or non-Christians, believers or skeptics.