The word of assurance given to Moses at Sinai echoes through eternity on the lips of the Savior, untroubling troubled souls with the good news that there is one who walks the paths of life with you, and soon he’s coming to bring you to himself.
The greatest obstacle to friendship in middle age isn't that nobody wants friends. It's that everyone is waiting for someone else to go first. But here's the good news: Christ has already gone first for you. And because He has, you are free to go first for someone else.
Ecclesiastes tells us that there is a time for everything under heaven. But God has also placed eternity in our hearts, and that makes us strange creatures: able to rejoice in this life yet always aching for a life that only Christ can give.

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Instead of answering this question theoretically, perhaps it will be easier to illustrate the problem of understanding God through our human speculation by considering the legend of St. George and the Dragon.
Paul's conversion is a death and resurrection story. And in reality, so is every conversion, whether it was an awe-inspiring experience like Paul's or not. Dead to sin and alive in Christ.
The 21st century is simply not compatible with a reformational mindset. Daniel Dennett argues in Darwin’s Dangerous Idea (1995) that conservative Christians better serve their secular neighbors as specimens in a cultural zoo, relics of a bygone world.
Every child builds. Some build castles out of wooden blocks handed down from an older sibling. Some construct forts out of blankets, chairs, and miscellaneous living room artifacts.
In some ways, though, it seems that scientism may increasingly be the greater of the two dangers in American higher education. Not only has Helen Rittelmeyer, for example, made a case for relativism (at least in the ethical realm) being effectively dead and buried.
One gets science or religion, but not both. Today’s model swings to the other end of the pendulum, flirting with an extreme inclusivity. One gets science and religion, as long as they are properly understood.
God wired us to be storytellers. God made man in his own image and that image includes a rational mind that communicates in large part through stories.
Barth's ideas resulted in a movement known as neo-orthodoxy, sometimes called dialectical theology, theology of crisis, or simply Barthianism.
Imagine a world in which it is always winter but never Christmas. Imagine a place where Deep Magic from the dawn of time requires the blood of the innocent be shed to save the guilty.
Some consider apologetics, with its emphasis on rational arguments and empirical evidence, a distinctly “modern” enterprise. Thus, however legitimate or useful it might once have been, now that we have taken an allegedly “postmodern” turn.
To determine whether the conception of Christianity as philosophy might actually be warranted, attention must be given to the actual natures of philosophy and religion, especially as then understood.
The characterization of Christianity as a philosophy—however counterintuitive—is entirely without warrant. And it is certainly not without precedent.