The same words of hope and peace that were entrusted to Israel are available to all, to “everyone who believes” (Acts 10:43).
No one is harder to convert than a religious expert.
Jeremiah’s prophetic call isn’t a one-off moment. Unique though it was, it wasn’t wholly exclusive.

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Professional historians frequently assert that "miracles" are not a proper subject for historical investigation.
Fairy tales are but one chapter in the book we call storytelling. We may prefer reading other kinds of stories (mystery, science fiction, and so on).
Not long ago I was having a conversation with a friend. She was facing a big decision about her career with a deadline looming for a decision.
The essential Christian claim is that God came to earth in Christ and died for men to take care of their problem of sin and evil.
It is often the case that when dealing Divine, we find ourselves befuddled. For as relatable and surprisingly vulnerable God is as the man Jesus, he seems, at times, to retain a certain aloofness, a type of distance.
I love books. I love authors. I love the way putting words down on paper incarnates ideas that might otherwise remain ghosts of the mind, flitting here and there in our gray matter.
Before long I was deeply involved in the trilogy (the reader is invariably "drawn into" the story in a unique way, and for a good reason as we shall see).
We all began by hearing the truth, and then speaking the truth and believing the truth. That truth came to us on the lips of another.
As the story unfolds we see Luther’s Heidelberg theses on display, even before the Fellowship leaves Rivendell.
He has wandered away into the darkness of his doubting, got lost in his grief, confused by the pains he’s suffered. It happens. Shepherds sometimes become lost sheep as well.
Hus was burned at the stake in his early 40s, Luther lived to a fairly ripe, old age, but why?
But on the mountain in Galilee, where we encounter a very different side of God, doubts overtake us. Why?