Understanding Iran therefore requires more than studying military capabilities or diplomatic strategy. It requires taking theology seriously. Christians understand this because the gospel shapes lives, cultures, and civilizations. Our calling is not merely to analyze those competing stories but, more importantly, to proclaim the true King whose kingdom comes not through revolution or coercion, but through His death and resurrection.
The Christian does not meditate because life is calm. The Christian meditates because life is anything but calm. Trials teach us that we cannot live by bread alone, but by every word that comes from the mouth of God.

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Christmas is not only about a cradle in Bethlehem, it’s also about a cross outside Jerusalem where salvation was won for us.
“Comfort, comfort my people, says your God.” That word isn't just for Israel; it's also for you.
This ancient “tale of two mothers” concerns far more than theological semantics—it is the difference between a God who sends and a God who comes.
Was Jesus ambitious or unambitious? We have to say that the answer is…yes.
It is death that deserves derision, not the disciple who reaches through sorrow for his Lord.
The unity of God’s people is grounded not in lineage nor land but in the promise of the coming Christ.
The Christian answer to death is not a disembodied app, but a bodily resurrection.
Every age has its emergencies, and the church must never ignore them. Yet, our response cannot be one of panic or propaganda.
All Saints’ Day is a war story. And in Christ crucified and risen, it’s also a victory story.
When a congregation is abused by its pastor, it loses more than a shepherd. It loses its threshold place; that fragile seam between earth and heaven.
He doesn’t consume us, even though that is what we deserve. Instead, Jesus comes down to us and consumes all our sin by taking it on himself.
This article is the first part of a two-part series. The second part will take a look at when pastors abuse their congregations.