Political renewal begins with metanoia: a change in what individuals desire, value and understand by prosperity. A just nation should express that inner transformation through responsible care for food, land, energy, transport, waste and the common home.
A society rests upon shared stories, moral expectations and inherited institutions. The task is to distinguish the life-giving elements of its foundational narratives from the historical constructs that have gathered around them.
Erich von Däniken’s interpretation of Fátima is speculative, but he is careful to present it as a question rather than a certainty. The Vatican’s published version of the Third Secret raises a wider issue: institutions tend to preserve the narratives upon which their authority depends.
Cupitt took leave of an external God while continuing to search for a viable religion. I waded through a sea of doubt until I reached a different shore: God exists inwardly, as a personal reality formed through consciousness, experience and the human disposition towards goodness.
As the supernatural cosmology of Christianity loses its authority, its moral questions remain. This article proposes “moral economics” as a practical framework based on responsibility, reciprocity, stewardship, cost, benefit and consequence.
A reflection on why many spiritually curious people avoid the Bible, not because they have read it closely, but because Christianity itself has made it appear dead, authoritarian, or morally compromised. The piece argues that the Bible, especially the Gospels, remains a work of great psychological, poetic, and spiritual depth.
Jordan Peterson’s struggle with Christianity raises a wider question: do human beings live by truth, by happiness, or by the narratives that give life meaning? This reflection argues that stories can guide or mislead us, and that the deepest relief lies in finding the source of goodness within ourselves and following it.
An argument that God is not best understood as an external commander, but as the inward source of moral recognition: the strength by which we see the good, stand by it, and give it outward form in law, art, worship, and responsible action. Drawing on Jesus, Paul, Shakespeare, Wilfred Owen, and the failure of external religion, the article reflects on truth, conscience, self-command, and the need to recover the spiritual key to Western moral life.
Christianity, as history has handed it down, is not identical with its original impulse. What may once have been a small Jewish movement, centred on inner change and moral re-alignment, was gradually overlaid by cosmic theology, mythological symbolism, sacramental structure, and institutional dogma. Paul universalized the movement; later centuries elaborated it; orthodoxy organized and defended it. Yet the stripping away of those later accretions need not end in mere negation. Beneath them, the original summons may still be heard: a call to metanoia, to a reawakening of the moral centre, to the recovery of that inbuilt orientation towards the good which the world so easily obscures. If so, the real significance of Christianity lies less in dogma than in the possibility that, beneath all its historical layers, it still preserves a call to become inwardly true.
Prayer is often understood as asking for things, but in the Gospels it appears as something quite different. It is not a means of control, but a moment of release — a stepping back from the self and a return to what is real. In prayer, one lets go, sees more clearly, and, however briefly, is set in the right direction.