This article argues that the controversy surrounding Theotokos at the Council of Ephesus was fundamentally Christological rather than Marian, while critically examining the council’s decision to canonize Marian terminology as a doctrinal boundary marker for Christology. While affirming the full deity and unity of Christ and recognizing the council’s historical intent to defend orthodoxy, the article contends that the terminology chosen at Ephesus carried long-term theological and devotional consequences far beyond its original context. From an evangelical and sola scripturaperspective, it argues that Scripture alone possesses final doctrinal authority and that post-apostolic terminology, however well intentioned, remains historically conditioned, fallible, and open to critique.

The article argues that The Passion of the Christ does not merely dramatize the Gospel accounts but constructs a sustained Marian theology in which Mary possesses supernatural awareness, actively participates in the Passion, strengthens Jesus, opposes Satan, and is visually presented as sharing in the work of redemption, leading to the conclusion that the film’s portrayal of Mary extends beyond Scripture and aligns with co-redemptive doctrine.

Recent acts of extreme violence perpetrated by some Muslims—ranging from targeted murders to silence critics of the Quran to mass atrocities committed by groups like ISIS—prompt a critical question: how do Islam’s foundational texts, particularly the Quran and Hadith, address such behavior? High-profile events, such as the October 7 attacks, the campaigns of ISIS in Iraq and Syria, and conflicts in Sudan, have resulted in millions killed, raped, or enslaved, raising concerns about a recurring pattern of violence tied to Islamic theology. This article explores whether these acts reflect an aberration or a deeper continuity with the Quran’s portrayal of divine attributes and the documented actions of the Prophet Mohammed, as recorded in Islamic sacred writings.

One studying a religion cannot isolate the practices of its founders from the religion itself. No matter what later apologists claim in defense of that religion, it remains that what the founder practiced, how he interpreted the text, and how he used the text offer the most accurate description of that religion. In this light, there is one frankly troubling and undeniable pattern in the life of Mohammed: his systemic elimination of all critics for nothing except criticizing him. The implication of this for the modern world cannot be exaggerated.

In the 1st century A.D., the official language of Israel—at least in its written, administrative, and intellectual spheres—was Greek. This may surprise those who assume Aramaic, Hebrew, or even Latin held that role, but the evidence points decisively to Greek as the dominant medium of law, commerce, and literature. Local laws were drafted in Greek under Roman administration, following the Hellenistic legacy of the region. Trade, facilitated by the interconnected Mediterranean world, relied heavily on Greek as the lingua franca. Jewish authors, including Philo of Alexandria and Flavius Josephus, penned their works in Greek, not Aramaic or Hebrew. Contrary to popular belief, the notion that Aramaic was the primary written language of Israel lacks historical grounding.

The Islamic observance of Ramadan, a month-long fast, garners significant attention in contemporary media each year. During this period, Muslims abstain from food, drink, and sexual relations from dawn until dusk, breaking their fast with communal meals known as iftar after sunset. Western dignitaries occasionally participate in these nightly feasts, highlighting Ramadan’s cultural prominence. In contrast to diurnal eating patterns, the fasting Muslim shifts sustenance to the nocturnal hours, consuming substantial meals throughout the night until the pre-dawn meal, suhoor. The Qur’an further mandates abstinence from food, drink, sexual relations, and idle speech during this period, framing fasting as a holistic act of devotion (Qur’an 2:183–187). Ramadan commences with the sighting of the new crescent moon and concludes when the subsequent crescent appears, culminating in the celebratory feast of Eid al-Fitr. This prompts a critical question: what are the historical origins of this fasting practice?

Discover the Depths of the Gospel Through John’s Prologue

John 1:1-18 is more than a poetic introduction to the Gospel—it is a rich theological masterpiece that lays the foundation for understanding the nature of Christ, the doctrine of the Trinity, and the heart of the Gospel message. In "The Gospel According to the Prologue of John," you are invited to explore the profound truths of the Word made flesh and their implications for our lives, families, and faith.

Drawing from years of study and previous works, this book offers:

• A thorough yet accessible exploration of John’s Prologue, making deep theological concepts clear for all readers.
• Insights into how John’s Gospel builds upon the Old Testament and engages with diverse worldviews.
• Apologetical applications that defend and present the Gospel in today’s world.
• Practical reflections on how the truths of the Prologue shape our relationship with God and our mission to share the Gospel.

Whether you are a pastor, a student of theology, or someone seeking a deeper understanding of Scripture, this book will inspire you to marvel at the eternal truths of the Gospel and equip you to communicate them effectively.

Daniel Amari is President of the Religion Research Institute, an organization dedicated to scholarly research in the fields of comparative religion, Islam, and Christianity. Mr. Amari is also the author of Presenting the Gospel to Muslims, John’s Logos, and Cradle of Islam.