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Ravi Zacharias

Ravi Zacharias


Frederick Antony Ravi Kumar Zacharias was born in India in 1946 and immigrated to Canada with his family twenty years later. While pursuing a career in business management, his interest in theology grew; subsequently, he pursued this study during his undergraduate education. He received his Masters of Divinity from Trinity International University in Deerfield, Illinois. Well-versed in the disciplines of comparative religions, cults, and philosophy, he held the chair of Evangelism and Contemporary Thought at Alliance Theological Seminary for three and a half years.

He has multiple other doctorates and degrees from a variety of colleges and seminaries.

For 35 years Ravi Zacharias has spoken all over the world and in numerous universities, notably Harvard, Princeton, and Oxford University. He has addressed writers of the peace accord in South Africa, the president's cabinet and parliament in Peru, and military officers at the Lenin Military Academy and the Center for Geopolitical Strategy in Moscow. At the invitation of the President of Nigeria, he addressed delegates at the First Annual Prayer Breakfast for African Leaders held in Mozambique.

Dr. Zacharias has direct contact with key leaders, senators, congressmen, and governors who consult him on an ongoing basis. He has addressed the Florida Legislature and the Governor’s Prayer Breakfast in Texas, and has twice spoken at the Annual Prayer Breakfast at the United Nations in New York, which marks the beginning of the UN General Assembly each year. As the 2008 Honorary Chairman of the National Day of Prayer, he gave addresses at the White House, the Pentagon, and The Cannon House.

Commentator Chuck Colson referred to Zacharias as "the great apologist of our time."
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A knowledge and appreciation of history is difficult for a culture so enthralled by the moment, a culture that shuns the discipline of a larger context in any study. Unfortunately this loss of historical interest has made the present difficult to address because the context of the past is imperative if we are to salvage the future.
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The purpose of prayer and of God’s call in your life is not to make you number one in the world’s eyes, but to make him number one in your life. His calling is perfect, and he has a specific place for each one. Every member of the body has a particular role, and we find our fulfillment in filling that role.
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The hill of Calvary lies at the very center point of the gospel. All the suffering of the world converged there in that single act of sacrifice when the One without sin took the penalty of our sin and accepted the ultimate in suffering — separation from his Father — so that we might be drawn near to him. That was the lowest point of the incarnate Christ — to be separated from the Father while still in the center of the Father’s will. There the threads converged in a pattern that seemed so disparate from the world’s point of view, yet they supplied the crimson threads of our restoration to God.
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God clearly called me into the preaching and teaching ministry, principally in hostile arenas. An odd call for a shy individual, I would think! But God does it his way.
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George MacDonald made the following observation: Instead of crushing the power of evil by divine force; instead of compelling justice and destroying the wicked; instead of making peace on earth by the rule of a perfect prince; instead of gathering the children of Jerusalem under his wings whether they would or not, and saving them from the horrors that anguished his prophetic soul—[Jesus] let evil work its will while it lived; he contented himself with the slow, unencouraging ways of help essential; making men good; casting out, not merely controlling Satan… To love righteousness is to make it grow, not to avenge it… Throughout his life on earth, [Jesus] resisted every impulse to work more rapidly for a lower good—strong, perhaps, when he saw old age and innocence and righteousness trodden underfoot [italics added].5
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I refer to the cross of Christ. The cross stands as a mystery because it is foreign to everything we exalt - self over principle, power over meekness, the quick fix over the long haul, cover-up over confession, escapism over confrontation, comfort over sacrifice, feeling over commitment, legality over justice, the body over the spirit, anger over forgiveness, man over God.
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In the 1950s kids lost their innocence.They were liberated from their parents by well-paying jobs, cars, and lyrics in music that gave rise to a new term—the generation gap. In the 1960s, kids lost their authority. It was the decade of protest—church, state, and parents were all called into question and found wanting.Their authority was rejected, yet nothing ever replaced it. In the 1970s, kids lost their love. It was the decade of me-ism dominated by hyphenated words beginning with self. Self-image, Self-esteem, Self-assertion . . . It made for a lonely world. Kids learned everything there was to know about sex and forgot everything there was to know about love, and no one had the nerve to tell them there was a difference. In the 1980s, kids lost their hope. Stripped of innocence, authority, and love and plagued by the horror of a nuclear nightmare, large and growing numbers of this generation stopped believing in the future. To bring it up to date, I have added two more paragraphs: In the 1990s kids lost their power to reason. Less and less were they taught the very basics of language, truth, and logic and they grew up with the irrationality of a postmodern world. In the new millennium, kids woke up and found out that somewhere in the midst of all this change, they had lost their imagination. Violence and perversion entertained them till none could talk of killing innocents since none was innocent anymore.
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The game is played not to protect the rules; rather, the rules are made to protect the game. That
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Our society is walking through a maze of cultural land mines and the heaviest price is exacted as we send our children on ahead.
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The tragedy with growing up is not that we lose childishness in its simplicity, but that we lose childlikeness in its sublimity.
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Seeking new sensations while violating the sacred first desecrates the self and finally destroys the sensation.
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Oameni fiind, ne închipuim că speranțele și visurile există pentru noi și că noi existăm pentru ele.
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Oare nu cumva bucuria anticipării îl determină pe copil să iubească mai mult Ajunul Crăciunului decât Ziua de Crăciun? Oare nu cumva din cauza că împlinirea dorințelor lui se află atât de aproape, acesta - deși frânt de oboseală - refuză să adoarmă, și se străduiește să țină ochii deschiși? Dar Crăciunul trece și copilul se trezește la realitate. Dorința s-a stins și tot ce înainte stârnea mirarea este pus înapoi în cutie. Actul în sine al despachetării scade oare din farmecul darului? De ce e atât de întortocheată căutarea omului după împlinire? De ce avem mereu impresia că încântarea după care tânjim este așa de greu de obținut și aproape scandalos de complicată?
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Mirarea e acea calitate a minţii care se bucură de fiorul emoţiei, deşi nu renunţă niciodată la raţiune. Este acea abordare a realităţii ce nu are nevoie mereu de momente de exaltare pentru a se menţine pe linia de plutire, dar nici nu este făcută vulnerabilă de căderile în lupta vieţii. Ea vede extraordinarul în ordinar şi găseşte în extraordinar confirmarea a ceea ce deja ştie. Mirarea îmbraţisează sufletul (spiritual) dar este resimţită şi în trup (materialul). Mirarea interpretează viaţa prin ochii eternităţii în timp ce se bucură de clipă, însă nu lasă niciodată ca imaginea de moment să epuizeze eternul. Mirarea dă farmec şi ştie unde şi când să găsească acel farmec. Mirarea ştie cum să citească umbrele, deoarece cunoaşte natura luminii. Mirarea ştie că deşi nu te poţi uita ţintă la lumină, nu poţi să vezi nimic fără ea.
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Vedeți, fiecare limită fixată de Dumnezeu sugerează ceva ce merită protejat, astfel că dacă vrem să păstrăm miracolul existenței trebuie să apelăm la manualul de instrucțiuni al lui Dumnezeu. Cine crede că poate fixa limite la întâmplare fie că distruge miracolul vieții, fie că va sfârși el însuși în epuizare. Poruncile lui Dumnezeu au rolul să protejeze adevăratul rost al vieții, și nu invers. Dacă ținem cont de acest adevăr în viața noastră, nu ne vom pierde niciodată capacitatea de a ne mira.
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It’s odd God. Time’s shoeless feet sneaked up on me and caught me by surprise. The days of youth I knew so well are gone with the blink of an eye. Innocent play and laughter, tire swings and fun, those days were too soon ended when I thought they’d only begun. Backyard friends were many Worries and fears were few. Hopes and dreams were not yet dashed. But life as it was then is through. No longer tree swings, now they’re blowouts that complicate schedules and work as I recklessly race down the freeway in search of a paycheck and perks. How I long for the years of my childhood, when life was uncluttered and free. Perhaps there’s a way to reprogram my goals and capture the me that was me.
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Religia și elementele ei specifice ne pot distrage foarte ușor atenția de la adevărat semnificație a mântuirii, care nu are nimic de-a face cu un ritual, ci e o relație; nu implică nicio postură a trupului, ci e o nevoie a sufletului; nu are legătură u un anumit moment al zilei, ci e o prezență a Lui permanentă; nu cere să-L îmbunezi pe Dumnezeu, ci să te odihnești în purtarea Lui de grijă; nu este în relație cu cultura, ci cu adevărul; nu presupune câștigarea păcii, ci se bazează pe puterea lui Dumnezeu care face minuni.
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Oare nu este interesant cum poveștile, mai noi sau mai vechi, ajung mai devreme sau mai târziu să vorbească despre ce înseamnă să iubești și să fii iubit? Ele meditează asupra acestei nevoi vitale pe care o simțim toți pe parcursul vieții noastre. Ne dorim cu ardoare să știm și să simțim că suntem iubiți. Tânjim după relații semnificative pentru noi, sigure și tot mai profunde.
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Pe când dragostea zidește. Dragostea este o componentă vitală a mirării. Și dragostea este acea condiție prin care inima „pompează” inteligență emoțională prin vasele sangvine ale umblărilor noastre de zi cu zi. E încredere tacită că aparții unei alte persoane; e dedicarea față de o cauză mai mare decât tine însuți; e o relație în care faci alegeri nu doar pentru tine; e rădăcina și cauza unor sacrificii nesfârșite. Când găsești această dragoste, mirarea persistă chiar și în momentele de mari temeri. Dar nu este deloc ușor să înțelegi cum funcționează această dragoste.
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The God the new atheists reject is not the actual God of the Bible.
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