Christianity and Culture has been published since 2002 as a periodical issued four times per year until the end of 2007, and monthly since the beginning of 2008. The periodical serves as a setting for open discussions, soliciting participation from authors of different religious beliefs and standpoints. All texts published in Christianity and Culture are intended to invite dialogue.
       Since the beginning of 2008, the Communitas Foundation has organised meetings of the Christianity and Culture Club, which directs public debate to commonly ignored, but long existing issues relating to the role of Christianity in our society and its impact on culture, art and politics. The Club aspires to regularly hold consultations on topical issues in these fields.        Christianity and Culture seeks to focus on terms, meaning, credibility and modern adequacy of uniformities and imperatives, which by the inexorable compulsion of actuality are rendered obsolete.

       The natural and inevitable yearning for quick and discernible changes in the times we are living in functions as a centrifugal force, logically hurling the problems of spirituality and religion to the periphery of relevancy, diminishing their weight and presenting them to us as untimely, symbolical and abstract. However, what has been historically proven, and tragic, is that this outward trend, subject to relentless rule, will only end up with the same problems directed back on its same trajectory. Moreover, problems that we throw to the periphery return more powerful and twice as influential. Therefore, this centrifugal rejection in problems of spirituality and religion is, in effect, impossible. These matters inherently belong to the core of relevancy, and will eventually return to it; we will understand that they never left their central position. Experience shows that any delay to comprehend this concept would appear fatal.

       This Christianity and Culture project addresses the absence of a broad and literate dialogue in topics relating to spirituality, as well as peculiar tensions of the intelligent nature of man. These tensions stem from the impossibility to share and discuss spiritual moods and religious feelings in an environment which coincides with the intelligent, cultured and educated nature of man.