Category: Belief

Introduction

Religion is a concept that has been frequently used to denote the spiritual dominance and practices of Christians. It sets itself apart from the portrayal of worldly perceptions and knowledge. In fact, it is doubted whether those who do not embrace and worship ghost, divinity, or other spirits, and those who have the essential and natural vision on humanity should search for divine knowledge.

It is always difficult to understand Christian teachings because understanding how God exists is also not easy. Based on biblical teachings, there are supernatural and natural beings. Understanding these characters is essential for spiritual nurturing. According to White and Cessario (2001), good religious studies and personal convictions are thus very necessary in nurturing spiritual faith.

Considering these two concepts in our everyday undertakings is important in advancing the faith of an individual and groups. It is not possible to please the Almighty where there is no faith and gracious actions. In the bible, Enoch justified the act of faith and delighted God.

Faith imparts life to the spirit of individuals and any spiritual task that is accomplished without faith generates transgression. Therefore, the Lord considers those who lack the faith to be lifeless in everything they do. In the bible, any faithless individual is compared to the adorned picture that is dull but depicts that object.

Conversely, the spiritual believes that lack affection appears to be wonderful and is not absurd before man. Although the faithless responsibilities might be sparkling before human sights, they hardly pervade the everlasting life according to God.

Such responsibilities are perceptive and obscure because they are of good quality and spirited effects, but are not predetermined according to biblical teachings. It is, therefore, imperative to base our knowledge on St Augustine’s teachings that there can be no virtue without faith.

Being Righteous, Sinless and Gracious

Faith is hardly acknowledged where there are no righteous virtues since it may not be instilled without gracious acts. Faith and grace are normally linked up to create real virtue. For one to be righteous, it is important to embrace and live a sinless life because this will lead to faith nourishment. In fact, gracious acts facilitate the faith we possess in Christ and help us to be accepted by God.

For instance, in the bible, a robber who endured pain alongside Jesus had strong faith in Christ and believed in God. The gracious God later forgave the thug and cleansed him of his sins because he had faith (White and Cessario, 2001).

Hence, the Bible teaches that spiritual nourishment cannot lack life, but life can be without the nourishment of self-righteousness. Nobody who sins before God and fails to repent is righteous. As the Bible asserts, the Almighty may not be gracious or have mercy on such a sinful person.

Being Virtuous and Having Faith in God

According to the biblical teachings, man is obligated to have faith to nurture the good virtue in him. It is true that people who excel by executing their desired virtues have no everlasting life. Like the biblical burglar, he had no desirable qualities but repented before God and was granted time to live.

Furthermore, the Bible teaches that God will not hear excuses and objections from any man who sins and waits to be forgiven after the time for repenting have elapsed. The Bible affirms that it is the only faith that will save everyone from the bondage of sin (Zschokke, 1830).

However, salvation is going astray when we fail to acknowledge faith and dispense our lives to the virtues relating to bad qualities. The Bible claims that no good feature in man can be available to an endless life that lacks faith. Thus, our work cannot justify our actions, but rather our faith may help us to acquire the desired and prospective virtues.

The tendencies that are present in the course of good personal acts are human virtue. Faith represents the devotion itself, therefore we have fashioned and indistinct faith. A fashioned faith entails two things namely perfecting it and believing it. All these are the proceeds from intelligence confirmed by the authority of our will.

However, indistinct faith is not a virtue and does not necessitate precision on the part of man’s willpower. Besides, the Bible teaches that temperament would not be a virtue if cautions were not there to coherently control and determine the power of man. Hence, all practices that possess values of excellent human accomplishments are virtues.

This implies that any spiritual object pertaining to faith is beyond human explanations (Zschokke, 1830). God reveals these spiritual objects since they are outside the deliberation of God’s creatures. Not unless, you have sturdy faith to envy good virtues then God can reveal them to humanity. It is clear that God inculcates convention in people whose achievements are higher than their temperaments (St Thomas Aquinas, 2000).

St Augustine Teachings on Faith

According to St Augustine, there can be no good care held where faith is not present. One must not imagine that a man will possibly do some finer action without faith. Thus, we ought not to lay down the first-class mechanism before affection. Although men take these occupations as admirable honor, to God they are of no value and not acceptable.

A faithless person is like a horse competing out of the system way and undergoing an enormous work without any intention (St Thomas Aquinas, 2007). Consequently, if one had faith in God, he safeguards the virtue he has as an individual. It is for this reason that where there is no faith there is no excellent livelihood.

Augustine saw that faith must control the intention of a man to have good qualities. Jesus Christ said that his entire body was darkness if his eyes were nothing. Here, the eyeball signified the intention as specified by Augustine. In fact, there is no smile if a man does something with godly intention. Such actions leave one without good grace in that there is a lack of affection when we are working in love.

Measuring good virtues should not be by the facts themselves, but by the aim of the results for doing so (Aquinas, 2009). One may think he or she is implementing a proper virtue, yet it is an activity directly relating to a vice. It is not just before God for one to feed the hungry and dress the naked without having faith, respect, and love for Him. Otherwise, this pleasing quality is unproductive, worthless, and dead in the face of the Lord.

St Augustine demands that whether one fades or not, a faithless grace is nothing. The allegation is true in that faith does speak well about the work of God. Whereas we can fell to good virtues in building strong relations, we are hopeless without faith in Christ. Faith works well with charity. Therefore, it is important for an individual to have faith to set a stable foundation in God (St Thomas Aquinas, 2007).

It is in faith where we pass all other virtues like righteousness, self-control, knowledge, and influence as Augustine reveals. Without faith, we only have the shadows and name of these good virtues, but not the commitment itself. Moreover, in the livelihood of those missing true faith, there is sin and waste. It relates to the author of integrity and the dishonest virtue that occurs where there is no faith in God even if the qualities of an individual are the best.

In St Augustine’s statement, the pagans, Jews, and the heretics fed and dressed the poor. However, their work of good care was hopeless because they did it without faith. He compared them to a turtle who had found a nest for keeping her young birds so that they could not be lost. It was clear that if one had faith in God, he could protect the virtue he has individually.

Similarly, the nest signifies the faith that protects the birds (Aquinas, 2009). Thus, we can also safeguard our loyalty through faith so that our rewards remain unbroken.

Justification of Augustine’s Disputes by Other Saints

The spirit of having good virtues where faith is absent was in dispute by St Augustine. St Ambrose justified that by explaining the ordinary strength of the character that survives the vices. One would beautify up the time of faithless life and achieve the impossible virtues. He challenged that without faith no respect to the true God. As a result, any person is inevitable to confuse a virtue for a vice (Saint Thomas Aquinas, n.d).

St Chrysostom John wrote that many of the descendants lacking faith in them are not in the group of Christ. They may prosper in good works of kindness, have fairness, and always come out in care and sympathy, yet their work yield no fruit because they lack faith. He linked this to the story where the Jews asked Jesus concerning what they should do to be righteous.

All he did was to call for faith in the work of the Lord. One should believe, and immediate faith becomes complete in him. Through this, he shall thrive in good virtues in that not anything is excellent without faith. St Chrysostom in the same way insisted that one is lifeless when he excels and shines in good works without God’s faith (St Thomas Aquinas, 2007). It further shows having the valuable and godly burial place whilst attaining nothing from them.

Conclusion

In general, one should have a strong faith to have the pleasing virtues. The moral standards resulting from good features are linked with one another. Moreover, it is not normal for the open principles like grace, love, and faith to come to mind without charity. Compassionate faith cannot keep on living without moral virtues.

The inquiry about charity, hopefulness, and sincerity direct us to the conclusion that there can be no charity without hope and faith. If one has faith in God, he preserves the good virtue he has in character. Therefore, without faith, we only have the shades and names of these good virtues, but not the commitment.

It is the only faith that will save everyone from the oppression of sin. Salvation is going lost when we take no notice of faith and give out our lives to the virtues relating to bad qualities. Thus, faith is essential for true virtue in all spiritual aspects.

Reference List

Aquinas, Thomas. Summa Theologica: Translated by Fathers of the English Dominican Province. Alabama: Mobile Reference Press, 2009.

St. Thomas Aquinas. Summa Theologica Complete. Cairo: Library of Alexandria, n.d.

St. Thomas Aquinas. Summa Theologica: Second Section. New York: Cosimo, Inc., 2007.

St. Thomas Aquinas. The Summa Theologica. Raleigh: Hayes Barton Press, 2000.

White, Kevin, and Romanus Cessario. On the Virtues. Washington: CUA Press, 2001.

Zschokke, Johann. Hours of Devotion for the Promotion of True Christianity and Family Worship. London: Oxford University, 1830.

Zunic view drives into conscience that human civilization is linked to the unwillingness of people to pay attention to the gospel. To the extent of questioning the incarnation of Jesus Christ, I become skeptical in basing my belief on the knowledge of this world. How safe is it to investigate the validity of the creator? It is unsafe, of course! Unfaithfulness is termed as ignorance towards the consequences of sin.

The current world is filled with diverse philosophies guiding human beliefs. Atheists believe that there is no God. Other religions are driven by principles that are based on the worship of gods. However, the Bible affirms the true worship and faith that all people should follow. Moreover, through faith, God assures all individuals prosperity. Let us have a look at the scriptures.

• Philippians 1:8: For God is my witness, how I yearn for you all with the affection of Christ Jesus.
• Hebrews 11:8: By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed, and went, even though he did not know where he was going.
• Ephesians 6:10: Finally, be strong in the Lord and the strength of His might.
• Psalm 28:7: The Lord is my strength and my shield; My heart trusts in Him, and I am helped; Therefore, my heart exalts, and with my song, I shall thank Him.
• Daniel 2:14-48 shows that: Daniel and his colleagues obtained mercies of God through faith, and that overturned the plans of Nebuchadnezzar to slay them plus other Chaldeans. The power of faith in God saves lives, even the lives of sinners.

(Do you feel compelled to have faith in God? How should we approach God with matters of our lives? Believe that our help can come from another source? Trust in Him from the beginning? The assurance is in Matthew 6:33: “But seek first the kingdom of God and His righteousness, and all these things shall be added unto you.”)

The Power in Unfeigned Faith

Faith that is pure, genuine, and legitimate is the power of all people who do God’s will. Timothy is brought up in a family of a mother and grandmother with a sincere belief in heavenly promises. Paul mentions Eunice and Lois as the emblems of faith and role models from which Timothy’s conviction to live purely for God’s purpose stems. Moreover, he gets convinced beyond a reasonable doubt that since Timothy has followed the footsteps of his parent, nothing would have drawn him away from the pure walk with God. (5)

What then should form the foundation of our beliefs? Before highlighting the family members of Timothy, Paul, in his letter, mentions his forefathers who served God as his role models. He then advances to emphasize that with a clear conscience, prays and admires seeing Timothy in unfeigned faithfulness to serving God. Paul then motivates Timothy to cheer up and invest his talents in serving God. He reasoned that God had given his Spirit to faithful people, to empower them and impart love that sustains a sound mind. (3-4, 6-7)

Please do not take your parents’ faith in God for granted… Putting yourself into the context of how faith in Paul and Timothy is established, have you upheld the beliefs your parents and grandparents had in God? Are you the type who has set aside faith in God that your parents taught you?

• Acts 7:32: God appealed to Moses regarding Himself as the God of his fathers, and proceeded to mention Abraham, Isaac, and Jacob, who were faithful to him. Therefore, no one should leave the pure faith in God through which his or her parents got the power to do beautiful things.

Unfeigned faith in God strengthens human beings to endure troubles and work unceasingly to overcome challenges. Believing in Jesus Christ will help the person in the commission to spread the gospel. However, the course of preaching is associated with challenges and afflictions, some of which may call for the head of a faithful servant of God. Lifestyles of people and their cultures may also lead to stigmatization of an individual who is devoted to serving God. Moreover, a person who does the will of God is perceived by his or her fellows as uncivilized. What then should we do as people who are genuine to God in their faith?

• We should neither be ashamed nor scared of being faithful to God and doing His work. Paul counts himself a captive of the gospel work, and so should be Timothy who has unfeigned faith in God. (8)
• Mark 8:38: “For whoever is ashamed of me and my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

The scriptures summons all people to be confident, knowing that through faith in God, all the requirements for sustainability are availed. Paul asserts that he is persuaded to suffer the things of this world and be saved by the grace of God. The same kind of faith should form the foundation of Christians’ beliefs because the strength to overcome afflictions come from the grace and mercies of God.

Faith is the Strength when doing the Service of Jesus Christ

Faithfulness to God strengthens an individual to work devotedly. Like a soldier on the battlefield, Timothy is commissioned to endure in the grace provided by Jesus Christ. Moreover, Timothy was to train his fellows who exhibit boldness in character the word of God so that they would engage in preaching the gospel of God. Through the faith that Timothy held, he was not supposed to go contrary to the directives of his commander, who is God. In Deuteronomy 5: 1-33, the ten commandments and the statutes of God are plainly stated. That implies that God is the commander of soldiers of Jesus Christ. (vv.2:1-13).

Considering the way soldiers should behave on the battlefield and military camps, Paul compelled Timothy to adopt the same skills. In no instance should a soldier love the enemy because it appears lucrative? He should be firm to the principles they are trained and faithfully yield to the commands of the director. (Barrow, 2016).

The same manner is the way God expects people to be faithful, and without divided attention, act according to the biblical directions.

Nobody can withstand the pressure of unfaithfulness. Some people have gone to the extent of feeling that they no longer deserve to live. What does that mean? In Isaiah 59:1-3: God alienates Himself from those who are not faithful to him. Moreover, the capacity to stand and proclaim the gospel to people elevates it because it is the Holy Spirit that strengthens individuals while they are preaching.

The greatest commission ever given to mortal beings by immortal Beings is to proclaim the gospel. According to.. vv.3:10-17: the inspiration for writing the word of God in the Bible was through the Holy Ghost. In Romans 10: 10-16: the scripture itself compels human beings to know it by reading and preaching for an individual to know Jesus Christ and become righteous. The very great commission is upon Timothy through Paul’s letter as a genuine seeker of God through faith… In no instance should we, therefore, as Christians settle down with the power obtained from God through faith. The message of God’s grace to all human race, tongues, and tribe is to be proclaimed by you and me who have known it… vv.4:1-8.

Power to Overcome Sin through Faith.. vv.2:14-26; 3:1-17

We talk of sin when there is the transgression of the law. 1 John 3:4: But it is not the law tabulated in the constitutions of different nations… Upon going against the law of God, an individual graduates to be called a sinner. It implies that by believing the word of God, an individual will not sin. The approval by God’s judgment is vital for someone to be counted righteous through faith. Having a strong belief in God makes an individual be validated by God and granted the heavenly promises to human beings such as wisdom. (James 1:5-6)

The strength to overcome sin and be approved by God is obtained by faith. In Hebrews 11:6, it is written that: “without faith, it is impossible to please God, because He is the rewarder of those who diligently seek Him.” It is by faith that God gets pleased and approves and individual.

According to Holly and Lilian 2016, through God’s strength, an individual can overcome the temptation that the person faces each moment. John Piper further adds that the power of sin cannot be overcome by anything else apart from faith. Believing that what God has promised will surely come to pass entails being confident that there is forgiveness of sin and having success by living righteously. It is because “faith is the substance of things hoped for and the evidence of things not yet seen.” (Hebrews 11:1).

Kristen states that the infinite nature of God is defined by faithfulness. The advice from Paul is direct and straightforward and applies not only to Timothy but also to all people who are believers in Jesus Christ as their Lord. Paul directed Timothy to be lustful… Instead, his pursuit was to be invested in “righteousness, faith, charity, peace”, as an individual who invites the Lord into his life wholeheartedly and pure mind.. vv.22-26.

Our Strength from God through Faith

Strength from the Holy Spirit is obtained by Pure Faith, not Masquerading

The article by Zunic Nikolaj highlights that: “the chief task of each human being is to become a true self, instead of assuming a fraudulent identity.” Unfeigned faith implies that an individual who believes in God exclusively holds to His principles and precepts. Such kind of faith is termed pure and is a point upon which God justifies individuals as righteous. In James 1:17 it is highlighted that: “every good gift and every perfect gift come from above, and come down from the Father of lights, with whom is no variableness, neither shadow of turning.” The gifts from God empower us just as it is highlighted in.. vv.1:6-7. In Revelation 3:14-22: being lukewarm is great treason before God. People who have a middle ground cannot be granted strength from God because they do not believe in Him. Everyone here should, therefore, be faithful, exclusively devoted to the service of God to realize heavenly blessings in life.

Strength from Our Genuine Faith in God Makes Us Righteous

Indeed, God has promised prosperity and His accessibility to people who will search for Him with all their hearts in Jeremiah 29:11-13. What does it imply? God is ready to sustain anyone who is convicted to worship Him exclusively. Jesus Christ emphasized that “no one can serve two masters”, because it is evident that he or she will love one and hate the other master. The prosperity promised by God is eternity, which only the righteous people are promised. But without faith in Jesus Christ, we can be saved. What does that mean? John 3:16: “…whosoever believes in Him should not perish but have everlasting life.” May the Lord strengthen our faith in Him so that His grace saves us? Edward urges Christian to have genuine faith in God and not just a faith that can be terminated through difficulty that the person faces. Hammell narrates the story of the power of Abigail who was a woman of strength and faith.

Therefore, each one of us should have pure, genuine, and unfeigned faith in God. In that way, all of us will receive blessings in this life, and into eternity we will be approved by God to live forever for having lived righteously and faithfully to Him.

Bibliography

Barrow, Rosemary. “Faithful and National unto Death: Identity Militarism, in Victorian Masculinity Britain.” Graeco-Roman Antiquity and the Idea of Nationalism in the 19th Century: Case Studies, (2016): 131.

Deede, Kristen K. “The infinite qualitative difference: Sin, the self, and revelation in the thought of Søren Kierkegaard.” International Journal for Philosophy of Religion, no. 53, (2003): 25-48.

Edward, Andrews. “Fearless Be Courageous and Strong Through your Faith in these Last Days.” Christian Publishing House, no. -, (2017): 20-21.

Hammell, Cynthia. “Young’s Abigail’s Story: Biblical wisdom from a woman of strength and faith.” (Book review).” The Christian Librarian 63, no. 1, (2020): 7.

Holly Gadd and Lillian Tryon. “Building Biblically Founded Faith and Values through Campus-Wide Healthy Lifestyle Project.” Biblical Foundations of Faith and Learning, no. 1, (2016): 18-19.

John, Piper. “Future Grace. The Purifying Power of the Promises of God or Living by Faith in Future Grace.” (Book review).” (1995): 4.

Nikolaj, Zunic. “The Dialectic of Sin and Faith in “Being Able to be Oneself.”” Open Theology, no. 5, (2019): 367-376.

Book Summary

The book Faith-Sharing: Dynamic Christian Witnessing by Invitation by Fox and Morris provides central insights and guidelines of sharing the word of God through evangelism. According to the book, growing as a disciple of Christ is a process that must begin with a good foundation. This theme forms the basis of the entire work. The book presents key suggestions for Jesus Christ’s followers who wish to remain strong in their faith. The suggestions include learning how to pray, mastering how to read the Bible, knowing how to use resources that are available at both personal and ministerial levels, living in authentic relationships, having time for devotion, and learning how to discern one’s call to serve God. Besides, the book sheds light on how Christians should share their faith through evangelism.

Firstly, the book begins with a discussion of the motive of faith sharing. In this area, Fox and Morris mention that faith sharing must be driven by a purpose, which is based on a strong desire to share the word of God to other people.¹ This motive is driven by a strong belief in Christ based on His evangelistic work that He did when He was on earth. His message involved calling for His followers to spread the word of God. Further, the motive of faith is based on the desire to bring others to Christ to continue with His (Jesus) ministry.² Lastly, faith sharing is an important process where believers help one another to become pillars of faith.

Secondly, according to the book, the nature of Christian faith is a concept that many Christians and followers of Jesus do not understand very well. In this case, the book seeks to bring forward knowledge on the characteristics of the Christian faith in the ministry. In explaining the concept of Christian faith, the book provides the definition of faith, which in this case refers to a “trust” or “confidence” that is directed towards Christ and God, Jesus’ teachings, promises, revelations, power, and readiness to serve.

Concepts Learned

The three concepts that I have learned from the text include the meaning of faith, the motivation for faith sharing, and the appreciation of the meaning of faith sharing. In the book, the meaning of faith is well explained as the cornerstone of Christianity and consequently a central characteristic that Christians must possess in their journey of followership with Christ. I have also learned the various misconceptions that many people have about faith. Consequently, the book lays down a strong foundation for those who would like to begin the journey towards a strong relationship with Christ.³ Lastly, I have also realized that the motivation of faith sharing is a duty that Christ had on His followers. Evangelism helps in strengthening other people’s faith so that they can become stronger followers in Christ’s ministry.

Missiological Implications

The concepts that have been presented in the book have significant missiological implications for evangelism. For instance, the concept of invitation that is presented in the book means that evangelism is not a process that should happen only in formal settings of the Church, but also even in family and friend circles where individuals share the word of God to others. In this case, the concepts of the book take evangelism from the confines of the Church to all those who profess faith in Christ. Lastly, the concept of faith sharing by invitation is a new approach that needs to be studied further to ensure that it is well understood and implemented by Christians in their process of sharing and/or spreading the word of God to all people.

Subjects and Themes

The book points out the centrality of faith as the foundation of Christianity. Accordingly, Christianity is built on faith, which is the cornerstone of a life of obedience. The book confirms that without faith, spirituality cannot prevail. Consequently, hope and other concepts that Christians preach cannot succeed in the absence of faith. At a personal level, without faith, it is difficult to have a strong belief in Christ and even more difficult to share or partake in the sharing of the word of God. ⁴ The book further brings a vital discussion of the elements that interfere with people’s faith. It acknowledges that indeed many people, especially the followers of Christ, do not have a clear grasp of the faith that Christ preached about during His time on earth. The book recognizes the fact that faith is a highly controversial and confusing concept among both believers and non-believers.

With an understanding of the motive for faith sharing and the nature of Christian faith, the book embarks on a discussion of the significance of faith sharing. Accordingly, faith sharing is viewed as the process through which Christians convey the word of God to non-believers. Faith sharing between Christians is a central process that allows them paint a picture of Christ by engaging in the work that He commanded them to do before departing to heaven. Through faith sharing, individuals reveal their experiences on their relationship with God, the struggles that they face in the journey to Christian faith, and the way they respond to many drawbacks and difficulties in their faith in Christ.

Bibliography

Fox, Eddie, and George Morris. Faith-Sharing; Dynamic Christian Witnessing by Invitation. New York: NY: Discipleship Resources, 2003.

Footnotes

1 – Eddie Fox and George Morris, Faith-Sharing; Dynamic Christian Witnessing by Invitation (New York: NY: Discipleship Resources, 2003), 13.

2 – Fox and Morris, Faith-Sharing, 17.

3 – Fox and Morris, Faith-Sharing, 21.

4 – Fox and Morris, Faith-Sharing, 25.

Introduction

The link between religion and healing is puzzling because, within a religion, there are subset cultures and individual opinions that may not concur with one’s main religion. A disease is a life-threatening event that creates a feeling of hopelessness and desperation for the infected and affected parties. Each individual has a set of beliefs or doctrines dictated by religion, culture, or experience to follow when faced with such a calamity, and will act based on these beliefs and doctrines. This paper aims to discuss the healing perspectives of three religions: Jainism, Islam and Hinduism, in comparison to Christianity.

Spiritual Perspective on healing

Jainism originates from India. This religion believes that good health begins with a peaceful mind that is free of evil thoughts. The believers of Jainism hold that the universe neither has a beginning nor an end. It operates on the existing entities that undergo countless changes. The people who follow Jainism do not believe in the existence of God as the creator, protector and destroyer of the universe (Mardia & Ranki, 2013). Instead, they believe in idol gods called Tirthankas (an example is shown in the picture). Jainism is borne out of human nature, and it dwells on the strength of one’s ability to control self. This concept derives its meaning from the word Jina or Jin, which in Arda-Magadhi (India’s ancient language) is used to refer to a person that has conquered themselves.

Apparently, there is a contradiction in Islam between official Islam and popular belief in Islamic societies. Official Islam is where Muslims believe in Prophet Muhammad’s recommendations as contained in the hadith and the Quran, and as taught by the ulama and imams. Popular belief is as old as Islam and is based on the existence of the “Evil Eye”. In a nutshell, nonetheless, Allah (God) is the healer, and the Islamic healers/doctors are merely his subjects.

These recommendations are either self-driven or driven by an individual termed as an Islamic healer/doctor. According to Islamic teaching, illnesses are distinguished by their cause; they can be attributed to natural or supernatural factors. Muslims believe in the effect of the evil eye, jinns or magic, and it is this effect that results in illnesses with a supernatural cause. Depending on the nature of the disease, an Islamic healer or doctor can be sought; the doctor deals with natural causes of disease while an Islamic healer addresses the supernatural causes (Hoffer, 2000).

In Hinduism, illness, injury or sickness is ascribed to karma. According to karma in Hinduism, one’s actions determine his or her fate (“reaping what one sows”) (Sharama, 2002, p. 2). Therefore, one’s thoughts, words and actions in the past influence his or her current health status. Hinduism upholds respect for human life; hence, such events as abortion or suicide are an abomination. Medical treatment is sought. However, gender inclination seems to influence the health care package because Hindu women will prefer female physicians and nurses to take care of them, and will only seek the assistance of their husbands for advice (Sharama, 2002).

Components of healing e.g meditation, prayer

Since the focus is on self, the practices used for healing are those that help the self to conquer physical illness. As a result, yoga, rational thought, experience, and meditation are practiced as ways of maintaining good health and preventing illness through a careful review of one’s actions. Jainism centers on non-violence and respect for human life. These doctrines and practices help individuals obtain a life free of tension and stress. The Jains are guided by doctrines that promote healthy behavior concerning lifestyle, and this helps to keep them safe from physical injury and illness. Jain worships idols and with the guidance of monks and nuns, they chant mantras, rosaries, and yantras in a bid to keep evil away.

Prophetic medicine in Islam prohibits the consumption of certain foods and feeding habits. On the other hand, there is an emphasis on other products such as honey and black seed as therapeutic approaches for gastrointestinal and dermatological ailments (Boston University, 2012). Arabic/Unani medicine based on the concept of body equilibrium is used. This concept focuses on wet/dry, hot/cold humor within the body because the balance of these humor is linked to good health. Food and herbs are used to attain this equilibrium, as the traditional doctors (Hakims) practice homeopathy, chiropractic, and herbal medicine.

Hinduism upholds karma; thus, each individual is keen about his or her actions. As a result, most Hindus are vegetarians. According to Sharma (2002), Indians believe in multiple rebirths that can be transcended through yoga. Yoga helps the seeker to join with reality to free oneself from the future and attain peace. Medical treatment that is committed to saving a life is upheld, but the ailment takes its natural course.

What is important to people of a particular faith when cared for by health providers of another faith

Respect for another person’s faith is important. This is manifested in situations where a health care worker asks a patient if he or she is comfortable with a particular service or product instead of just imposing it on him or her, yet it may not be commensurate with her doctrines and faith. In addition, a health care provider should not patronize the patient(s) based on their religion because it may feel a loss of belonging. The Jains uphold virtues that promote the well-being of self and the general Jainian community. Therefore, any health provider from another faith prompted to take care of a Jainian should uphold their virtues of non-violence, truth, respect for life, and ecological responsibility (Mardia & Rankin, 2013).

How do patients view health care providers who sideline their faith and accommodate the patient’s beliefs?

Healthcare workers encounter this inner conflict almost every day, taking care of another person while respecting his or her religious affiliation. The patients appreciate this gesture, and they can communicate more freely with their health care workers. This move aims to make the patient comfortable because further agitation may jeopardize the entire healthcare process.

Comparison of Jain, Islam, and Hinduism with Christianity and your own beliefs

Unlike Jainism, Christians believe there is a God who heals. Christians believe in comprehensive practices for prevention, cure, and rehabilitation of illnesses as opposed to Jainism which beliefs in the power of the inner self to maintain a healthy life.

Like Muslims, Christians believe in the healing ability of God for whatever ailment. However, unlike Muslims, Christians do not have special healers to fight off the “Evil eye”. The Christians believe in supernatural forces like curses, which can be reversed through prayers and forgiveness from God. Doctors are the main vessels sought to cure diseases, and in cases where the cause and disease cannot be explained by scientific theory, deliverance through prayer and fasting is sought.

Christians are liberal, and they have free will, to some extent. For instance, while Hinduism does not promote assisted suicide or mercy killing like when a person is terminally ill, Christians may push for this to alleviate human agony. However, just like Christians who may push for assisted suicide when a person is on a life support machine, or whose life is being artificially prolonged, an individual is left to make an independent decision in Hinduism. While Hinduism and Jainism are both from India, they differ in their understanding of karma. While Hinduism views karma as a theory that guides behavior while Jainism views karma as an object that obscures the journey towards self-development (Mardia & Rankin, 2013).

I believe God is a great physician. You have to pray and put your faith in him. I believe He determines when it is a person’s time to leave this earth and that no one should take their own life or assist with helping take someone’s life. Meanwhile, all resources are used to reverse the course of a disease, and if an individual succumbs to the illness, this is the will of God. I share the same views with Hinduism, Islam, and Christianity as far as the power of God is concerned.

In conclusion, a healthcare provider must understand and appreciate the different healing perspectives from different religions. Learning about these varying practices is important in the healthcare industry because it can be used to diversify the healthcare team. Therefore, in the case of an Islamic patient, an Islamic physician and Islamic nurse could be used to spearhead the delivery of the health care process to that particular patient. In addition, healthcare workers can plan for the meals of the patients following their cultures and clarify issues to make the client have a comfortable stay.

References

Boston University. (2012). Traditional Healing Beliefs & Practices. Web.

Hoffer, C. (2000). Religious Healing Methods among Muslims in the Netherlands. ISIM Newsletter, 6(1), 8. Web.

Mardia, K., & Rankin, A. (2013). Living Jainism: An Ethical Science. Alresford: Mantra Books.

Sharama, A. (2002). The Hindu Tradition: Religious Beliefs and Healthcare Decisions. Illinois: The Park Ridge Center.

Introduction

The readings found in the Hebrew Bible, New Testament, and Qur’an are as a result of divinely inspired records of God’s revelation to the men who wrote them and are referred to as the Canon of scripture. The word canon “goes back to Latin in the Greek word kano, chiefly meaning a ‘reed’ or ‘rod’. It later obtained two secondary meanings: 1) a measuring-rod or standard and 2) a list or index” (Bruce 39). In the early third century A.D, Origen used the former to point out that the bible was the standard of faith. This was meant to be the index by which people were to judge their actions as recommended by their religion. A century later saw Athanasius use the latter of these meanings in referring to the contents of the Bible.

“In the sense in which these books constitute the ‘list’ of writings which the Church reckons as the authoritative documents of divine revelation” (Bruce 78).

Hebrew canon

The Hebrew Bible recognizes twenty-four books that make up the bible. According to common knowledge, the thirty-nine books which make up the Old Testament are is the basis of the foundation of the beginning of Christianity although the Hebrew Bible counts the twelve ‘Minor’ Prophets as one book. It further counts the books of Samuel, Kings, and Chronicles as one each; Ezra and Nehemiah are counted as one book. This brings out the differentiation in the Hebrew bible that has a total of twenty-four and the common bible which contains thirty-nine books.

The structure or compilation of the Hebrew Bible is divided into three divisions: the Law, the Prophets, and the Writings. There is no reason to put forward this method of compilation as it neither follows a chronological order of how they were written nor subject matter. The law consists of the five books written by Moses; the Prophets consist of the books of Joshua, Judges, Samuel and Kings (the ‘Former Prophets’), Isaiah, Jeremiah, Ezekiel, and the ‘Minor’ Prophets (the ‘Latter Prophets’); the final part the Writings consist of three groups; firstly the Psalms, Proverbs, and Job; secondly a group of five books called the ‘Five Scrolls’, Canticles, Ruth, Lamentations, Ecclesiastes, Esther; and thirdly the books of Daniel, Ezra-Nehemiah, and Chronicles.

The New Testament canon

The authority of God in the New Testament cannot be exclusively attributed in the writing of the twenty-seven books that make up the New Testament as is the case with the Old Testament or Hebrew bible. The New Testament canon still acknowledges His authority and acceptance of it is as basic as that to the Old Testament. It is seen in the New Testament writings both directly and indirectly. “The Gospels are the written form of the witness borne to Christ by His apostles, whom He specially commissioned and to whom He promised that His Spirit would enable them to remember and understand His words” (Bruce 56). Every early Christian believed, as of today’s Christians that God revealed Himself supremely and finally in Jesus Christ and this forms the basis of the New Testament (Bruce 61).

The order with which we are familiar in our English Bible is partly based on the subject matter; it is, for the most part, the order found in the Septuagint, the Greek translation of the Hebrew Bible made in the third and second centuries B.C. It appears that the order of the Hebrew Bible which has come down to us is the order with which our Lord and His contemporaries were familiar in Palestine. In particular, it appears that “Chronicles came at the end of the Bible which they used: when our Lord sums up all the martyrs of Old Testament times, He does so by mentioning the first martyr in Genesis (Abel) and the last martyr in Chronicles (Zechariah). (Luke. 11: 51; and 2 Chronicles. 25: 21)” (Bruce 86).

The Qur’an

Its writings borrow heavily from the Hebrew Bible and the New Testament canon. Most of the events described in it can be seen to have a basis on the other two canons. It is also a standard of measure for the Muslim faith. Although some dissimilarities with the New Testament and Hebrew bible can be observed in it such as different names of major actors and different attributes to the prophets, it is generally similar to the other two.

Comparison and contrast

Although there is the presence of the authority of God in the writing of the Hebrew Bible (the Old Testament canon) and the New Testament canon, there is a difference in how it is manifested. In the Hebrew bible, it is directly seen as the men who wrote these books were in direct communication with God. The New Testament has both instances of direct and indirect manifestation of this authority.

The Hebrew bible is acknowledged as the foundation of the belief in Christianity as it is today with the New Testament being believed to be a fulfillment of what was foretold by the Old Testament canon. The Old Testament as known today differs slightly from the Hebrew Bible as it has more books than it. In the Hebrew Bible, there are twenty-four books, unlike the Old Testament that has thirty-nine.

The structure and flow of the Hebrew bible are rather different from the New Testament. It is neither chronological nor subject-oriented. It is not understood what prompted this kind of compilation of the books that make up this bible. The books of the New Testament, on the other hand, show a chronology of events and some indication of subject matter can be seen throughout its setting.

In the book of Luke 25:44, the Lord, in some way, was aware of the threefold separation seen in the Hebrew Bible (the Law, the Prophets, and the Writings). This is evident in the way he speaks about the law of Moses, the prophets, and the psalms( this may not just refer purely to the book of Psalms but to the whole category of the Writings where the book of Psalms is found first. The evidence to support this division of the Hebrew Bible comes from the second century B.C. during the translation from Hebrew to Greek of the book of Ecclesiastics (the apocryphal book), the translator was unmistakably familiar with it. The translator goes further to make more than just one reference to this division in his translation’s foreword that was done at about 132 B.C (Bruce 54).

Conclusion

As this paper has shown the canons are a standard of measure or any index on which to measure one’s faith and judge everything they did as recommended by their religion. Therefore the Hebrew Bible, New Testament, and Qur’an can all be termed as standards of faith in their respective religious contexts. The differences in these three canons are outweighed by the similarities that cut across them. The Hebrew Bible can be considered as the basis of the foundation for the New Testament. Within the Qur’an, there are many instances where events, people, and prophets are similar to the Hebrew Bible and the New Testament.

Reference

Bruce, Fred. ” The Canon of Scripture.” Inter-Varsity, (1954): 19-22. Print.

Introduction

Shinto, which is a belief system that believes in the presence of spirits, deities or essences which embody nature and various aspects related to everyday living (i.e., fortune, victory, etc.), started in 660 BC. This belief system is unique in that practitioners need not express actual faith in the practice. Instead, merely performing the rituals when required (i.e., visiting shrines during New Year’s Day, festivals, etc.) is all that is necessary.

This differs significantly from a vast majority of current belief systems such as Christianity, Islam, Buddhism and the Hindu religion wherein some form of the profession of faith is necessary to be considered a member of their system of beliefs (Starrs, 34-37).

Through the analysis of Jensen and Blok, it can be stated that Shinto is more closely related to animism (i.e., the belief that animals, plants, etc. possess a spiritual essence within the natural world) (Jensen and Blok, 84-115).

Shimazono explains that the ceremonies and various rituals utilized by Shinto priests are somewhat similar to those of druidic rites and rituals from Britain as well as the shamanistic rituals from Native Americans (Shimazono, 1077-1098).

The similarity is based on how prosperity, rich harvests, and other similar conditions are believed by that practice who Shinto, Animism, druidic rites and shamanism to be influenced by adherence to rites and ceremonies (Shimazono, 1077-1098).

Thus, for Shinto “priests and priestesses” natural events such as lightning, wind, earthquakes and other similar natural phenomena are supposedly influenced through proper rituals with failure to adhere to such traditions often resulting in disasters for various regions.

They believe that appeasing these spiritual entities is the responsibility of Shinto shrines with proper appeasement often resulting in prosperity due to the land “gaining the favor” of the entities in question (Roemer, 491-512). Oddly enough, this belief system has expanded as of late to include practices involving success in romantic love, passing exams or even finding a job.

Personal Opinion

Overall, I would have to say that I do not agree with the Shinto belief system in general. For me, it seems quite similar to the practice of the ancient Greeks wherein they would attribute natural phenomena or disasters to the actions of their Gods and Goddesses.

From a modern day perspective, Shinto is an outdated practice that, while interesting from a cultural perspective, has endured for far too long as a belief system since there is no evidence to prove that it works or has a valid function. However, I do commend this particular belief system due to its practice of not requiring its members to profess actual belief in the rituals they go through so long as they perform them.

This is far different from the other belief systems that I am used to wherein strict adherence towards professing one’s faith was an absolute necessity.

Based on what I have read, Shinto seems less like a set of religious beliefs and more like a set of traditions that have been incorporated into Japanese society as a while without the burden of strict adherence. It is more like a “religion of convenience” in that believing in the practices it espouses is often a result of needing something at that particular instance instead of believing in the practice as a whole.

Works Cited

Jensen, Casper Bruun, and Anders Blok. “Techno-Animism In Japan: Shinto Cosmograms, Actor-Network Theory, And The Enabling Powers Of Non- Human Agencies.” Theory, Culture & Society 30.2 (2013): 84-115. Print

Roemer, Michael K. “Shinto Festival Involvement And Sense Of Self In Contemporary Japan.” Japan Forum 22.3/4 (2010): 491-512. Print

Shimazono, Susumu. “State Shinto And The Religious Structure Of Modern Japan.” Journal Of The American Academy Of Religion 73.4 (2005): 1077-1098. Print

Starrs, Roy. “Zen And The Art Of Statecraft.” New Statesman 140.5060 (2011): 34- 37. Print

In her book, Garland (2016) presents a collection of stories told by Christians and connected to social work. These stories vary depending on narrators’ cultural and social background, but all of them provide guidance for the discourse and practice of social workers. The first lesson of this book is that social work should be multifaceted to meet the specific needs of people, and it should consider the opportunities that every person has.

Therefore, a social worker is expected to integrate faith in his or her career at various levels, including families, communities, and individuals (Garland, 2016). It is important for social workers to find motivation and stay engaged in their profession as they need to show empathy to reach out the people. Another lesson is that a Christian social worker should not limit his or her views and methods to Christianity, while it is better to apply a broader understanding of social challenges and ways to overcome them.

Personally, I consider that the latent model of integrating social work and faith describes me best. I do not think it useful to always speak with people from the point of Christianity since some of them can be far from it (Oxhandler et al., 2021). However, even though I am not consciously relating Christianity to my service, its values and principles still find a way to reach a person (Garland, 2016). At the same time, I use the calling model if I see that a person needs a direction and that faith can be a good foundation for his or her further development. In this case, the calling model helps those, who struggle to find a new way to live, which was not considered by them earlier.

References

Garland, D. R. (2016). Why I am a social worker: Twenty-five Christians tell their life stories. North American Association for Christians in Social Work.

Oxhandler, H. K., Chamiec-Case, R., Wolfer, T., & Marraccino, J. (2021). Integrating social workers’ Christian faith in social work: A national survey. Social Work & Christianity, 48(1), 52-74.

All people strive for development in one way or another, but for all people, development is different. For someone, the development is exclusively career-oriented; for another, physical development improves oneself through sports and physical exercises. There are those people who strive for spiritual growth. In the read story, the author mentioned two basic methods of development, which consist in the sense of spirituality and faith.

The author begins his story with a phrase that clearly emphasizes that God exists. You’ll know God exists (Bissoondath). Faith gives people a sense of security, but each religion has its God, and there are many beliefs. Even though the author is not a believer, but a different feeling seizes him. Bissoondath claims that there is religious faith and spirituality, and they are unrelated and mutually exclusive.

A new feeling begins to open up for the author – a sense of the spiritual. Spirituality is characterized by the presence of people’s abilities and opportunities to change the conditions of their life and themselves. Spirituality and faith give a person the opportunity to develop, see, and enjoy every moment of life. The beauty of a rose or hibiscus, the miracle of the birth of a child, and the fact that you can hold it to your chest and feel the beating of its heart, as well as see the beauty of the midnight sky (Bissoondath). For some, religion, and others, the feeling of all this in life allows developing and growing spiritually.

Reference

Bissoondath, N. Religious faith versus spirituality.

The topic readings addressing the perspectives on perceiving holistic care are quite controversial by nature, as they encourage the clinician’s ability to assess the information critically and find a middle ground between the approaches. Thus, one of the most interesting concepts tackled in the topic readings is the evaluation of scientism as a means of explaining the phenomena of death, illness, and morality. The sphere of medicine is frequently associated with quite a skeptical attitude towards the notions of miracle and faith, as sometimes people mistake the hard work of the medical professional for a spiritual miracle. As a result, some professionals struggle with their qualifications being undermined in the face of religion and spirituality.

Considering this information, one may assume that the adherence to scientism is an option to describe the medical interference as the only relevant explanation of treatment and healing in general. The phenomenon of scientism, according to Sorell, stands for “a matter of putting too high a value on natural science in comparison with other branches of learning or culture” (Burnett, n.d., para. 3). Eventually, when prioritizing scientism over other aspects, the professionals struggle to recognize the patients’ individual perceptions of disease and life and create a considerable communication gap. This gap can be bridged by encouraging spirituality as means of promoting one’s well-being and motivation to recover (Grand Canyon University, 2020). As far as the notions of healing and disease are concerned, the information provided in the readings has value in terms of the urge to combine professional and spiritual perceptions of illness and recovery for the patients. Thus, while it is of paramount importance to explain to the patient the medical aspect of the disease, it is of equal significance to promote not exclusively Christian but an overall spiritual understanding of well-being and motivation to rehabilitate.

References

Burnett, T. (n.d.). What is scientism?

Grand Canyon University. (Ed.). (2020). Practicing dignity: An introduction to Christian values and decision making in health care [E-book].

Introduction

The doctrine of justification was the starting point for the expression of the radical theological position of Martin Luther and his formation as a reformer. The doctrine of justification is a central theological doctrine for all Protestant denominations.

At the heart of the Christian faith is the idea that a sinful man can receive eternal life, which becomes available to them through the death and resurrection of Christ. This idea is expressed by a number of concepts such as “atonement” and “salvation” was originally in the New Testament, and then in the writings of the Fathers of the Church and theologians until the late Middle Ages. By that time one of the images was seen as particularly important – the way of justification.

So, the aim of this work is a comprehensive review of the doctrine of Martin Luther – the justification by faith alone.

The fundamental idea, which was the basis for the theology of the period of Reformation, was the idea of Christianity Revival. Building a Christian life should be according to the New Testament and the first its interpretations.

Martin Luther as the founder of the new ideas claimed that the sinner’s justification is based on God’s grace and received through faith.

The basis of the doctrine

The basis of the doctrine of justification by faith is the doctrine of grace as undeserved favor of God to fallen humanity. This idea has been strongly influenced by the writings of St. Augustine, and the theology of Luther is based on them.

In the Middle Ages, grace is not understood as the ratio of God to mankind, but as a kind of supernatural substance injected into the human soul and promoting redemption. In support of this idea there was used an argument of different nature of God and man and about the insurmountable gap between them. In order to save man and to fill the existing gap, people need the grace of God.

This view on the concept of grace was subjected to severe criticism even before the Reformation and disappeared even before this period.

In addition, it is impossible to consider the doctrine of justification by faith without an understanding of another main theme of Christian thought – “redemption through Christ.” This redemption can not be achieved otherwise. To indicate the doctrine of salvation in theology the term “soteriology” is used (from gr. Soteria-salvation), which determines the number of images associated with this doctrine.

1. The Images of victory. By the Resurrection, Christ triumphed over death and those people who accept Christ can hope that this victory will be their victory.
2. The image of a change in legal status. Christ died on the cross, his resignation has earned forgiveness for sinners and reconciling for God and humanity.
3. The image of a change in personal relationships. People in their sinfulness departed so far from God, that alone can not be reconciled with God. This becomes possible only through the death of Christ.
4. The images of liberation. While being surrounded by the forces of evil, death and sin, a person is entitled to relief only through the death of Christ on the cross. Just as he was freed from the captivity of death believers can do it also.
5. The image of integrity. Through His death and resurrection, Christ can restore our integrity, soul damaged by sin, physical and mental health.

The soteriology acquired particular significance during the period of Reformation, partly thanks to a new interest in the writings of St. Paul, where it occupies a prominent place (especially in Romans and Galatians). The question of how sinners can be justified is at the center of Luther’s reform program.

The initial period of doctrine establishment

The doctrine of justification by faith is called “theological discovery” of Luther, although, in some detail, it is designed in the works by Augustine. It is possible to classify it as discovery only in the new sense, applicable to the specific historical conditions of the period of Reformation.

Luther’s theological achievement or “experiences in of the tower” dealt with the question of how a sinner could communicate with the righteous God.

Luther was educated at the University of Erfurt. Although initially after graduation, he planned to study law, that intention was abandoned after the accident that had happened to him during a thunderstorm, which has interesting parallels with the experience of Moses (the burning bush). Luther vowed to become a monk. He entered the Augustinian monastery in Erfurt and began to study theology.

In 1508 he was invited to teach moral philosophy at the new Wittenberg University. Luther was appointed to the chair of biblical studies at Wittenberg. In accordance with his responsibilities, he has lectured on various books of the Bible: Psalms (1513-1515), the Epistle to the Romans (1515-1516). Galatians (1516-1517), Jews (1517-1518), then he returned to lectures on the Psalms (1519 – 1521).

The first course of lectures on the Psalms, known as “Dictata super Psalterion” is especially interesting. In the course of these lectures, Luther often discussed the doctrine of justification that allows us to determine what had been his early views on this issue. God made a covenant (pactum) with humanity, under which he undertakes to justify anyone who would meet certain minimum prerequisites ( “quod in se est”). Luther taught that God has mercy to humble, so that everyone who humbles themselves before God, can eventually expect to be justified. To explain this principle, there are two excerpts from “Dictata super Psalterium”:

“That’s why we are saved: God made a covenant with us that everyone who believes and is baptized shall be saved. In this covenant, God is truthful and faithful and is linked to his promise. “Ask and it shall be given to you, seek and you will find, knock, and it shall be opened to you. Everyone who asks receives…” (Matt. 7. 7-8). Therefore, God always has mercy to all who does what is inside him ( “Quod in se est”)”.

The fact that the sinner recognizes his need for grace and prays to God to send it imposes God, under the terms of the covenant, the obligation to do so, justifying a sinner. In other words, the sinner of his plea takes the initiative: he is able to do something for God’s answer in the form of justification. The covenant between God and humanity has established a structure in which relatively little human effort leads to a disproportionate amount of divine reward. Nevertheless, the imposition of God’s commitment to award the sinner by grace requires some human effort.

These were the early Luther’s views on the doctrine of justification, formed under the influence of university education and theological views.

The idea of the righteousness of God

Studying the Book of Psalms, a significant place in which is taken by the idea of God’s righteousness, Luther expounded this idea in his lectures. At this stage, he realized that righteousness is an impartial divine attribute. God judges people by considering their case, and there can be no forgiveness, no predisposition. Everyone gets what he deserves – no more, no less.

The longer, the more difficult this theory seemed to Luther. What happens to the sinner, who is unable to escape from their sin and to fulfill the requirements of the divine? At this point, Luther begins to understand and accept the teachings of Augustine, who claimed that people can not afford, without divine intervention and mercy to earn salvation.

The subjective religious experiences of Luther played an important role in understanding this idea. As a monk, and fulfilling all the vows, he could not feel God’s grace to him. The constant feeling of sinfulness, impenitence even after the confession and an awareness of the impossibility to satisfy the conditions of salvation led to the idea of the state when the righteousness of God has become bad news for Luther, and a constant threat. The promise of salvation was real, but the conditions of salvation – unenforceable, there was a punishment and death in front of him.

That is, it is possible to say that the problem of man’s salvation was for Luther not only a theological and purely academic problem, it took the existential, personal character.

Then something happened that was the birth of a new idea of salvation, and that the researchers call “the experiences in the tower”. This we know from the latter memories of Luther, confused and inaccurate, however, it withdrew Luther in the first ranks of reformers.

Previously, Luther was convinced that for the salvation the sinner must do the impossible conditions, it is now a “new” understanding of the idea of “righteousness of God” enables him to assert that God Himself will fulfill His promise for the salvation of sinners. More precisely, He gives what is necessary for the sinner for their justification – righteousness. God ceases to be for Luther punishing judge, but has become a merciful and compassionate, giving the sinner what he themselves would never have made.

Among the scholars of Luther’s works there was a consensus that his theology of justification has undergone radical rethinking in 1515. Luther, who in October of 1517 published his Ninety-Five Theses, already had the opinions, on which he later based his program of reforms.

The essence of justification by faith

The foundation of all theological ideas of the Reformation was Luther’s deep consideration of the nature of justifying faith in general and in particular the notion of simple faith. He singled out three aspects of the concept “faith”, each of which was subsequently adopted and developed by later reformers.

1. Faith is personal, and not merely a historical category. The recognition of the historicity of the Gospel and the person of Christ, even the recognition of the fact that he was indeed the Savior, but for other people is not saving faith. Only the acceptance of Christ as personal Savior is the way to salvation.
2. Faith in regard to trust in Divine promises. The concept of “trust” and “confidence” occupies a significant place in the theological views of the Reformation. It is an important element of the faith as full and unreserved confidence in the promises of God to justify those who confess their sins. That is, in the first place there is not a value of confession, but the value of God’s promise to fulfill all of those who confessed.
3. Faith joins believers in Christ. According to the concept of Luther, faith becomes a bridge connecting the sinner and Christ, with grace, holiness and righteousness of Christ become the property of the sinner, but sin and death of a person now belong to Christ.

Thus, if in the early years, Luther regarded belief as a condition for justifying, expressed in certain human actions, now he devotes a passive role to man – “just believe and God in his mercy have done everything for your salvation.” That is, the sinner’s justification is based on God’s grace and received through faith.

Many critics considered the views of Luther denying all morality and the necessity of good actions. However, we can say that Luther just a little twisted the perception and the value of mercy – from the condition of justification and salvation, it has become a consequence and gratitude to God for salvation.

Conclusion

The doctrine of justification of Luther appeared as a university teaching position. Wittenberg University, where Luther taught, was not among the major universities in Europe nor in the number of students on any other indicators. Initial views of Luther were no more than changes in the theological program of the university second-class, without any significance for the Church and society. How could a small academic discussion become a great popular movement of the period of Reformation? The social context of theological positions is very important there.

In the late medieval notion of sin becomes social, as something visible and social, requires visible and social forgiveness. In addressing the issue of repentance not only man and God are involved, but the Church and society. In 1215 the Fourth Lateran Council declared that “all the faithful people of both sexes must personally confess their sins to a priest and try to execute a superimposed penance.”

Salvation is widely regarded as something that could be earned by good actions. Confused and foggy theology of forgiveness at the period of the late medieval period considered that it was possible to get forgiveness of sins and the release of “purifying punishments” especially with the help of indulgences. In other words, eternal punishment, which is the result of sinful actions, could be reduced or canceled, after paying a certain amount of money to a church person.

The doctrine of justification by faith of Luther acquired the importance that goes far beyond academic theology. Forgiveness was a matter between the believer and God. The concept of purgatory, which was based on people’s superstitions and the church exploitation, was rejected as a fiction, not contained in Scripture. Along with denying the existence of purgatory the attitude toward death and ceremonies was changed. The new emphasis on the relationship between the individual and God partly owes its appearance to the individualism of the Renaissance, and partially – to the New Testament, leaving behind the institutions of the Church. Luther was against the incomes earned from the sale of indulgences; this practice was contrary to his view on the role of the Church.

Bibliography

Bayer, Oswald. 2008. Martin Luther’s Theology: A Contemporary Interpretation. Wm. B. Eerdmans Publishing Company.

Brague Remi. 2009. The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam. University Of Chicago Press.

Lohse, Bernhard. 1999. Martin Luther’s Theology: Its Historical and Systematic Development. Augsburg Fortress Publishers; Fortress Press Ed edition.

Nestingen, James A. 2009. Martin Luther: A Life. Augsburg Fortress Publishers.

Reid, Patrick V. 1995. Readings in Western Religious Thought: The Middle Ages Through the Reformation. Paulist Press.

Trigg, Jonathan D. 1997. Baptism in the Theology of Martin Luther (Studies in the History of Christian Thought). Brill Academic Publishers.