Category: Christianity

Introduction

Christianity and Islam share many similarities, although they are two distinct religious traditions. Sufism, one of the Islamic traditions, consists of a variety of strict rules and laws, as well as an appeal towards asceticism as the main way of going through the path and reaching Allah. Christianity, however, is more flexible, although its teachings are also designed as a path for guiding people. The main difference between the two traditions is their view of God and Jesus and the practices that people use as their path. This paper will compare the similarities and differences between Christianity and Islam using the Bible and the mystical path of Islam. Christianity and Islam are two prominent religious traditions, both of which teach their followers how to go through life using the path as an internal experience.

Christianity

Christianity emerged based on Jesus teachings, his life, and death, which are depicted in the Bible. The main principle of this tradition is that each individual is born with original sin. This is a monotheistic religion, which means that people adhering to it believe in one god. However, they regard him as a Trinity, or a being that can exist in three distinct forms. The following quote from the Bible helps one understand the basic principles of this religion  I will lead the blind by a way they do not know, In paths, they do not know (Isaiah 42:16). Here, the theme of the path and God leading people through their lives are explained, as to enter heaven, one has to live a life in accordance with these rules. Notably, because Christianity is based on the idea of heaven and hell, the free will of a person to choose what life they want to live and what consequences of having is important.

A path that one must go through over the course of this life is a theme depicted in the Bible. For example, in John 14:6, it is stated, I am the way and the truth and the life. No one comes to the Father except through me. Here, it is shown that Jesus shows people the way or the path through which they can become closer to God. Being Gods son, he teaches the people how to live their lives according to the vision of his Father. Thus, the figure of Jesus is essential in the view of Christian religious tradition.

Islam

The basis of this religious tradition is presented in Quaran, and Muhhamad is the Prophet, whose mission was to preach and teach people the basics of Islamic mysticism. Islam can be interpreted in several ways because different traditions exist within this religion. One of them is Sufism, one of the best-known traditions explaining the mystics of Islam (Eliade, 180). Sufism is a version of Islam that emphasizes personal discipline as the only way of adhering to Allahs teachings. Both Eliade and Schimmel outline the process of a person going through this path, following their master, through different experiences of being renounced and renouncing the world (182; 107). Therefore, Islam and Sufism, in particular, pay great attention to the path of a person and the renouncement of pleasures and attachment to things.

One of the key features of this dimension of Islam is asceticism, or significant self-discipline as a lifestyle, where an individual refuses to benefit from sensual pleasures. In accordance with the Sufi traditions, there are three stages of asceticism  renouncing the world, happiness, and the realization that the world does not matter (Eliade, 181). Eliade explains the origins of this tradition in the following manner  the spiritual ancestors of Sufism were found among Muhammads Companions: for example, Salmân al- Fârîsi, the Persian barber who lived in the Prophets house and who became the model for spiritual adoption and mystical initiation, and Uways al Qaranî, whose devotion Muhammad exalted (180). Hence, these people served as a model for designing the future principles of Sufism and the rules by which individuals must abide.

To understand Islam, one should examine the main concept of this religion  mysticism. According to Schimmel, mystics in different religious traditions aim to describe the path that leads a person to God (98). Tariqa is a path that describes ones spiritual journey and the learning one has to undergo. Although this path is complex, in the end of a person reaches an understanding that God is One (Schimmel, 99). The journey is mainly a way of learning, in accordance with the religions laws. This religion implies that every Muslim has to learn these laws, created by God, and abide by them in their day-to-day life. The three key elements of this tradition are the words of the Prophet, his actions, and interior state, or sharia, tariqa, and haqiqa (Schimmel98). Therefore, Islam clearly defines the laws that a person must abide by and the path one must follow.

As part of the journey, in accordance with Isam, a person goes through three stages of viewing oneself and the property he or she owns, and at the marifa stage, everything is perceived as universal. This is the divine unity where all people perceive things around them as universally owned. Prior to this, at the second stage, an individual should choose others over himself or herself. This, in general, is a significant transformation of the individuals and their values, since, at the first stage, the perception is yours is yours, mine is mine (Schimmel, 99). This describes not only the virtue of sharing material things but also the ability to live in a society understanding that everyone within it shares the resources, space, spiritual values, and other elements. By achieving the third stage, one sees these interconnections and, therefore, can live a life that benefits not only him or her but also the community.

This, perhaps, is a result of the development that human beings have undergone, since historically living in packs and tribes was common and allowed to get resources, such as food and protection. This implies sharing and valuing others because if one individual chooses to take all the food that was gathered by his community, others will starve. These are the basic principles that should govern the way society operates; however, at some stage, they are overlooked for the benefit of one person.

Similarities

The key similarity of both religions is the fact that both Christianity and Islam have variations and different ways of interpreting the Bible and the mystics. For example, there is Catholicism, Orthodox Christianity, Protestantism, and others, that use similar sources and rituals but have slight variations in the interpretation of Gods words. Similarly, in Islam, Sufism is one of several dimensions that Muslims follow, which differ in their interpretation of the path and Allahs words. Therefore, both Christianity and Islam have a variety of dimensions and interpretations, although they all share the same basic principles.

Both are monotheistic, meaning that in both traditions, only one god is worshipped. As Schimmel mentions, one of the key concepts in Islam is reflected in the passage, there is no God by Allah (99). This means that this tradition clearly indicates its belief that only one God, and therefore, only one true path to reach God exists. Here, it should be noted that although both religions have one God, Christians accept his three forms  the Holy Trinity, which is not the case with Islam.

Additionally, the two share a mystical view of God and religion in general. Both religious traditions include the notion of a path that will lead one towards God. In Christianity, it consists of three elements  the via purgativia, the via contemplavia, and the via illuminativa (Schimmel, 98). In comparison, Islam tradition has three elements that are similar  sharia, tariqa, and haqiqa. Therefore, the basis of these traditions is a persons subjective experience and his or her journey. Both traditions outline the way in which one can reach God. Moreover, these experiences are based on ones feelings rather than facts, as the person has to adhere to some rules, follow rituals, and do other things to reach their goal.

This need for performing certain acts or mental exercises suggests that reaching God does not come naturally. Instead, an individual has to practice and make sacrifices. As was mentioned, in Sufism, one goes through this path through renouncement and asceticism. In Christianity, the main emphasis is on abiding by Gods rules, and this religion does not imply the same structure and stages through which one can become closer to God.

Differences

The Sufi understanding of Jesus and poverty differ from that of the Christians, which is the main distinction between the two traditions. Poverty is one of the mandatory steps in Sufism, together with repentance and trust in God (Schimmel, 100). Through these stages, one can archive happiness and love, which means that Sufism tradition regards poverty as a necessity. This is consistent with the asceticism and the ability to renounce the world that is all part of the path in the mystics of Islam. Christianity does not directly order the followers of the tradition to adhere to an ascetic lifestyle and does not praise poverty. Heaving wealth is not regarded as a sin and can be viewed as Gods blessing. Other things that can be associated with it, such as lust or greed, are, however, considered to be a sin. Therefore, Sufism is based on the practices of asceticism and renouncing the world as the basis of this tradition, while Christianity does not directly condemn wealth and praise poverty.

Additionally, the Sufi dimension of Islam requires one to not think about heaven or hell, while in Christianity, this is an ongoing theme (Eliade, 181). This is a distinct difference because, as was mentioned, the use of heaven and hell can be interpreted as a manifestation of a persons free will  one can choose what life to live. Another important aspect is that Christianity considers Jesus to be Gods son, while Muslim tradition does not share the same view. Therefore, Sufi disagrees with the Christian view on poverty and Jesus, as they consider asceticism to be an integral part of the path, and they do not consider Jesus to be the son of God.

In accordance with the Christian tradition, one can speak directly to God through the Holy Spirit, which is usually manifested through dreams and can serve as an additional guide for people. Dreams, where an individual has a revelation, are, in general, a common theme in the Bible. One example is Peter, who had a vision, where God showed him a sheet of animals one can eat:

He saw heaven opened and something like a large sheet being let down to earth by its four corners. 12 It contained all kinds of four-footed animals, as well as reptiles and birds. 13 Then a voice told him, Get up, Peter. Kill and eat (Acts 10:9-16).

This demonstrates an important aspect of Christianity  this tradition accepts that some of its principles and guidelines can be changed, since God can send messages to people, guiding them and ensuring that they are on the right path. Here, Peter has received a list of animals that can be eaten, which allowed Christians to eat pigs, as prior to the event, it was forbidden. Muslims have a more strict view of their religious teachings, as they perceive the Quran as the main source of their tradition.

Finally, a distinct feature of Sufism is the path a person goes through as a way of experiencing God. As was mentioned in the paragraph dedicated to the basics of Sufism, there are three stages of renouncement and three elements of the spiritual journey  sharia, tariqa, and haqiqa. Although a similar depiction of ones spiritual journey exists in Christianity, Sufism emphasizes the importance of this path more clearly. Schimmel mentioned that Sufi is undergoing this path, which is sometimes referred to as a ladder (105). People would have to go through initiation and work with a trusted master to go through the path and experience things such as isolation for thirty days.

Conclusion

Despite Christianity and Islam being two distinct religious traditions, they share many similarities. One example is the concept of a path that a person has to undergo through learning and abiding by Gods laws. The difference, however, is the view that the two traditions have on the figure of Jesus and understanding of poverty and the path of a religious person. For Christianity, Jesus is an important figure, as he is considered to be the son of God.

Works Cited

Eliade, Mircea. A History of Religious Ideas, Volume III: From Muhammad to the Age of Reforms. The University of Chicago Press, 2014.

The Holy Bible: New International Version. Zondervan, 1984.

Schimmel, Annemarie. Mystical Dimensions of Islam. Chapel Hill: The University of North Carolina Press, 1978.

The successful expansion of ideas and beliefs relies heavily on the methodology chosen by those who embark on this mission. The purpose of each Christian missionary is to transmit the ideas provided in the Gospel to a new audience, taking into consideration its cultural code and particularities. The effective choice of methodology at this stage is a crucial element of the missions overall success. Multiple historical accounts reflect how Christian activists approached the discussed objective. An examination of such stories reveals that the Gospel demonstrates high potential in terms of its communication capability. From the historical perspective, this important feature enabled the outreach mission to pre-Christian civilizations, ensuring the further expansion of the Gospel across the globe.

The missions primary difficulty consists of the fact that the audience may demonstrate a complete lack of knowledge regarding the principles and the message of the Gospel. Hunter (2000) writes that such civilizations, unfamiliar with Christianity, were widely believed to be unreachable. Nevertheless, the Celtic Christian movement managed to devise an effective approach, which allowed it to establish communication with Western Europe, Ireland, England, and Scotland. Hunter (2000) highlights the importance of background and context in each communicative situation, as they enable specific persuasive opportunities in particular scenarios. Celtic missionaries recognized the power of imagination in the context of their objective, taking a corresponding approach to explaining the Gospel. In other words, they took the time to familiarize themselves with the audience, as well as its principles and beliefs. Consequently, mutual trust was established, allowing Patrick and other British missionaries to seize the complexity of the mindset of the local population (Hunter, 2000). The case of the Christianization of the British Isles highlights the importance of agility and the process of communicating the Gospel.

The example discussed above is not unique in the history of the mission. As a matter of fact, the expansion of the Gospel faced multiple challenges caused by the Christian leaders inability to establish effective communication with the recipients of the Lords Word. According to Pierson (2009), numerous failed attempts at presenting Christianity to new people were explained as the inability of the latter to appreciate the message. At the same time, the actual issue behind such unfortunate developments lies in the fact the missionaries failed to adjust their presentation to the cultural context of their audiences. If the Gospel and its principles had been presented inconceivable terms, it would have been possible to expect better results in a shorter period. This was the case of Patrick, who managed to launch a full-fledged Christian movement in Ireland in the 5^th century A.D (Hunter, 2000). Therefore, the correct methodology of the mission consists of a culturally aware, pointed approach to each population. It demonstrates respect for the audience and its values, thus increasing the chances of receiving trust in return.

Overall, the methodology has been the key aspect of the mission for centuries. Depending on its choice and implementation, the methodology can become both an enabler and an impediment. The history of the Christian church has seen examples of poor selection of approaches, leading to a complete lack of response from the audience. If a culture-oriented methodology had been selected, the Church would have been able to fulfill the immense expansion potential of the Gospel with better efficiency. While there are numerous historical accounts, both positive and negative, the principle of culture-oriented methodology remains particularly relevant today, when society is characterized by a high level of diversity.

References

Hunter III, G. G. (2000). The Celtic Way of Evangelism: How Christianity Can reach the West&Again. Abingdon Press.

Pierson, P. (2009). The dynamics of Christian mission: History through a missiological perspective. William Carey International University Press.

Globalization has become one of the leading trends in the modern world. As progress strengthens the connection between nations and entire continents, all areas of human activity undergo a major transformation. Globalization has changed the landscape of industrial and business environments, and religion was inevitably affected by it, as well. Communication and transportation opportunities have reached an unprecedented level of development by the 21^st century, making the exchange of beliefs and ideas different. At the same time, globalization suggests a wider spread of democratic values, which contributes to the freedom of speech and expression across the globe. Naturally, the Christian mission has had to adjust to the new environment in order to maintain the desired level of visibility and effectiveness.

It appears possible to trace the roots of the present framework of globalization to the middle of the 20^th century. The entire course of humanitys development was changed in the period of twenty-five years between World War II and the Moon landing (Winter, 2001). Before that point, the dogmas of imperialism prevailed, as European civilization-centric goals and ideals determined global processes. The middle of the 20^th century saw the beginning of true globalization, during which the significance of the European empires rapidly decreased to a minimum, creating new opportunities for less fortunate states after centuries of oppression. This period marks the beginning of another key aspect of globalization, which is widely observed today  diversity. People from various cultural backgrounds have finally received an opportunity to speak and to be heard. The described decades entailed a positive shift in the psyche of the Western people, leading to a more open society. Therefore, democratic values have spread across the globe, urging nations, organizations, policy-makers, and individuals to show fair, inclusive treatment to everyone.

Naturally, as globalization increased its pace around the globe, the process encompassed the area of religion, as well. Christianity had to undergo major changes as it approached the 21^st century in order to remain relevant in the globalized contemporary society. According to Jenkins (2011), the modern period can be characterized by the increased influence of so-called Southern Christianity. This notion refers to the countries of the Third World and former colonies, which have adopted the worldview promoted by the Gospel and actively implement their policy-making process. For many people, the church became the symbol of freedom, and the concept of liberty reflects the spirit of the era. Moll (2006) writes about the emerging role of new vanguards of Christianity across the globe. According to him, the further development of the mission will depend largely on such countries as South Korea, which will continue amid the decline of Western imperialism (Moll, 2006). Therefore, Christianity and the mission have been subject to similar globalization tendencies, promoting the role of emerging countries and reducing the dominance of the West.

In conclusion, the mission of the Gospel ministry exists in a broad context, which influences it to a considerable degree. Globalization is a relatively recent yet powerful tendency, which has reshaped the landscape of most areas of human activity. Religion is one of the spheres which has had to undergo considerable transformations in order to adjust to the new reality. Scholars are unanimous in their evaluation of the decreasing dominance of the West in the current environment. Emerging countries have been receiving growing opportunities to speak and to assert their importance in global affairs, which comprises Christianity, as well. Overall, the further development of the mission will depend on the new centers of growth, which continue to promote its values in a globalized world.

References

Jenkins, P. (2011). The Next Christendom: The coming of global Christianity (3^rd edition). Oxford University Press.

Lai, P. (2005). Tentmaking: The life and work of business as missions. Authentic

Moll, R. (2006). Missions incredible. Christianity Today, 50(3), 18.

Winter, R. D. (2001). The 25 unbelievable years 1945-1969. William Carey Library.

Fish symbols and images have a special sacral meaning in Christianity. The mentioning of the fish is correlated with the ancient rituals and can be found in the Bible. Some Christians associate Jesus Christ with the image of fish as a symbol of holy ablution. Today, there are different fishing styles that have become a promising market direction. The popular one is bass fishing, widely spread in North America. However, this flourishing activity originally had a sacral meaning and was a vital ritual to be united with God in each Christians life.

The correlation between the fish and Jesus Christ appeared at the time of the Roman Empire. The Romans persecuted Christians, and images of Jesus Christ were banned (Linzey 192). Therefore, secret symbols began to emerge in Christians everyday lives. One of them became the acronym ™§O¥£  ichthys (Seven Symbols of Protestant Christianity). It translates as fish and stands for Jesus Christ, Gods Son, Savior (Parke). Fish was often depicted in Roman catacombs in the second century before Christ. This is how Christians designated the places for their secret meetings. Instead of Christ, who carries the sacrament, they painted a fish with a basket of bread and wine on its back (Parke). The fish also served as an identification symbol: upon meeting, one of the strangers drew an arc on the ground, and the second completed the second (Konisky 280). They understood that both professed Christianity and could not be afraid of each other through such a ritual.

The fish symbol can also be found in the Gospel. Many of Christs disciples  the apostles Peter, Andrew the First-Called, John the Theologian  were fishermen. Jesus himself told his followers that they should fish for people (Bible, Luke 5:10). Another appearance of the image of fish is when the Lord appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish for three days (Bible, Jonah 1:17). This action implies the purification of Jonahs soul and ablution of the sins. The fish is also associated with one of the miracles of Christ: he fed five thousand people with five loaves and two fish. In the 1970s, the Jesus fish image became part of popular culture (Konisky 272). Young Catholics and Protestants hung fish pictures on bumpers of cars and wore them as decorations to demonstrate their religious affiliation.

Based on the information provided in the Bible, it is necessary to respect the life of fish because it was given to people by God. As a result, Christians should be wary of any form of cruelty or disrespect for life. Fishing is a direct dialogue with God and can be treated as blessed activity. However, it is essential to mention that turning fishing into a sport is disrespectful to Gods gifts. Bass fishing is the sport direction that requires profound skills and efficient instruments (Maahs et al. 102). There are even annual competitions held in some states of America (Maahs et al. 102). Basically, such actions contradict the sacral image of fishing and should be avoided by Christians.

Therefore, fishing is an essential concept for understanding the nature of Jesuss doctrines. Being mentioned in the Bible many times, the image of fishing becomes the inevitable mediator between people and God. The famous bass fishing today can be treated as a tool to be closer to the Cristian doctrines. However, this direction was corrupted by the sinful nature of humans. Christians should consider fishing as the connector to God and the opportunity to be purified of the sins by this sacral activity.

Works Cited

Bible: New International Version. Biblica, 1984.

Konisky, David. The Greening of Christianity? A Study of Environmental Attitudes Over Time. Environmental Politics, vol. 27, no. 2, 2018, pp. 267-291.

Linzey, Andrew, et al. Orthodox Christianity: Compassion for Animals. The Routledge Handbook of Religion and Animal Ethics, edited by Clair Linzey, Routledge, 2018, pp. 188-197.

Maahs, Brandon, et al. Influence of Largemouth Bass Behaviors, Angler Behaviors, and Environmental Conditions on Fishing Tournament Capture Success. Transactions of the American Fisheries Society, vol. 149, no. 1, 2019, pp. 93-107.

Parke, Blair. Ichthys, The Christian Fish Symbol: Five Origin and History Facts. BibleStudy, 2020, Web.

Seven Symbols of Protestant Christianity: Fish (ICHTHYS), Cross, More. Christianity, Web.

Introduction

Discipleship is a core element of Christianity and it enables believers to start their journey in the companionship of Christ. Nonetheless, before embarking on a journey someone needs to be aware of his/her current location in relation to his/her destination. In this scenario, discipleship will be addressed as a journey from the beginning to the end. In addition, this paper will show that without knowing his/her stage of the journey, it is easy for a disciple to be lost altogether. The paper will begin by summarizing and analyzing the five stages and four spheres of discipleship. Furthermore, the paper will offer a reflection of the stage of discipleship that I am currently in and analyze this position scholarly and biblically. Finally, the essay will focus on what it takes to be in complete submission to the Christian faith.

Five Stages of Discipleship

The first stage of discipleship involves being spiritually dead whereby an individual has not yet accepted the fellowship of Christ. In the first stage of discipleship, individuals are supposed to be raised, as they are spiritually dead due to their lack of companionship with God the giver of life¹. Therefore, in this stage individuals fail to recognize their sins and transgressions. Individuals might choose to remain in this stage when they deny the supremacy of God, refer to themselves as spiritual beings, continue to seek God in their own ways, and consider themselves to be Christians even though they do not exhibit the fruits of the holy spirit ². Having the fruits of the Holy Spirit is the only ticket from the first stage of discipleship.

The second stage of discipleship involves being a spiritual infant and this level covers new believers or individuals whose faith has failed to mature. In the Epistles, Peter equates newly initiated Christians to babies who need spiritual guidance just as babies need milk³. Nevertheless, individuals who are in the second stage of discipleship have some spiritual fire in them but they need to graduate from infancy. This graduation involves familiarizing oneself with advanced teachings of the Christian faith. It is important to note that individuals in this stage are well equipped but they only require practice for them to graduate to the next level of discipleship. However, in this second stage, individuals are vulnerable and they might be harmed by various outside influences.

In the third stage of discipleship, one is a child who has moved from being born and he/she is done with infancy. In addition, it is possible for individuals in the higher stages to slip back to the child level. The most important activity for third-level disciples is to pursue activities that lead to growth. This stage also calls for individuals to start establishing spiritual relationships with other believers and not just with Christ. One of the important factors to note during this stage is that it is not the amount of time that passes that marks the difference between the mature and immature; it is what has happened or not happened in a relational discipleship process during that time⁴.

The fourth stage of discipleship is that of a Young Adult and it marks the combative level of growth. The people who are in level four have ideally adopted spirituality and triumphed over evil. In this level, one progresses from being self-centered to being God-centered and starts practicing the word of God⁵. Furthermore, believers begin realizing their life purpose during the fourth stage and they harness their God-given gifts to accomplish their functions. Some of the needs that individuals have in this stage include learning how to serve and having spiritual mentors.

The final stage of discipleship is being a parent whereby an individual has become a mentor to other disciples. Essentially, mentoring is the hallmark of individuals who have achieved level five because at this stage individuals must begin to reproduce⁶. Failure to reproduce relegates individuals to the level of young adults as evident from Timothy 2:1-2. Achieving stage five of discipleship does not necessarily indicate that an individual has become perfect. However, at this level of growth an individual is able to react and cope with the various elements of discipleship. As parents, individuals should also be able to help other disciples in their spiritual journeys.

The Four Spheres of Discipleship

The first sphere of discipleship is the centrality of relationship with God and it signifies that individuals are called to serve under Christ. This sphere is responsible for linking an individual to the other spheres⁷. Furthermore, this sphere motivates individuals to act in a manner that indicates that they are in fellowship with Christ. The second sphere of discipleship is involved with being in a Gods family or the connection between an individual and the church. In the Epistles, Paul stresses on the importance of belonging to the body of Christ⁸. Therefore, if the first sphere is fellowship with Christ, it is only logical for the second one to involve relationships with others. The importance of the second sphere relationship is elaborated by Bonhoeffer who tracks the journey of Christ by noting that He became human, was crucified, and is risen therefore Christians do not form the world with their own mind; instead it is Christ forming us into His image⁹.

The third sphere of discipleship applies to a persons familial relationships. This sphere is central to the teachings of Paul when he talks about the pecking order in a Christian family. Therefore, it is important for husbands to love their wives, wives to respect their husbands, and children to honor their parents¹⁰. The point of the third sphere is to ensure that family relationships are not sacrificed at the expense of the ministry of Christ. The fourth sphere of discipleship involves a believer and his/her relationship with the world. A believer who is in a working relationship with Christ should be able to represent his/her master in a certain way when he/she is out in world. For instance, remaining humble and transparent in our activities and intentions is the right way to represent Christ to the rest of the world. When all spheres of discipleship converge, individuals can become effective in their services to the ministry of Christ.

Current Stage of Discipleship

After a brief assessment of my journey, I reckon that I am at the parent stage of discipleship. Nevertheless, there are times I find myself acting in the ways of spiritually young adults. For example, acting with bravado in times of spiritual turmoil is something a parent-disciple should not do but I sometimes react in this manner. As a final level disciple, I should know that I can do everything through Christ who gives me strength¹¹. Therefore, my own strength does not matter in the course of my discipleship.

Submitting to the Centrality of the Cross

According to Bonhoeffer, all believers should be aware that the cross that they bear has its origins in the suffering of Christ¹². Therefore, it is important for us to endure suffering and at the same time recognize that it is for our own benefit. In this regard, I need to factor out the element of material and social success in the course of my discipleship. Most modern Christians, (myself included) are susceptible to forming connections between their journeys and their worldly fortunes. However, as Bonhoeffer has pointed out each person bears a custom-made cross and not each of us goes through unique tribulations. Overall, the only thing I should concentrate on is having a teachable spirit.

Conclusion

Salvation is not a simple fact of life or a destination but it is a journey that dedicated Christians embark on as evident through the concept of discipleship. Therefore, submitting to Christ should align with the teachings of Apostle Paul when he said that every individual who is called by Christ has a specific mission and purpose¹³. Becoming saved does not mean that a destination has been acquired but it indicates that a journey has started. Good Christians should enjoy the journey of salvation from infancy to parenthood.

Jim Putnams five stages of discipleship show that an adequate Christian has the ability to transform from being a self-centered agent to God-centered living and by applying Putnams four spheres of life we understand the importance of oneness with Christ, relationships, encouraging one another, and bearing each others burdens¹⁴. Submitting to Christ does not only entail giving into the pleasures of life but also to its difficulties. Therefore, Christians should not take up the ministry with the view of escaping the toils of life but for the purpose of making sense out of these difficulties. This sentiment is found in the book of James where these words appear: consider it pure joy, my brothers, whenever you face trials of many kinds¹⁵.

Bibliography

Bonhoeffer, Dietrich. Dietrich Bonhoeffer Works Vol 4. Minneapolis, MN: Fortress, 2003.

Bruce, Frederick F. The international Bible commentary: with the new international version. New York, NY: Marshall Pickering, 1986.

Falwell, Jerry. Building Dynamic Faith. Nashville, TN: Thomas Nelson, 2007.

Putman, Jim, Bobby William Harrington, and Robert Coleman. DiscipleShift: Five Steps That Help Your Church to Make Disciples Who Make Disciples. London: Zondervan, 2013.

The Holy Bible, New International Version. Grand Rapids: Zondervan Publishing House, 1984.

Whitney, Donald S. Spiritual Disciplines for the Christian Life. Colorado Springs, CO: NavPress, 2014.

Footnotes

1. Jim Putman, Bobby William Harrington, and Robert Coleman, DiscipleShift: Five Steps That Help Your Church to Make Disciples Who Make Disciples (London: Zondervan, 2013), 23.
2. Ibid., 45.
3. Peter 2:2-3 (NIV).
4. Jim Putman, Bobby William Harrington, and Robert Coleman, DiscipleShift: Five Steps That Help Your Church to Make Disciples Who Make Disciples (London: Zondervan, 2013), 23.
5. Dietrich Bonhoeffer, Dietrich Bonhoeffer Works Vol 4 (Minneapolis, MN: Fortress, 2003), 45.
6. Jim Putman, Bobby William Harrington, and Robert Coleman, DiscipleShift: Five Steps That Help Your Church to Make Disciples Who Make Disciples (London: Zondervan, 2013), 31.
7. Donald S Whitney, Spiritual Disciplines for the Christian Life (Colorado Springs, CO: NavPress, 2014), 34.
8. Frederick F Bruce, The international Bible commentary: with the new international version (New York, NY: Marshall Pickering, 1986), 98.
9. Dietrich Bonhoeffer, Dietrich Bonhoeffer Works Vol 4 (Minneapolis, MN: Fortress, 2003), 55.
10. Ibid., 48.
11. Philippians 4:13 (NIV).
12. Dietrich Bonhoeffer, Dietrich Bonhoeffer Works Vol 4 (Minneapolis, MN: Fortress, 2003), 57.
13. Jerry Falwell, Building Dynamic Faith (Nashville, TN: Thomas Nelson, 2007), 18.
14. Jim Putman, Bobby William Harrington, and Robert Coleman, DiscipleShift: Five Steps That Help Your Church to Make Disciples Who Make Disciples (London: Zondervan, 2013), 31.
15. James 1:2-4 (NIV).

Introduction

The world today is full of different types of faiths. Christianity happens to be one of them. Others include Islam, Buddhism, Hinduism, and Judaism. Debating on which of these is better than the other is a continuing issue with each side determined to win. I have however taken a step and chosen my side. I find the Christian faith the most appealing to me. In this essay, I will give reasons as to why I find the Christian environment to be the most appealing to me

Main body

To begin with, the Bible, which is the most important book in Christianity advocates for the oneness of humanity. This book advises us to preach the good news of Jesus Christ to all mankind. In the process, we are supposed to speak out against evil and make use of wisdom in doing Christian work. The ultimate focus is to bring everyone to Christ Jesus, the Son of God. The state in which people are supposed to be brought to Christ is blameless. This means that they are perfect or without defects. Being in an atmosphere that embodies this kind of philosophy will make my life not only comfortable but fulfilling.

The advocacy for the unity or family of man is a source of peace in the world. History is full of sad happenings that occurred simply because greed made mankind look for differences in others and use them to deny them their rights. This would have been different if the concept of Christianity of oneness in Christ would have been heeded. What would have this concept done? The origin of man is God through creation. In diverse forms and shapes, God made human beings. This serves as evidence that He is mighty. When a man or woman can do more than one thing, he or she is respected. The same applies to God. He was able to create humanity in diverse colors and shapes as a testimony to His powers. The fact that Christianity emphasizes this makes it appealing to me. It is on this basis that I would love to be in an atmosphere that embraces diversity in all manners with utmost dedication to the service of God.

Besides the above, the Christian environment is characterized by love and accommodation. The decision to become a true believer in the faith is never imposed on anyone. Instead, those that are out to convert others to Christianity use peaceful means such as giving out Christian literature and establishing churches where those who are willing can fellowship. The element of judgment is not acceptable as it goes against Christian principles. It feels wonderful to be in an environment where no one is judging you. This inspires me to be a devoted Christian who attends church regularly. It is important to point out that those who are judgmental and claim to be Christian are not true followers of the Christian faith. True Christianity advises believers not to judge others. This is followed by a promise of not being judged during the end times when the world will be summoned to account for all happenings before God, the Creator of Heaven and earth. Being in a school surrounding whose education is based on the timeless values of Christianity is the best opportunity anyone can get. With community service, respect for God, and value-themed scholarship, a rich life is assured. This is an atmosphere I cannot let go of. Is the Christian environment all that good without any problem?

As good as the Christian environment sounds, it has its shortcomings. Like all other faiths, it has many followers who do not fully follow the doctrines laid down by the Bible. These people end up giving the faith a bad name. Good examples of these people are the slave owners in the former British colonies in Asia and Africa, ancient Rome, and Egypt. The slave owners carried the Bible in one hand symbolizing Christianity while the other handheld the whip that was targeted on the back of a slave. There are some people in current society too who pretend to be Christians while they hate others, steal from others, lie to others and kill others. Some engage in unnatural actions such as homosexuality that are prohibited by the Bible. There are also historical details associated with Christianity that are difficult to ascertain. This makes the faith somehow confusing.

Conclusion

In conclusion, the Christian environment is appealing to me because of its advocacy for brotherhood and love among humanity. There is no judgment from fellow true believers the pressure to comply is not part of the faith. The emphasis on community service, respect and love for God and man, and value-themed scholarship is at the top of the element list for a Christian environment. These are wonderful values that will enrich my life.

The early Christians endured persecution not only from non-believers but also from believers who sought to change their faith. The reasons for these persecutions were mainly due to the fear of Christianity by the Romans, as they dubbed it a mere superstition rather than a belief. It is imperative to understand that, the Roman Empire adopted policies of incorporation where foreign religions and gods were incorporated into their culture. However, it is ironic that the Romans were to be specifically hostile to Christianity as a religion. This can be explained by their belief that the loyalty to the state was based on the religious attitude towards the Romans¹. They believed that stable religions were those that were old and since Christianity was just growing, it could not be recognized as a stable religion. Considering that most incidences of persecutions occurred in the 1st and 2nd century AD, the uncertainty that came with the unknown fuelled disgust and anger as well as the fear that it would break the social unity that kept the empire alive.

One of the rulers who greatly persecuted Christians was the emperor Nero who ruled from 64 to 68 AD. Paul and Peter remain as the most outstanding martyrs during this period. There was specifically a large fire in Rome that destroyed most parts of the city and Nero took this chance to not only rebuild the city of Rome in his preference but also to curve out a huge part of the city for his prestigious palace. The suspicion that followed thereafter that he had burnt the city intentionally forced him to blame the fire on the Christians and ordered their torture which at times was just for his entertainment. Though the persecutions of Christians by Nero were localized and short-lived, it opened the way for further persecutions and the spread of the campaign against Christianity in the entire Rome Empire and beyond. The persecution of Christians was actually at one time regarded as Institutum Neronianum (the institution of Nero). This opened the way for the total criminalization of Christianity, which offered pardons if a person condemned Christ and agreed to make sacrifices to the other gods.

The Pax Romana was a period of relative peace in Europe, as Caesar Augustus reduced military activities. The period lasted for about 207 years which were mainly from 27 BC to 180 AD. This period was characterized by a free movement that promoted Christianity, as missionaries could travel all over the Roman Empire to spread Christianity to non-believers. There were open and safe roads throughout the empire and people were more open to learning new things hence the wide acceptance of Christianity². At the same period, due to the integration of the languages, people used the Roman language, which made it even easier for the missionaries since everyone understood their teachings.

Heresies were doctrines that disputed the established Christian beliefs and the teachings of Jesus, his disciples, and the early church leaders. Most heresies were started between the first and the third centuries and of particular interest was Docetism which was introduced by Julius Cassianus. He taught that Jesus body was just an illusion or an aberration³. Therefore, he solicited Gnostic beliefs where God could not be associated with physical matter as the matter was considered evil. This heresy taught that the spirit of Jesus had come to liberate matter and that it had entered a human body when he was baptized and left when he was crucified, hence, disputing the story of his resurrection.

Bibliography

Ferguson, Everett. Baptism in the early church: history, theology, and liturgy in the first five centuries. Journal of Religious Studies Review 36 issue 1, (2010): 81-93.

Franz-Steiner, Verlag. The evidence of the conversion of to Christianity: book 16 of the theodosian code. Historia: Zeitschrift für Alte Geschichte (1993): 66-78.

Gartenstein-Ross, Daveed. No Other Gods before Me: Spheres of Influence in the Relationship between Christianity and Islam. Denver Journal of International Law and Policy 33 (2005): 223-234, Web.

Footnotes

1. Verlag Franz-Steiner. The evidence of the conversion of to Christianity: book 16 of the Theodosia code. Historia: Zeitschrift für Alte Geschichte (1993): 76.
2. Everett, Ferguson. Baptism in the early church: history, theology, and liturgy in the first five centuries. Journal of Religious Studies Review 36 issue 1, (2010): 82.
3. Daveed Gartenstein-Ross. No Other Gods before Me: Spheres of Influence in the Relationship between Christianity and Islam. Denver Journal of International Law and Policy 33 (2005): 226.

Introduction

Ultimate reality is an existing actuality that surpasses the physical and non-physical dimensions of the world. It is absolute power, a central connecting point, and the source of everything that prevails in the universe. In the Christian denomination, this phrase refers to a transcendent presence, a supreme being, or an eternal being that governs the world (The Biblical-Christian View, 2017). Therefore, it is a powerful entity that exists in an all-inclusive actuality that surpasses all things. Numerous verses in the Bible support the Christian beliefs regarding the existence of a supreme being. God is portrayed as an ultimate reality which endures eternally. He is termed as omnipotent, omnipresent, and omniscient. The definitions of this phrase vary across religions and cultures with each one bearing its description and name for the concept.

The Source of Everything

The universe is materialized from nothing through the work of God. The book of Genesis recounts that God created the universe from nothing and, therefore, everything that exists in the universe is the expression of Gods will. Genesis 1:2 says that the earth was dark, empty, and formless until God starting speaking life into existence (New King James Version, 2011). David in Psalms 33:9 related the source of everything to the word stating that For He spoke, and it was done; He commanded, and it stood fast (New King James Version, 2011). The second source of everything can be accredited to the trinity. In the Bible  Genesis 1:26, God is quoted saying Let us make man in our image, after our likeness (Hermann & Min, 2019). This verse suggests that there was a form of existence with God as he created the universe. Although the literature does not specify who God was talking to, several Christian scholars believe that God was referring to the trinity. Besides, the trinity is the only polytheistic concept that is mentioned in the Bible. Based on Christian accounts of creation, the source of everything in life is God, the word, and the trinity.

The Beginning of the Nature of the World

There is evidence from several biblical texts indicating that the universe is not eternal. The universe had a beginning  Genesis account of creation, but it also has an end  revelations account of the world and humanitys destiny. The Big Bang Theory is the most widely accepted scientific evidence that proves the beginning of the world. Other evidence associated with the beginning of the world includes the cosmic expansion of the universe, astrophysical observations, and radiation echoes. Various biblical references show that it is God that spreads out heavens. For example, the prophet Isaiah asserted that God sits at the center of the earth and spreads out its inhabitants throughout the planet (New King James Version, 2011; Isaiah 40: 22). The concept is supported by modern cosmology, which states that the universe expands from a central point. If there is a considerable level of proof revealing the worlds inception or beginning, then it is basic logic to postulate that it also has an ending. Like Albert Einsteins theory of special relativity predicted, the universe has no eternity, and all physical matter has an end, following the deficiency of gravity, and so does human life.

Good, Orderly and Intelligible Nature of the World

The worlds nature is fundamentally good because it fulfills people and gives a sense of purpose. Humans ultimate need is to be happy, although happiness can be meaningless without the knowledge of evil or good. The latter refers to something desirable, while wrongdoing is defined as the absence of good. Loosely translated, virtuousness is superior over wickedness because it can prevail without it, and evil only exists to oppose good. Happiness exists for the sake of existing, making it a natural occurrence. Because good occurs naturally, then the worlds nature is also good. Christian theism underscores the fact that God is an organized being, and the world He created is in perfect order to reveal his glory. On the other hand, naturalism describes the world as an orderly system that is mediated by natural law. Both worldviews seem to support that the world is a coherent system. Philosophers that support the notion that the world is unintelligent often associate their viewpoint with the idea that the world is disorderly and random. However, from the analysis indicated above, it is evident that the word is indeed organized and therefore, intelligible.

A Human Being

The relationship between humans and God is integral in all religious groups. There is a substantial amount of literature, including philosophical, scientific, and religious texts that attempt to describe God. However, the theological and philosophical views of what defines an individual are limited. People have intrinsic capabilities that differentiate them from all life forms and technology, for instance, robot-like humans. First, the human experience draws a distinction between people and other creations or entities. Unlike animals and robots, individuals attach meaning to every experience. For example, through experience, a person can learn and expand his or her knowledge. On the other hand, machines cannot learn anything outside the programming domain regardless of their years in operation. Individuals can analyze past events and associate these incidents with the present. A human is an entity that can attach meaning to an encounter, has free will, and an intrinsic moral compass.

Th Body and Soul of Human Beings

The dualism of life is a familiar concept that has been accepted in many disciplines, including the medical field. The mind is typically correlated with character and personality, while the brain is associated with reasoning, emotion, language, and motor control. Dualism is an approach to human life based on the idea that the mind and body are separate elements. The concept asserts that humans have a physical brain, but they also have a mind tied to their consciousness. A brain is an organ that can be physically observed and touched, but the mind cannot be perceived. This assertion highlights that there is something more than the visible and non-physical matter that exists.

However, the stance that an entity prevails outside the physical has been confronted by various neuroscientists. To illustrate the impossibility of the brains existence, neuroscientists have demonstrated that brain injury can alter human personality (Norup & Mortensen, 2015). If the mind were a real and separate entity from the brain, it would be impossible for this body part to affect personality. A second reasoning relates to the conception that the existence of non-physical matter is antithetical to the basic concepts of human evolution. Since humans evolved from physical matter, it is absurd to introduce non-physical matter along the sequence or series of evolution.

From a cultural view, different cultures and mythologies taught on the actuality of an external force outside the physical domain. For example, the Chinese believed in a vital force that existed outside living matter called the qi or chi. Chi relates to material energy or life force, which is distinct from the physical body. Several Indian practices such as yoga, martial arts, and medicine were founded on the concept of the presence of energies or life forces that permeates all levels of inanimate objects reality (Spirit, soul and body, 2020). The Bible, on the other hand, teaches of physical and spiritual death. Apostle Paul asserted that after physical death, believers are spiritually reunited with God (New King James Version, 2011; 2 Corinthians 5: 6-8). This verse underscores the distinction that exists between the body and spirit; they are separate from each other.

From the above analysis, it can be deduced that people have a body and a soul. Humans are primarily aware of the non-perceptible matter that can influence their bodys wellbeing. For example, research indicates that stress can harm the physical health of a person (Spirit, soul and body, 2020). While distress is intangible, its influence on the body can be visibly perceived. Therefore, the existence of the non-physical matter, for instance, the soul, that is distinct from flesh, i.e., the body is possible or real.

The Nature of Humans Morality

The question of the nature of human morality lies in whether people are inherently good or learn to be good. Individuals have intrinsic moral values and judgments that underlie their decisions and practical considerations. There is adequate research evidencing that a person is naturally amoral (Al-Rodhan, 2019). The aforementioned nature is attributed to emotional weakness and egoism. For example, some behavioral psychologists argue that human choices are not free but conditioned by external factors. Human behaviors are impacted by exogenous influences, such as culture or religion. Since external factors affect an individuals ethical compass, morality is not intrinsic (Al-Rodhan, 2019). Sociobiologists support this argument because they believe humans are naturally wired to make selfish choices to increase their chances of survival (egoism). Extensive research also shows that humans are more emotional than rational and, thus, tend to have a weak judgment (Al-Rodhan, 2019). Although influenced by personal beliefs, most moral accords are universal across different cross-cultural settings.

Furthermore, there is a connection between religion and morality in the Bible; this correlation is based primarily on Gods command. For instance, in the second chapter of Genesis, God commanded Adam to eat or source food from any tree within the garden except that which gives knowledge of evil and good (New King James Version, 2011). However, they failed to heed the decree and ate from the tree. They later gained knowledge of their nakedness and were abashed; this caused them to hide. Eve and Adam were expelled from the garden following their disobedience since they ate from the tree of wisdom (New King James Version, 2011). From the description above, it is evident that they disobeyed God, which consequently typifies the scenario as a fall from Gods will  sin. The story of Abraham (his acquiescence to God), the Israelites, and the ten commandments also underscore the element of morality.

The Ability to Acquire Knowledge of the World and God

Humans can acquire knowledge of the world through revelation, which refers to the difference between Gods wisdom and that of man. God is all-knowing, self-contained, and did not learn anything; instead, He is the wellspring of all knowledge. Mans cognizance is limited and dependent on external sources. God can reveal his know-how to humans through the scripture or mystical appearances, such as the incarnation of Jesus. There are three significant views of knowledge: secular humanism, theistic humanism, and Christian theism. Secular humanism asserts that insight can be derived through deductive or inductive reasoning and sensory perception. Theistic humanism posits that knowledge can be acquired from both religious revelation and reasoning. For example, humans can depend on God for interpretation, but at the same time, use their reasoning and logic to obtain information. Christian humanism believes that all knowledge originates from God and is dependent on His interpretation.

A defining feature of the human and transcendence relationship is characterized by moral accountability and free will. The Protestant and Roman Catholic churches universally accept the analogy of moral liberty and free will. The latter is based on the notion that people have the capacity to choose and make decisions independently without any type of conditioning. In most religions, individuals moral actions significantly affected their relationship with God or the transcendent power of their religion. Understanding the religious-moral expectations and making the free choice to comply with them typically gives humans the ability to have relationships with divine power. Through experience, humans can seek spiritual guidance and respond to religious questions.

The Source of The Problems Humans Face and the Solution

Humans experience a wide range of problems, including financial, insecurity, health, and spiritual issues. Christians believe that a sinful life is the source of most of the problems encountered by individuals. When Christians choose a sinful life, God separates Himself from them. In the books of Torah, it is shown how Israelites are repeatedly plagued by wars, disasters, conflicts, economic loss, and diseases when they disobey God (New King James Version, 2011; Judges 2: 12-14). However, not all the life problems endured by man result from sin. There are several illustrations in the Bible of saints that underwent tribulations and trials such as imprisonments, starvation, and torture despite being innocent (New King James Version, 2011). However, Christians can solve their distress or difficulties through fasting and prayer and seeking guidance from God. They can also desist from leading a sinful life to form deeper relationships with God.

What Happens to a Person after Death?

There are two possible outcomes of life after death: reincarnation and soul sleep. The latter is a notion based on the belief that when humans die, their soul sleeps until the final day of judgment. Several theologists have refuted this conceptualization because it does not contain Biblical foundations. Reincarnation is established on the assumption that believers are reborn again after death. Jesus says that I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die (New King James Version, 2011; John11: 25-26). Christians also believe that the human spirit is reunited with God after death.

Why It Is Possible to Know Anything

Humans can perceive with certainty only through knowledge (truth) or belief. Knowledge refers to a fact that has been ascertained and tested. When a truth has not been measured or determined, it is a belief. Humans can choose to accept anything they believe is valid or real. However, due to the unreliability of the human sensory system and emotive nature, they cannot objectively perceive through beliefs. On the other hand, mans knowledge is dependent on external sources and, therefore, can be limited by the brain and language. However, humans can use intuition, empirical study, and reasoning to derive a fact and reach a conclusion without subjectivity.

How Humans Know Right from Wrong

Humans can determine right from wrong through moral subjectivism, cultural relativism, ethical egoism, divine commands, rationality, utilitarianism, and consequentialism. Moral subjectivism relates to the personal beliefs of an individual of what feels right or wrong. Cultural relativism refers to cultural values and principles that stipulate what is virtuous and dishonorable. Ethical egoism underscores the procedure of determining what is ethical from evil based on an individuals self-interest. Divine command alludes to the guiding principles of the Supreme Being to his/her followers. Rationality is based on the Kantian theory, which posits that people ought to do what is right because it is their moral obligation. The utilitarianism theory asserts that people determine what is right from wrong, depending on the consequences of their actions.

The Meaning of Human History

The Bible provides or delineates the fundamental human history framework. This model outlines the four incidents that shape this particular history; they include creation (Ephesians 1:11 and Genesis 1), fall (Romans 8:20, Romans 5:12-19, and Genesis 3), redemption, and consummation (New King James Version, 2011). Consequently, it gives meaning to history by underscoring that it is non-cyclical and non-random. It can be traced back to its inception. It has an end and a path directed by Gods sovereign purpose, and it is not defined by continuous evolution and advancements. According to the Christian worldview, a man was intentionally created as per Gods plan, that would be uncovered as history or time ensued (Penner, 2020). Peoples main end or their ultimate reason for their existence is to give God glory and enjoy His presence forever. However, this fellowship was fragmented or destroyed almost instantly, following the sin committed by Eve and Adam. This insubordination led to both spiritual and physical demise as well as the cursed earth or ground (Penner, 2020). God has been utilizing history to uncover his restoration and salvation plan for humans ever since.

Metanarrative and Personal, Life-Orientating Core Commitments

Metanarratives refer to recounts which attempt to tell the story of human creation and the meaning of life. However, each religion and culture have their narrative of historical human events. For instance, the Bible asserts that Gods divine will was for Jesus Christ to unite all elements of heaven and earth when the time of fulfillment comes (New King James Version, 2011; Ephesians 1: 910). This text reveals that God had a purpose for human life that would be achieved according to his timetable. Furthermore, it states that Jesus would be incarnated But when the fulness of the time came; this indicates that everything was happening on a pre-determined plan (New King James Version, 2011; Galatians 4: 4). When Jesus Christ was incarnated, it underscored the supreme plan of God on human life: a metanarrative. Additionally, the biblical passages in Hebrews can be traced back to the Old Testament; they emphasize that Gods ultimate plan for human life originates from the book of Genesis (New King James Version, 2011). The reincarnation of Jesus Christ fulfilled the purpose of God for human life: redemption. The core commitments consistent with the Christian worldview include morality and ethics, acceptable behaviors, repentance, and seeking the kingdom of God.

References

Al-Rodhan, N. (2019). A neuro-philosophy of human nature: Emotional amoral egoism and the five motivators of humankind. OpenMind  BBVA. Web.

Hermann, R. & Min, D. (2019). Why did God say: Let us make man in our image, after our likeness? The Outlaw Bible Student. Web.

New King James Version Bible. (2011). SABDA. Web.

Norup, A., & Mortensen, E. L. (2015). Prevalence and predictors of personality change after severe brain injury. Archives of Physical Medicine and Rehabilitation, 96(1), 5662. Web.

Penner, B. M. (2020). An introduction to Christian worldview: Pursuing Gods perspective in a pluralistic world. Reviews in Religion & Theology, 27(2), 171173. Web.

Spirit, soul and body  How God designed us. (2020). Faith and Health Connection. Web.

The Biblical-Christian view of ultimate reality: God  An excerpt from the essentials of Christian thought. (2017). Zondervan Academic. Web.

Introduction

It goes without saying that the appearance of a new religious group by the followers of Jesus Christ, who has been recently crucified, is a highly disturbing issue for the whole Roman Empire. This new formation definitely should not be taken for granted as it presumably has its own philosophy and continues to attract a substantial number of people. With the help from our permanent informers, we will try to gain insight into the peculiarities of this new religion, so-called Christianity, and investigate its main differences from Judaism.

Main body

First of all, it is necessary to notice that the new religions reserved character is the main reason for the increasing tension between its followers and the Romans. The traditional Roman imperial religion is characterized by the importance of participation in rituals and generally public, communal and political worship to gods (Punt 3). Meanwhile, the followers of Jesus Christ passionately, though falsely believe in his resurrection after death, his further return to people, the one god, and the afterlife of the physical body (Finney 101).

Moreover, they emphasize the intimacy of the persons communication with the god and focus on the psychological state of a believer rather than the accuracy of rituals (Punt 3). The unwillingness of the new religions followers to participate in public worshipping Roman gods will inevitably be regarded by our Emperor as a potential threat both for society and the Empire.

However, from a personal perspective, the confrontation between traditional values and a new movement may be lost by the Roman Empire, and the reason for this failure is in the economic state of the country. Although the success of the gods, goddesses, men, and women of Rome during the republican centuries is unquestionable, the Empire currently experiences a substantial decline of the system due to political conflicts, instability, and economic disparities (North).

Poverty may be defined as one of the most essential problems of the country, and the difference between the wealthy minority and the destitute majority is unsurpassable. Nevertheless, the poverty of a prevalent number of citizens creates a sense of solidarity and unity that encourages the spread of Christianity and its ideas of mercy, mutual help, and charity.

A new religion definitely has a certain resemblance to already existing Judaism, founded by Moses. However, despite worshipping one god who created the world out of nothing, who fashioned humankind in his own image, two religious movements have a range of substantial differences (Peters 1). The crucial dissimilarity between Christianity and Judaism consists of the attitude to Jesus Christ of his followers and Israelites. Jesus Christs disciples believe that he is the gods son and the messiah who sacrificed his life to atone the sins of all people.

At the same time, Judaists suppose that Jesus Christ was an ordinary man and not a messiah, and there was no need for him to sacrifice himself. Moreover, the followers of Moses believe that salvation is the divine forgiveness that may be obtained for a good approach to other people, while Christians see salvation in the unshakable faith in the god.

Conclusion

The strong personality of Jesus Christ, his ideas that attract a significant number of people not only in Jerusalem but other regions of the Mediterranean as well resulted in the appearance of a new religious group. Unfortunately, the complicated political and economic state of the Roman Empire may negatively affect the spread of this movement that did not disappear even after the death of its leader. We will follow the progress of this situation and keep you informed.

Works Cited

Finney, Mark. Resurrection, Hell and the Afterlife: Body and Soul in Antiquity, Judaism and Early Christianity. Routledge, 2016.

North, John. The Religious History of the Roman Empire. Oxford Research Encyclopedia of Religion. 2017. Web.

Peters, F. E. The Children of Abraham: Judaism, Christianity, Islam. Princeton University Press, 2018.

Punt, Jeremy. Believers or Loyalists? Identity and Social Responsibility of Jesus Communities in the Empire. In die Skriflig / In Luce Verbi, vol. 51, no. 3, 2017, pp. 1-8.

Everyman represents all humanity and critical issues related to all the people, including Fellowship, Material Goods, and Knowledge. In the play, Everyman strives to answer an eternal question of what a person should do to achieve Christian salvation (Lester 107). Comparing my own life with time when Goods lays the main character down, I would like to describe one lesson learned from my experience.

Everyman believes that material possessions would accompany him on the way to death. Moreover, he is sure that money is thought to right all wrong things. However, Material Goods leave him alone on his pilgrimage likewise others: Nay, Everyman, I sing another song, I follow no man in such voyages (Everyman 5). At the end of the play, Everyman understands that every human being has their own account book. In other words, everyone is responsible for his or her actions, both good and bad ones.

Speaking of my life, I would like to note that there was a time when I also thought that material goods are very important. I believed that money could resolve any complicated issue. However, one case proved me wrong. I fell in love with a beautiful girl, but she was indifferent to me. I was ready to offer her any gifts, flowers, and other material goods. Nevertheless, she told me that money cannot create feelings and love. Then I understood that money is just a worldly means and it cannot lead to God.

In conclusion, I understood that a man could bring nothing and nobody with him to heaven. Even if you have untold wealth on the Earth, you will have nothing but yourself before God. Therefore, a rush for wealth cannot bring to Christian salvation and be count as a plus in a ledger book.

Works Cited

Everyman. N.p., N.d. Web.

Lester, G. A. Three Late Medieval Morality Plays: Mankind, Everyman, and Mundus Et Infans. 2nd ed. New York, NY: Bloomsbury, 2014. Print.