Category: Christianity

Introduction

Cultural diversity in society is an unavoidable and unique phenomenon that is central to human development. Unfortunately, several multicultural issues arise when individuals from different backgrounds interact because many people strongly hold onto their beliefs. Thus, it is critical to understand the backgrounds, history, and practices of different cultures to limit discrimination and marginalization when offering essential services. Christianity is one of the oldest and most prominent religions worldwide. In the US, Christians constitute of the majority of individuals when compared to other religions. Nevertheless, some Christian groups still face oppression due to their beliefs. Thus, the following passages provide a brief description of Christianity, its history, traditions and cultural practices, and the current demographic information.

Brief History and Background of Christianity in the US

Christianity is a faith that traces its roots back to more than two thousand years ago, when a group of individuals shifted from Judaism and decided to follow Christ, the son of God and a savior sent from Heaven. However, the religion established its presence in the US during the 16^th century when immigrants from European countries, including England, Scandinavian Countries, and Spain, settled in the region after fleeing from persecution (Smith, 2022). Although Christianity is a faith that worships one God, there have been several divisions within the church, particularly in the US, thus giving rise to several denominations and heated conflicts during the 17^th and 18^th centuries (Delehanty et al., 2019). Nevertheless, the Catholic Church and Protestants are the major denominations in the US with a vast following worldwide.

Major Cultural Practices and Traditions

Christians are committed to an intrinsic mission of converting all individuals to follow God through Jesus Christ, believed to be the Son of God and the only saviour. Christians believe that Christ will come for the second time and claim Gods kingdom and his people by defeating the devil in a final battle (Delehanty et al., 2019). However, Christians abide by the teachings of chosen men in the Bible and Christs commandments, intended to guide them toward living righteously. The spiritual practices that Christians engage in include fasting, daily devotions, reading the Bible, taking sacraments, and frequently attending the church. Moreover, they celebrate events such as the Eucharist, The Lords supper, Easter, and the Birth of Christ.

Current Demographic Information

Currently, Christianity is the most popular religion in the US. Demographic statistics estimate that about 75% of the US population are Christians. A majority of this population are Protestants, constituting of about 230-250 million individuals, and Roman Catholics who add up to about 150-260 million people. Other denominations include Seventh Day Adventists, Mormons, and Orthodox Christians. However, there are other smaller groups including Jehovah Witness and smaller parishes (Patte, 2019). About 62% of individuals who identify as Christians are members of church congregations scattered all over the US. Nevertheless, statistics suggests that the number of Christians in the US has been declining steadily over the past decades.

Conclusion

Globalization, business organizations, educational institutions, and social institutions have unified individuals from all walks of life. As a result, cultural diversity has become common in all areas of human life. Christians make up one of the largest cultural groups in the US. They abide by a doctrine of following Christ and living by his teachings. Subsequently, they are dedicated to spreading the word to all other individuals and converting them to Christianity. Nevertheless, they hold unique beliefs and engage in various practices. Therefore, their differences can expose them to inappropriate treatment, discrimination, and marginalization despite their vast numbers.

References

Delehanty, J., Edgell, P., & Stewart, E. (2019). Christian America? Secularized evangelical discourse and the boundaries of national belonging. Social Forces, 97(3), 1283-1306. Web.

Patte, D. (Ed.). (2019). The Cambridge Dictionary of Christianity, Two Volume Set (Vol. 5). Wipf and Stock Publishers.

Smith, K. (2022). Cult of the Dead: A Brief History of Christianity. University of California Press.

In the chapters of his book, Erikson critically examines the nature of Jesus Christ through a discussion of the most prominent theological trends and opinions. At the center of the analysis is the recognition of the historical significance of Jesus as a teacher and a man who managed, nevertheless, to build a small social influence and create only a small group of disciples around himself, in contrast to the biblical Jesus. Thus, in the context of this discussion, some of the most famous views of Christology are from above and from below ones. Christology from below implies the human origins of Jesus Christ, evaluating his historical significance through the paradigm of rational thought. Obviously, the best model for examining these views is systematic theology, seeking evidence from a variety of sources. This approach most resembles the researchers way, and hence Christology from below is a more critical path. Christology from above, on the other hand, describes the divine origin of Jesus. Any incoherencies, vulnerabilities, or errors are usually explained from the perspective of the divine providence of the biblical sources, and thus errors are ruled out. Jesus, in this paradigm, is presented as a divine son who was able to perform miracles and spread his incredible influence during his lifetime. Thus, it is possible to see that these are two conflicting positions that present entirely opposite views of the New Testament story.

Nevertheless, the strategy of adhering to only one position is radically wrong because it emphasizes only one feature of Christ. Thus, Christology from below postulates complete or partial disbelief in the New Testament, which is a great sin for the true Christian. Any attempt to find errors and inaccuracies in the narrative builds a dangerous path for the believer, one in which he is prone to distrust and ultimately unrecognize God. On the other hand, an extreme deification of Jesus can lead to disconnecting him from reality and forgetting the price that man paid for all humankind. If one focuses only on Christology from above, there is an increased risk of total divine justification of all actions, including sinful ones. Thus, the desire to choose only one position is doomed to be dangerous for the Christian, and therefore such emphasis should not be encouraged.

In fact, as Erikson has shown, the two positions complement each other and serve to cover weaknesses where they can be found. The author called this approach an alternative approach because it gave rise to a third way for the Christian. Between the two branches of Christology, the alternative way creates a symbiosis, showing the historical figure of Jesus as a man endowed with divine power and will [4]. More specifically, Christs life journey can be explained through a critical historical study associated with other retrospective events occurring at the time. Nevertheless, any unscientific and seemingly unbelievable miracles described by the New Testament are explained through faith and religion. It seems that this particular way, created and promoted by Erickson, is genuinely biblical, taking into account the best perspectives of the New Testament.

There is no doubt that this mode of interpretation characterizes the unity of Christological ramifications. In turn, this creates an essential direction for the contemporary Christian church since it inhibits the emergence of any radical views so dangerous to the religious community. An alternative approach allows the historical person of Christ to be viewed through several paradigms at once and thus has the potential to increase engagement and criticality of opinion. Finally, such a system of views proves to be extremely useful for preservation and more detailed study of the Bible, as it allows us to delve deeper into the study of the texts and find patterns that were previously omitted.

References

Erickson, Millard J. Christian Theology 3rd edition by Erickson. Ada: Baker Academic, 2013, p. 607.

Everyone who subscribes to Christianity is expected to be a missionary wherever they are. However, there is a challenge in applying related beliefs while counseling clients as a psychologist. Consequently, the paper thoroughly analyzes chapters four through six of the book Embodying integration: A fresh look at Christianity in the Therapy Room. The first section is a summary of each chapter, which discusses the highlights of the individual segments in detail. The second section is a reflection of the relationship between the main concepts of the three chapters with my experiences and interpretations of the same. Finally, the paper gives a brief narration of the lessons learned from the reading in connection to my spirituality. Christianity is a journey and the chapters read have equipped me with knowledge crucial in exercising my faith as a counselor.

Embodying integration: A fresh look at Christianity in the Therapy Room Review

Chapter Summaries

Chapter four focuses on atonement and understanding the components and intentions of salvation. The section begins by Megan Anna narrating her interactions with Maria, who had been in and out of an abusive marriage for the longest time. The client felt that it was her Christian duty as a wife to obey her husband and to forgive those who wronged her. Although people have religious obligations, ones beliefs should not hinder good decision-making but instead enhance it. The chapter also demonstrates the philosophy that peoples stories define them, which is crucial in helping clients. For instance, Marias narration of Christian-self can either be a cause for harm or good in her life. If she has a wrong interpretation of biblical concepts, then it is more than likely that her beliefs will lead to her suffering (Neff & McMinn, 2020). Finally, the chapter mentions the Christian complexity of believing in God the Father. She admonishes counselors to present God as sins solution, because no one can eliminate sin by themselves apart from believing in the Father.

As a continuation of the previous section, chapter five intends to evaluate the purpose of God in the universe. Most believing counselors fail to understand the role of faith in their profession. Consequently, the authors of the book attempt to give a solution to this challenge. The text cites that Christian psychologists are always too cautious during the sessions not to overstep, thinking they would impose their beliefs on the patients (Neff & McMinn, 2020). However, ethics and Christianity cannot be separated, and therefore, there is a need to balance the two. For instance, while delivering services, counselors are expected to follow practices and principles outlined by the American Psychological Association (APA). However, this should not prevent one from introducing Christian conversations during therapies. Friendship evangelism is one of the strategies psychologists can use in sharing Gods word. Getting closer to clients makes it easier for the counselor to start talking about Jesus.

Participating in missionary work as a psychology professional needs a direct approach. Therefore, when introducing biblical concepts during therapies, clients should understand that God is not far away because His spirit and work can be felt. Chapter six discusses how psychologists can integrate the concept of Gods connection to various human challenges (Neff & McMinn, 2020). Gods inspiration for loving the world as stated in John 3:16 has always been compassion. It is His affection towards people that pushed Him to send Jesus Christ to save humanity. Consequently, in choosing therapies, counselors should select those that introduce the presence of God in clients lives. John 1:1 states that God became flesh through Jesus, which means He understands the pain humans go through (King James Bible, 2021). Therefore, this concept makes it easy for counselors to explain to patients the value of God in peoples lives.

Final Conversation

I have experienced the presence of God in my life as a professional in the psychology field severally. I once interacted with a client who kept moving from one toxic romantic relationship to another. She had lost hope in love, hated men, and swore never to get married again (Neff & McMinn, 2020). However, in our sessions, I explained to her that there is someone more loving and dependable than humans. Instead of hating men, I admonished her to replace hatred with God, who is caring and compassionate. Overtime, the client learned to control her emotions and got into another relationship eventually.

Addressing Guilt

Guilt is one of the primary mental issues that faces majority of clients I have met. Regretting wrong choices in life is not an issue but as pointed in Marias story, thinking about the same issue every time is dangerous. She developed negative thoughts of depression and shame because she felt inadequate. I once encountered a client who believed that his terminal illness was a result of her careless life. Consequently, the authors indicate that minimizing negative thoughts might inspire the clients to change while excess guilt can lead to depression (Neff & McMinn, 2020). I differ a little bit with this theory because I believe that any level of self-blaming can trigger anxiety, stress, and related disorders (Vandenberg, 2021). Negative thoughts of any degree should not be tolerated but rather clients should be taught how to contain these feelings.

Extreme Theological Perspectives

Humans are created and born to be spiritual beings and regardless of whether someone is a Christian or not, they have faith in something. Consequently, as a counselor it is my duty to understand a clients religious foundation before suggesting interventions (Hawkins & Clinton, 2015). Marias example in chapter four demonstrates why therapists should study their patients levels of belief. Maria was in an abusive marriage but could not leave because of her Christianity. Logically, one would expect her to divorce the husband if the instances of domestic violence reoccurred (Neff & McMinn, 2020). However, the power of faith and religion can act as hindrance to reasoning. There is the danger of being an extreme believer as illustrated in both cases. Maria kept forgiving her husband and avoiding divorce as written in the bible at the expense of peace and good health. Clients should be taught the potential faith has in sustaining and enhancing mental wellness.

Ethics vs. Faith

I have always wondered the possibility of balancing ones religious beliefs and professional requirements. There are instances where an action is ethically correct but immoral according to Christianity (Mogra, 2017). Similarly, as discussed in chapter five, there are occasions where professional guidelines in psychology prevent counselors from representing their faith. A perfect example is when interacting with a client who has not indicated that they are not Christians (Code of Ethics  AACC, n.d.). The ethical guidelines in psychology expects me to respect the patients rights including those related to religious affiliation. Although I might be convinced that integrating Christian concepts is crucial to the preferred therapy, I am professionally obliged to do otherwise. There are several questions that emerge when deciding to integrate faith into counseling sessions. Does ethics supersede my Christian obligations and if not, how do I balance the two elements?

Challenges of Friendship Evangelism Possible

It is acceptable to practice psychology as a profession and at the same time be a faithful Christian. Chapter four gives a solution to the issues that emerge in balancing belief and professional responsibilities. The authors cite that friendship evangelism can help a counselor be a missionary at the workplace without the fear of imposing ones belief on the client. This approach aims at building a sustainable rapport with the client, which will enhance the process of introducing biblical concepts during therapies (Neff & McMinn, 2020). Nonetheless, there is a challenge that questions the methodologys feasibility. I am obligated to keep the relationship with my clients professional. Therefore, getting too close to them undermines my ethical responsibility. Moreover, being too friendly with the patients makes it harder to be objective as a missionary and counselor at the same time.

God and Cognitive Behavior Therapy

The primary objective of the book is to illustrate Gods interaction with humanity and how the concept can be integrated into counseling. Immoral behavior is often the cause of most mental disorders, caused by self or an external entities (De Abreu Costa & Moreira-Almeida, 2021). For instance, Marias post traumatic disorder (PTSD) resulted from the constant abuse from the husband while her depressive disorder was due to thoughts of inadequacy. Consequently, chapter six demonstrates how biblical concepts, particularly the belief in God can enhance the efficacy of the Cognitive Behavior Therapy. I agree with this concept because the focus of a clients thoughts influences their general mental wellness. The bible portrays God as kind and forgiving as indicated in Psalm 86:5 (King James Bible, 2021). Therefore, shifting the patients focus to the goodness of God substitutes the negative thoughts with positive ones.

Spiritual Formation

My perception on Christianity and spirituality has improved after reading and analyzing the three chapters. For instance, my prayer life has changed because like Megan Anna I have always struggle with the concept of forgiveness. Although I talk to God frequently and repent my sins as often as I pray, I still feel inadequate. The bible in Hebrews 8:12 clearly indicates that whenever Christ forgives our inequities He forgets but believing in the statement has always been a challenge (King James Bible, 2021). I now understand that God already forgave humanity and my righteousness must be based on faith in God.

Secondly, I have learned that regardless of my position in society, I am a missionary. However, focusing on myself and my efforts as the only means to deliver biblical messages is egocentric. My goal should always be to help others share my knowledge about Christianity (Neff & McMinn, 2020). This objective can only be achieved if I focus less on myself and more on God who is the reason for the mission. Therefore, becoming a missionary psychology means focusing on saving people and not condemning. Regardless of the actions of the history of my clients I am expected to love and avoid judging.

The final and the most important lesson learned is that God loves humanity unconditionally and that He is in our midst. Romans 8: 31 states that nobody can be against us because God is with and for us (King James Bible, 2021). The bible narrates that man had sinned and was destined to die but God chose to forgive and save us. Consequently, through Jesus, He lived with humans, and experienced the joys and sufferings like we do. Therefore, I have learned that when I pray to God, He understands not only because He is the creator but because He knows everything we are going through.

References

Code of Ethics  AACC (2014). AACC.

De Abreu Costa, M., & Moreira-Almeida, A. (2021). Religion-adapted cognitive behavioral therapy: A review and description of techniques. Journal of Religion and Health.

Hawkins, R., & Clinton, T. (2015). The New Christian Counselor: A Fresh Biblical and Transformational Approach. Harvest House Publishers.

King James Bible. (2021). King James Bible Online.

Mogra, I. (2017). Strengthening ethics: A faith perspective on educational research. Journal of Academic Ethics, 15(4), 365-376.

Neff, M., & McMinn, M. (2020). Embodying integration. Christian Association for Psychological Studies Books.

Vandenberg, M. (2021). Shame, guilt, and the practice of repentance: An intersection of modern psychology with the wisdom of Calvin  Christian Scholars Review. Christian Scholars Review.

Introduction

The position of people of other faiths in other religions can be seen as an issue of controversy. Taking the example of Islam, the relationship between the religion and the adherents of Abrahamic religions, as well as the relation with non believers is vulnerable to many interpretations varying from violence to disregard. In Christianity such position is less controversial, at least in the last two centuries, but nevertheless, requires clarification. On the one hand, the Church in its declaration of the relation to non-Christian religions outlined the approach of tolerance and work for mutual understanding& to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom (POPE PAUL VI). On the other hand, the theological position of non Christians to the Church and God is vague.

The term anonymous Christian introduced by Karl Rahner attempts to clarify the position of non Christians in Christianity. The term outlines the notion that Gods grace is existent through faith, hope and love, and provides the possibility for salvation of a corresponding faith for non Christians.

Nevertheless, the term itself requires clarification, where it might be understood that giving the title of anonymous Christian, who acknowledges the existent of Christianity and Christian faith, is enough to free Christianity from the responsibility of those who do not know God. In that regard, this paper analyzes the presentation and the explanation of the term anonymous Christian in Karl Rahner works, stating that the term anonymous Christian provides the validity of ones belief, conditioned that such belief implies accepting Gods grace in some form, until the moment Christianity becomes historical situation. Assessing the difficulty of defining such moment, Christians are obliged to continue the mission of Church and propagating Gods words.

Analysis

The declaration on the relation of the church to non-Christian religions, on the one hand provides a valuable direction for the development of theology of the religion, but on the other hand, leaves the theological status of non-Christian religions largely undefined (POPE PAUL VI). In that regard, Karl Rahner outlines several debatable moments, which were not covered in the declaration, and thus, open for discussion.

In Karl Rahners Theological Investigation, vol. V, the essay Christianity and the Non-Christian Religions contains four main positions:

• Christianity is comprehended as the absolute religion, intended for all people, and no other religion can be equally recognized as legitimate.
• Until the moment, when the gospel will effectively enter the historical situation of a particular person, non-Christian religions contain not only elements of Gods cognition, although combined with fallacies, but also aspects of Gods divine grace, and thus, should be recognized as legitimate religions.
• With regard to the aforementioned, Christianity considers the adherents of non Christian religion, not as non Christians, but as anonymous Christians.
• Christianity band the Church cannot be viewed as an exclusive community for the candidates for salvation, but rather as an expression of what every Christian hopes upon, and thus religious pluralism will continue to be a feature of human existence (McGrath).

Viewing the adherents of non-Christian religion as anonymous Christians, a notion that will be explained later in this paper, Rahner defines this notion as the pagan after the beginning of the Christian mission, who lives in the state of Christs grace through faith, hope and love, yet who has no explicit knowledge of the fact that his life is orientated in grace-given salvation to Jesus Christ (Sau).

It should be acknowledged that religion is not a relation which people establish with God, but relation, which God establishes and reveals by His initiative. Christianity, in such way, is the only legitimate religion intended for all mankind without exception, being given by God as an interpretation of the words directed to man.

On the other hand, Christianity is without a doubt a historical religion, as revolving around Jesus Christ, it has a specific historical period two thousand years ago. It did not exist always and everywhere, and accordingly it cannot be said the Christianity in its church-social form was always the only way of salvation for everyone. Thus, the question that arises is when Christianity obtains the status of obligatoriness. Does it happen at the same moment for every person of any culture and any nation? Or the beginning of Christianity can be connected to the moment of its efficient entry in a particular historical situation, when it becomes a historical reality? The second answer is exactly to which Karl Rahner is inclined, calling it corresponding to the historicity of Christianity and salvation-history (Plantinga 292).

The question that still remains is when Christianity becomes historical and actual for the adherents of other non Christian religions. Karl Rahner asserts the unacceptability of non Christian religions only from the moment of their historical meeting with Christianity. He believes that such religions contain elements of consecration and truth, which indicate the universality of Gods saving will, embracing every person in any epoch and any nation. The grace of Christ can reach a person in the existential situation, in which he lives. In that regard, every person in the natural order is homo religious, and has an individual religious experience. However, such experience can appear to full extent only in a social order, and thus religions constitute possible mediators of such religious experience. As every person is called to praise God, he not only can but also must use for such purpose the existent social form. Non Christian religions, in that regard, can be considered as initial, imperfect, and largely divergent, but still elements of positive history of salvation and revelation.

In Theological Investigation, vol. VI, Anonymous Christians, Rahner attempts to answer the questions before the Christians, when reflecting about the contemporary religious situation in the world. On the one hand, in the traditional cultures of the East, Christianity failed to take the leading positions. On the other hand, in the West, which some time ago could pretend to be Christian, gradually loses its significance, becoming merely one of the possible forms of religious existence, and with that the majority of people do not connect themselves with a particular religion (Rahner). This type of dilemma can be apparent, as Christians are convinced that in order to reach salvation people should believe in God, and not only in God, but in Christ as well. At the same time, following such belief, the idea that millions of people, both who lived prior to Christ, and who do not know him at present, are excluded by God from the fullness of life and plunged into the absurdity of existence. Such approach contradicts even the Holy Scripture, which states, Who will have all men to be saved, and to come unto the knowledge of the truth (King James Version, Tim. 2.4).

Thus, if Christians try to combine these two beliefs, i.e. the necessity of Christian faith and the universality of Gods saving purpose, they come to the conclusion that that all people can in some way belong to the Church, and at that such possibility is not abstract, but actual historically concrete. Thus, the degrees of belonging to the Church include the explicit Christian confession, with its full attachment to the Church, as well as anonymous Christianity, which can be also called Christianity in its authentic meaning.

Nevertheless, the latter does not mean that anyone should be called anonymous Christian, irrespectively of whether he accepts Gods grace or not. A person who on denies and breaks his connection with God, should not be even called anonymous theist. On the other hand, Rahner does not exclude the possibility to consider as anonymous Christians even nonbelievers, who under objective circumstances do not know God, but strive to lead saintly life and act according to their conscience. However, the possibility of a long period in the status of anonymous Christian implies the responsibility of Christians toward this category of people.

Conclusion

It can be concluded that the definitions of anonymous Christians in Karl Rahner works should not be viewed as a way of separating the paths to know God. The awareness of the existence of anonymous Christians does not free at all from the responsibility and the concern about those who do not know Christ, and the strive to that their knowledge on the necessary truth is shaped in the form of evangelic words.

Works Cited

King James Bible. BibleGateway.com, 2009. Web.

McGrath, Alister E. Christian Theology : An Introduction. 4th ed: Wiley-Blackwell, 2006. Print.

Plantinga, Richard J. Christianity and Plurality : Classic and Contemporary Readings. Oxford, UK ; Malden, Mass.: Blackwell Publishers, 1999. Print.

POPE PAUL VI. Declaration on the Relation of the Church to Non-Christian Religions. 1965. Vatican homepage. Web.

Rahner, Karl. Theological Investigations. Vol. VI: Longman & Todd Ltd 1961. Print.

Sau, Norman Wong Cheong. The Anonymous Christian. Church & Society 4.1 (2001): 23-39 pp. Web.

Introduction

Key theological concepts might seem fragmented and unrelated to each other to a stranger; however, when considering them closer, one will realize that they share an intrinsic connection. Being admittedly complex, the concepts of the nature of God, Jesus, and humanity, as well as the notion of restoration as Christin foundations, are, in fact, interwoven into the framework of Christian philosophy. Despite being seemingly unrelated, the notions in question introduce the basis for the relationships between people and God, therefore, promoting essential Christian values and building a community.

Nature of God

From the theological perspective, the question of Gods nature is likely to appear to be the most complicated one, especially from an outsiders perspective. Namely, the Triune nature of God suggests that he is comprised of three equally essential parts, i.e., the Father, the Son, and the holy ghost. Although the three elements in question are usually seen as separate entities, they, in fact, can be seen as the same concept viewed from different facets. Namely, the Father represents the creator Himself, the Son embodies the sacrifice made in order to salvage humanity, and the Holy Spirit is the ethereal representation of God that allows him to remain omnipresent and omnipotent simultaneously (Grand Canyon University, 2020). Herein lies one of the core causes for people that are not aware of the complexity of the issue to find the nature of the Christian god far too intricate and, thus, nearly unfathomable.

Nature of Humanity

In turn, the nature of humanity is also seen as a slightly complex concept within the Biblical narrative. Starting with the famous story of Adam and Eve, and their eventual exile from Paradise, the nature of humanity miraculously combines the inherent sin and the element of the Divine. Indeed, according to the Biblical story, the divine aspect of the human race is represented by the fact that Adam, as the first human being to ever exist, was created in the image of God: So God created mankind in his own image (The Bible. New International Version, 1974, 1:27). Therefore, human nature inherently contains the element of the Divine within its core. However, due to the fact that Adam and Eve committed a sin for which they were exiled from Heaven, the original sin is baked into the very core and every facet of every human being individually, as well as the entire human race in general. Herein lies the connection between the nature of humanity, the nature of God, and the opportunity for salvation. Specifically, according to Baylor (2015), God being triune implies that He embodies not only God of humankind but also God for humankind. Herein the opportunity for humanity to reconcile with God and be salvage lies.

Nature of Jesus

The nature of Jesus is another complex notion within the Christian discourse. As a rule, Jesus is viewed in the Bible as one of the essential parts of the Triune; in other words, Jesus is deemed as the Son of God, as well as His corporeal representation. In other words, Jesus is deemed as the representation of the link between humankind and the Divine (Grand Canyon University, 2015). The Bible provides several clarifications as far as the nature of Christ is concerned; typically, most of these explanations center on the idea of Jesus being the physical personification of God: But thanks be to God, who gives us the victory through our Lord Jesus Christ (1 Corinthians 15:57). However, the described way of interpreting Jesus nature needs to be combined with the perspective of Christ also being the Son of God: who, although He existed in the form of God, did not regard equality with God a thing to be grasped (Philippians 2:6). Finally, one must address the fact that Jesus embodies Gods sacrifice made for the sake of salvaging the humankind and absolving it of its sins. While Jesus suffering for the sins of humanity did not absolve people of their original sin, it provided the opportunity for people to seek redemption as a possibility and, therefore, be granted access to the Kingdom of God (Moore, 2020). Overall, Jesus represents the spiritual connection between people and God, thus, embodying hope for humanity and its ultimate salvation.

Restoration

The Divine Restoration is another Biblical concept that is central to the narrative and, therefore, shapes the perception of Christian values and philosophy to a significant extent. Implying that even with the original sin baked into the very nature of humankind, one can still be redeemed and, therefore, enter the Kingdom of God, restoration suggests that one should attain salvation by considering essential Christian practices. Namely, according to the Bible, the path to salvation implies repentance and acceptance of ones sins (Grand Canyon University, 2020). Gods grace plays an instrumental role in the process as the basis for an individual to build a true connection with God and accept ones fate.

However, the Bible also warns that true salvation is only possible by having unwavering faith in God and His power (Moore, 2020). Therefore, the very concept of restoration could be seen as the ultimate trial for a true Christian to prove allegiance to God and demonstrate ones unwavering trust and faith in God. Remarkably, the specified perspective on salvation is quite different from the ones that other religions and philosophies hold. For example, in Buddhism, the notion of salvation is grounded on the premise of personal catharsis as the process of experiencing ones true nature (Davies, 2018). The described idea is quite different from the Biblical one, which suggests trusting oneself in God fully and accepting His grace.

Christian Foundations

Although seemingly fragmented and detached from one another, the concepts listed above contribute to the understanding of the gospel and the relationship between God and an individual substantially. Specifically, the nature of God is linked directly to the nature of Jesus, who is part of the triune; in turn, the nature of humankind as the creation of God contains the elements of the Divine and the nature of sin combined. However, it would be wrong to believe that humankind is past the point of redemption, which is why the notion of salvation remains a central concept of Christian philosophy.

Therefore, the implications of the Christian worldview suggest that the ideas of grace and forgiveness, as well as other principal moral standards promoted by Jesus, should be applied to everyday interactions with others. In fact, the described philosophy suggests complying with the idea of Christlikeness and, therefore, promoting peace and acceptance as the foundation of interpersonal relationships. Thus, the process of reaching salvation entails not only building relationships with God but also maintaining healthy interactions based on empathy, collaboration, unity, and trust within a community.

Conclusion

Overall, the components of the Christian faith align with each other seamlessly, allowing one to structure the biblical narrative and understand its internal logic while also relating to it emotionally and spiritually. Moreover, the described perspective encourages Christian believers to engage in the act of continuous self-improvement and promote the ideas of kindness to others, community support, and other essential Christian values that contribute to the overall improvement in the relationship dynamics within the global community. Therefore, the specified Biblical principles lead both to the salvation of an individual and the betterment of the community.

References

Baylor, T. R. (2015). With Him in Heavenly Realms: Lombard and Calvin on MERIT and the exaltation of Christ. International Journal of Systematic Theology, 17(2), 152-175. Web.

Davies, D. J. (2018). Meaning and salvation in religious studies (Vol. 46). Brill Archive.

Grand Canyon University (Ed.). (2020). The beginning of wisdom: An introduction to Christian thought and life (3rd ed.). GCU Press.

Moore, M. E. (2020). Sacred, revolutionary teaching: Encountering sacred difference and honest hope. Religious Education, 115(3), 291-303. Web.

The Bible. (1973). New International Version. Zondervan.

The Kingdom of God portrays the rightful society ruled by God, where each member dedicates to their moral and spiritual development, and the principle of righteousness and virtue is dominant. According to Christian beliefs, people fell from Gods grace thousands of years ago, being seduced to disobey His orders, after which they endured suffering and hardships. Jesus Christ, Gods Son, came to Earth to restore the Kingdom of God and help people return to grace, teaching the ideas of spiritual growth and the development of virtues and moral qualities. The kingdom of darkness, ruled by Satan and aimed at poisoning people with lies and delusions, opposes these ideas and tries to ensure that suffering and injustice will continue. While the modern world is highly different from where Jesus lived, this fight between two kingdoms for peoples souls is highly actual today.

In the Scripture, the Old Testament describes Gods creation of the cosmos, Earth, plants, animals, and humans. At first, once created, Heaven and Earth were empty and formless (Holy Bible: New International Version., 2011, Gen. 1:12). Then, it describes the peoples fall, being seduced by the serpent. He persuaded them that they would not die if they ignored Gods order and ate fruit from the tree in the middle of the garden (Holy Bible: New International Version., 2011, Gen 3:15). After that, people fell from Gods grace and could not live with Him. They started to live on Earth, enduring hardship, diseases, and injustice. In the New Testament, it was predicted that Jesus Christ would come, the Son of God, who aimed to return people to the Kingdom of God.

Therefore, the idea of the Kingdom of God, or the Kingdom of Heaven, appeared in the New Testament. There is no such idea in the Old Testament, where people were described as disconnected from God after their fall. It describes only the human kingdom, and God orders His people to build a kingdom of priests and a holy nation (Holy Bible: New International Version., 2011, Ex. 19:6). The earthly ruler was considered as the keeper of Gods virtues, justice and order over the Earth and human nations. The Kingdom of God may be regarded as the continuation of these ideas: in the time of the Jesus Christs born, John the Baptist preached that the kingdom of heaven has come near (Holy Bible: New International Version., 2011, Mat. 3:13). It is the Kingdom of God, where people will again be close to God and His grace and dedicated to righteousness.

Thus, the Kingdom of God is an apparent term for those who believe in Christian Scripture, but it still can have several interconnected meanings. It is predicted that Jesus will return to Earth to stop the injustice, punish sinners, and develop the Kingdom of God on Earth (Holy Bible: New International Version., 2011, Rev. 12:10). Along with that, it is said that the Kingdom of God is reached via righteous deeds, peace, and joy with Holy Spirit (Holy Bible: New International Version., 2011, Rom. 14:17). In that way, the Kingdom is the condition of holy order, a connection between the people and God. It requires a high level of spiritual development and ensures that this order will be safe, stable, and virtuous.

The King of the Kingdom is God, the Supreme Ruler of Earth and Heaven. His desires include the best for every human on Earth, including their moral and spiritual development, and establishing a just and virtuous society. Jesus Christ, after His resurrection and ascension to Heaven, became the second person of the Holy Trinity, while the third is Holy Spirit, who comes to people and baptizes them (Holy Bible: New International Version., 2011, Ac. 1:2). The kingdom of darkness is the opposite of the Kingdom of God: it is ruled by Satan, Gods enemy, the serpent who seduced people long ago (Holy Bible: New International Version., 2011, 2 Thess. 2:810). He uses lies and violence to reach his goals to poison peoples hearts, make them forget themselves, and live in delusion.

While the theology of the Kingdom was described and proclaimed two thousand years ago, it is actual today, when people live in better material conditions and strive for a fair and safe society. Modern problems include a lack of spirituality and widespread depression, life dissatisfaction, and harmful habits such as drug and alcohol addiction. These are clear signs of Satans kingdoms impact, which make people lost, confused, and immoral. Spiritual development, described in the New Testament, would be a perfect solution to fight those dark influences and return the life full of sense and true joy.

Therefore, the idea of the Kingdom of God, proclaimed by Jesus Christ and His apostles, is the core of the Christian Scripture, actual for all times. It is the future Kingdom built by Jesus after his Second Coming, as well as the spiritual idea of a rightful society that can be reached by the active spiritual development of everyone. The opposite kingdom of darkness is Satans rule, which aims to poison peoples hearts with a lie, leading to them forgetting their true selves and acting unjustly. For almost two thousand years, people suffered from poverty and social injustice, but believing in God and His salvation supported them and inspired them to overcome those painful obstacles. Today, people enjoy a much higher life level but suffer from widespread immorality and mental issues. Christian ideas of the Kingdom and the spiritual development necessary to reach it can help people return the sense in their life and build a society they truly want, without lies and delusions.

References

Holy Bible: New International Version. (2011). Zondervan.

The number of Christians has steadily been growing in the recent past. However, there is a constant gap between the believers of Christian faith and the non-Christians (Cosgrove 34). The perception of the world sometimes does not reflect the exact representation of Christians leading to misunderstanding and conflict in addressing religious, social, and economic concerns. The article below focuses on the fundamental elements of the Christian worldview and their effects.

God

The description of God has been considered fiddly in the sense that no statement or phrase in its full description can be able to illustrate a personality that is infinite (MacArthur 123). Any description will limit and confine God to just a fraction of His attributes. God is infinite, eternal, just, holy, sovereign, and supernatural being. He is love and grace and desires for fellowship with man. God cannot be limited to a given number of characteristic even though He is known to be divine, omnipresent, omniscient gracious immanent merciful and holy in nature.

The biblical story of creation in Genesis gives the initial interaction of humanity and the creator (Cosgrove 78). God displays His authority and power by the words of His mouth. Everything was miraculously made from nothing. Creation is the supernatural existence of everything in the way that God intended it to be by His direct acts and not an innate progression.

Humanity

Humanity is what makes us unmistakably human. Our inclination is unmistakably distinct from rest of the creation. We are the only part of the creation that can reason and have direct interaction with our creator. No other animal has this capacity, and doubtlessly this is a novel blessing presented by God to us. No other piece of Gods creation has a nature equipped for this kind of relationship.

The Bible clearly indicates that God made humans in His image. The above implies that He empowers humans to comprehend him and His vast and complex nature. Our human instinct mirrors some of Gods traits, in spite of the fact that we are limited. We acknowledge that we are made in the image of the God according to first John 4:16 (The Holy Bible 679). Being like God, we are expected to behave and live like God. However, this nature is mutilated by sin, which additionally dwells in our personality.

Our purpose and reason of our being are for Gods eminence. As it were, the original will of God is for us to acclaim, adore, and tell of His goodness to every living creature (Sanneh 127). Hence, in this, we find that God has given us a purpose for our existence. As indicated by His word, God made humans with the intention that they may accomplish what He desires of them.

The source of human problems is sin. As such, the fall of man in the creation separated man with God. The world has become an evil place to be because of disobedience and choosing a path that is not ordered by God. God has given everybody the power to choose the right or wrong. It is out of the will of the person and not forceful.

Jesus

Biblically Jesus Christ is God. His existence was there even before the beginning of time. He created both in the heaven and on earth all things visible or invisible. He is the divine son of the almighty God through whom the universe was created. He once existed in the form of human and walked on earth.

During His time on earth, Jesus intention was to establish the kingdom of God on earth. He accomplished miracles, healed the sick, and raised the dead. Apart from these, He showed outstanding characteristic in humility considering that He was in the very nature of God. He dedicated all His life to service. In his walk on earth, he sought to help others in many ways including the provision of food. He lived a prayerful life and always accomplished his fathers will. Jesus was finally the ultimate sacrifice to humanity.

The coming of Jesus renewed the relationship between humanity and God. Jesus was the atonement for the sins of humanity giving humanity an opportunity to repent and be right with the creator. Jesuss deeds are the perfect examples of how a Christian should live to be able to inherit the kingdom of God. His coming in human form and being born of human parents is an encouragement to humanity, which is possible to live a holy life in the present world of temptation since He also overcame.

Restoration

Restoration begins with humanity understanding that our relationship with God was not broken because of Him but rather because of our sin. Acceptance is the initial step towards solving the worldly problems. We need to accept the will of God and live in His perfect desire this way we are born into the family of Christ. Our spirit is then reconciled to that of the father of the universe. In this way, our minds will do away with evil and start functioning according to the will of God. The flesh should be subdued to the spirit, which is under the command of the spirit of God. It is only through this that humanity will attain their redemption.

The concept of salvation is not through acts, which define us. It is through the unmerited favor of God even though we do not deserve it. Salvation is not justified by what we do and is really against the standard thinking of humanity who wants to earn everything through their efforts. The wrath of God would have otherwise consumed the world were it not for His grace, which He freely gave to us.

Salvation begins with faith; one has to believe in Jesus as the Son of God and believe in the power of salvation, believe that Jesus died and resurrected. One has to accept their sinful nature so that they can be atoned and be accepted into the family of God. Grace and faith make the basis of Christian belief. Christians believe that transformation of self and society happens only through total submission to God. He alone has the capacity and power to transform humanity and help it turn away from their evil deeds. Being the creator, He is the only one who has the full understanding of the good of the society. Submission has to be willful and not through coercion or forceful means.

Analysis

Christian belief makes you be one with your creator. One is believed to be a part of the family of Christ and enjoys all the privileges that come with it. Secondly, the justification for being the sons of God gives peace to the believers while also experiencing the love of Christ. You will also have inseparable love with Jesus all your life.

Christianity is based on the principles of love and unity. However, it is a disturbing observation to note that a majority of the believers have not embraced these principles. Most Christians have been blamed for looking down on those who do not share the beliefs with them rather than embracing them and winning them over through love as Jesus did. Christianity is transformational experience it influences both the spirit and a persons will. There is a willing desire to do well and share the goodness of God to others.

Reflection

Christian worldview has to be practical in that one renews oneself with the word of God through reading the Bible. Additionally, one has to be in constant relationship and communication with the creator through prayer. Being in touch with God is the only way to overcome evil and sustain your belief in Christ.

Conclusion

It should be noted that the perception of the world sometimes does not reflect the exact depiction of Christians leading to misunderstanding and conflict in addressing religious, social, and economic concerns. Christianity in the view of the world including the Pentecostal and the evangelical has a specific perception of God, creation, grace faith, and redemption. Some denominations believe in purgatory while others do not. There are other complicated issues like the concept of unforgivable sin, which just shows the variation of the Christian worldview. Even with all these, Christians believe they are one, and they serve one sovereign God.

Works Cited

Cosgrove, Mark. Foundations of Christian Thought. Grand Rapids, MI: Kregel Publications, 2006. Print.

MacArthur, John. Think Biblically!. Wheaton, Ill.: Crossway Books, 2003. Print.

Sanneh, Lamin. The Changing Face Of Christianity. New York: Oxford University Press, 2005. Print.

The Holy Bible. New York: Nelson, 2013. Print.

Introduction

One of the most astounding developments in world history was that within five centuries after its inception, Christianity had won adherents throughout the Roman Empire, including the backing of the Roman state. Christianity started as an apparently unknown sect of Judaism. It survived persecution to become an important part of the Roman Empire. This paper looks at the growth and survival of Christianity from the first century to the fifth century during the evolution of the Roman Empire.

The Scene of the Inception and Spread of Christianity

Christianity was born in the Mediterranean basin.¹ It significantly influenced by the Greek and Roman traditions.² At the time of the inception of Christianity, the Mediterranean basin was favorable for religious expansion.

Jesus Christ, the founder of Christianity, was born during the rule of Emperor Augustus, who had managed to conjure political unity under the Roman Empire. Working on the foundations set by Julius Cesar, Augustus managed to maintain peace in the Mediterranean basin. That peace fostered the growth of new religions. The roads, commerce and travel also facilitated the quick spread of Christianity.

Christianity also had an advantage over other religions since it employed Latin and Greek which were the main languages used in the Roman Empire. Another factor that facilitated the early spread of Christianity was the hunger for religion that characterized the populace in the Mediterranean basin. The creation of an all-inclusive Roman Empire caused a decay in cultures and a decline of local religious cults. Christianity promised high moral standards amidst rampant corruption and immorality.

First century Spread of Christianity

In the early years after its inception, Christianity drew most of its membership from Jews. Some of the early Christians believed that one of the missions of Jesus Christ was to relieve people from Jewish customs and obliterate the Jewish temple. One of these Christians, Steven, was condemned to death by stoning.

Stevens death inspired the separation between Christianity and Judaism. Christians who fled the persecution influenced other converts in Antioch and Samaria. Paul, Peter, Apollos, and Barnabas championed the spread of Christianity throughout the Roman Empire.³

During the first century, Christianity was mainly urban, growing from city to city through trade routes. Though it had spread to the countryside and the Asia Minor by the second century, Christianity was strongest in cities in which the Roman Empire was prominent.

Second and Third Century Spread of Christianity

During the second century, Christians were found in all the provinces of the Roman Empire as well as in Mesopotamia. Christianity gathered momentum in the third century at a time when the Greco-Roman sphere was disintegrating. By the end of the third century, the eastern part of the Roman Empire was predominantly Christian.

Christianity also spread to the northern parts of Africa, especially around Carthage, where the earliest Christian Latin literature were produced. Italians lived in Carthage as immigrants after which the Roman Empire conquered and rebuilt Carthage as a Latin city.

Persistent Opposition and Persecution

In the first three centuries of growth, Christianity faced persistent and brutal persecution at the hands of Roman authorities. The persecution peaked in the early part of the fourth century. Buoyed by this opposition, Christianity grew further in the face of increased martyrdom.

During the inception of Christianity, the main persecutors were Judaists. Judaists felt threatened by the way that Christianity (viewed as a sect of Judaism) seemed to undermine Judaist laws and institutions. To avoid opposition and criticism, early Christians worshiped in secrecy. Many pagans also feared that neglecting the old gods who were responsible for the growth and strength of Rome would lead to disasters.

Christian churches were not legally authorized, and were deemed seditious and sacrilegious by the state. From the time of Nero and the fire of Rome in 64, persecution of Christian faithful was commonplace. However, persecution was not made a state policy until the mid-third century when Decius issued a decree banning public sacrifice to any deity besides the Roman gods. This decree was issued in an attempt to rescue the disintegrating Roman state.

The policy of Christian persecution was deepened by Emperor Valerian when he outlawed Christian congregation.⁴ Emperor Valerian, who was friendly to Christians at the beginning of his rule, sanctioned the persecution of many Christian bishops and leaders.

Christians received reprieve in 260 when Gallienus reinstated religious tolerance that paved way for a period of calm. However, in 303, Diocletian, who had been tolerant of Christians during the early years of his reign, commanded the destruction and confiscation of Christian religious vessels and texts.

Persecution was rampant in the eastern parts of the Roman Empire that were ruled by Diocletian and Galerius. However, in the parts ruled by Emperor Constantius such as Britain, Spain and Gaul, there was relative calm and Christians were not persecuted.

Different Christians responded differently to persecution. While some recanted their faith in fear of torture and possible death, others carried on with their faith and willingly died for their beliefs. The apparent courage of the martyrs encouraged some pagans to convert to Christianity, thereby inspiring growth of Christianity indirectly.

The Fourth Century: Constantine Espouses Christianity

Christianity witnessed considerable growth under the rule of Emperor Constantine. An unforeseen decision by Constantine in 312 during the battle of the Milvian Bridge marked a significant point in the history of Christianity.⁵ Constantine instructed his men to wear Christian symbols on their shields for protection.

He dedicated his victory to the alliance he had formed with the god of the Christians. Constantine restored Christian property that had been confiscated and dedicated part of public funds to the development of churches. Constantine also played a significant role in influencing Licinius to adopt religious tolerance towards Christians.⁶

Licinius and Constantine created a favorable environment for the growth of Christianity through the construction of basilicas and tax concessions. Other advantages associated with being a Christian under Constantine led to massive conversions. However, Licinius was less dedicated to the plan of religious tolerance and started to discriminate against Christians in 320. Consequently, Constantine declared and won a battle against Licinius in 324 near Byzantium.

Privileges bestowed on the Christian Church under Constantine were evident in the construction of the first church buildings in Rome such as the St John Lateran church. Constantine embarked on a quest to establish Byzantium as a Christian-based capital of the Roman Empire where pagan sacrifice was outlawed. During his rule, Constantine and the Christian church faced several challenges such as the one involving Donatus at Carthage. Another problem involved an Alexandrian priest called Arius.

Sixty five years after an altercation concerning the Nicene Creed, a cleric known as Ambrose faced off with emperor Theodosius in Milan.⁷ The confrontation, which led to a public repentance by Theodosius, inspired fresh optimism from orthodox Christians. In 381, emperor Theodosius IX made Christianity the official religion of the Roman Empire. The fourth century also witnessed the confirmation of the canon of the New Testament in 397.

The Fifth Century

The fifth century witnessed a change of events in the history of the church as the Roman Empire came under constant barbarian attacks.⁸ After the sacking of the city of Rome, St Augustine was inspired to write the city of God in which he depicted the ongoing conflict as a war between sin and salvation.

The fifth century was also marked by the spread of Nestorianism in the eastern faction of the Christian church. Nestorians sought to distinguish between the human and divine essences of Jesus Christ. There was also a problem concerning the growing powers of the bishop of Rome while the emperors powers were on a steady decline. In 452, for instance, Pope Leo I managed to save the city of Rome from the hands of Attila the Hun and subsequently claimed the position of Apostle Peters successor.

Conclusion

During the initial five centuries of the history of Christianity, the Church metamorphosed from a secret organization to a publicly influential player in the politics of the Roman Empire. Though persecutions played an important role in the growth of the church, the most pivotal role was played by Emperor Constantine. The growth of the church during these five centuries laid the foundations for the universalization of Christianity.

Bibliography

Goffart, Walter. Barbarian Tides: The Migration Age and the Later Roman Empire. Pennsylvania: University of Pennsylvania Press, 2006.

González, Justo. Church History: An Essential Guide. USA: Abingdon Press, 2010.

Markus, Robert. Christianity and the Secular. USA: University of Notre Dame Press, 2006.

Moorhead, John. The Roman Empire Divided 400-700. Harlow, England: Longman, 2001.

Potter, David. The Roman Empire at Bay, AD 180395. USA: Routledge, 2004.

Salzman, Michele. The Making of a Christian Aristocracy: Social and Religious Change in the Western Roman Empire. USA: Harvard University Press, 2002.

Southern, Patricia. The Roman Empire from Severus to Constantine. New York: Routledge, 2003.

Footnotes

¹ Justo González, Church History: An Essential Guide (USA: Abingdon Press, 2010), 32.

² Robert Markus, Christianity and the Secular (USA: University of Notre Dame Press, 2006), 10.

³ Michele Salzman, The Making of a Christian Aristocracy: Social and Religious Change in the Western Roman Empire (USA: Harvard University Press, 2002), 22.

⁴ Patricia Southern, The Roman Empire from Severus to Constantine (New York: Routledge, 2003), 78.

⁵ David Potter, The Roman Empire at Bay, AD 180395 (USA: Routledge, 2004), 365.

⁶ John Moorhead, The Roman Empire Divided 400-700 (Harlow, England Longman, 2001), 34.

⁷ Salzman, The Making, 178.

⁸ Walter Goffart, Barbarian Tides: The Migration Age and the Later Roman Empire (Pennsylvania: University of Pennsylvania Press, 2006), 22.

The seminary has historically not covered topics such as learning how to measure how effective a Christian message is or understanding our flocks perceptions, motivations, and fears. The missionary mission that GAP carries with it is not only about the financial component as the main occupation. The spread of Christianity adopted by the GAP needs a lot of financial investment (Gorokhov et al., 2018) However, the mission itself is integral to educating people around the world. Funding is required to disseminate ideas in poorer areas that an easy road cannot reach. Such a missionary mission is of great importance for the poor strata of the population, as it is engaged in the spread of religion and education in general. It also helps in the provision of humanitarian aid. Even though the mission does not cover the whole world, they are concentrated in the areas that need help most, thus helping people in need.

The golden rule is: Do to others as you want to be treated to you. This is stated in the Bible, in the Gospel of Matthew, but even today, this call has not lost its significance. Of course, it was addressed to all people, but what a great rule for a leader. One must love ones neighbor, colleague, and client and love the work that is being done for them (Rakhshani, 2017). According to the testament of Jesus Christ, people should love even the enemy. That is why, if a client is unfriendly and can cause discomfort, he also needs to be loved and treated with attention. This will help give a person love and teach him to give care and love to others. In this case, he will know the love of Jesus Christ and give it to those around him.

References

Gorokhov, S. A., Dmitriev, R. V. & I. A. Zakharov. (2018). Territorial development of Christianity in Africa in the 20thEarly 21st centuries. Geography and Natural Resources, 39, 88-94.

Rakhshani, Z. (2017). The Golden Rule and its consequences: A practical and effective solution for World Peace. Journal of History Culture and Art Research, 6(1), 231-235. Web.

Introduction

A basic belief that varies from faith to faith is that there is life after death. According to several religions, including Islam, Judaism, and Christianity, where followers of a common religion have diverse afterlife concepts, life takes multiple forms when a person dies (Kippenberg 110). Afterlife, immortality as a heritage and a remembrance of others, rebirth, and resurrection are some of the beliefs connected to an afterlife. Others, however, have the opposite view and think there is no life beyond death. Although the idea of a hereafter is a core tenet of many faiths, there is currently no scientific proof to support it.

For instance, Buddhism holds that reincarnation was first introduced when the Buddha claimed to have recalled his previous life after attaining enlightenment. Both religious and non-religious individuals and, in other words, people of no faith who selected what to embrace in any religion must inherently hold the idea of an afterlife. Some persons who have had near-death experiences or seen ghosts are persuaded that there is life after death (Lee). Some people think the virtuous and the bad should be rewarded and punished according to natural justice. This essay will examine the idea of the afterlife from Judaism, Islam, and Christianity perspectives.

Islamism Afterlife Beliefs

Islamic perspectives on death and resurrection may be divided into two main categories: cosmology and interpersonal. The religions core beliefs are the presence of an afterlife for each person and the ultimate conviction of all existence. The Koran, with its abundance of eschatological symbolism, serves as the basis for Muslim conceptions of death (Wilkinson 98). Hadith, or accounts of the words and actions of the messenger Muhammad, as well as various comments and treatises, are additions to the Koran.

The afterlife, known as the Akhirah, is said to exist according to the Islamic faith (Wilkinson 98). Islam holds that Allah, their Maker, alone has the authority to choose when it is appropriate for someone to pass away. The tenth date of the month of Muharram, a Friday, is said to be the Day of Judgment (Wilkinson 98). The rise of immorality in the world, widespread contempt for seniors and parental responsibility, an uptick in vice, and unqualified persons of the low station taking on leadership roles are all indications that the Day of Judgment is drawing near. Muslims believe that once they pass away, their souls remain in their tombs till the Day of Judgement, also known as Yawm al-din. The Islamic faith holds that the body will one day be raised.

On the Day of Judgment, according to Muslims, the deceased will be exhumed from their cemeteries and condemned by Allah about how they spent their worldly lives. Muslims who were people of faith held their lifes actions record in their right hand, while Muslims who were disbelievers held their lifes actions book in their left. After then, the acts would be measured on a magnitude. The possibility to join Jannah, also called heaven, would be offered to those who had done more good actions than wicked deeds. According to legend, Jonah is a paradise of unending happiness and tranquility without suffering, sorrow, or illness (Wilkinson 98). The sinful people will be transported to Jahannam, a region of bodily and spiritual agony, sometimes described as hell. Many Muslims think that while they are prepared for the next worldthe everlasting life after deaththey are only to love for a short period while on this earth.

Judaism Afterlife Beliefs

Judaism is a religion that both affirms and teaches there is an afterlife. These opinions, nevertheless, fluctuate throughout the Jewish population. Early Jews believed that all Jews would enter a hellish location known as Sheol after passing away (Elledge 20). Judaism later claimed that Sheol changed into a place of purification or a holding area where the hearts of the deceased would be transferred while they awaited the Day of Judgment. In contrast to the wicked Jews, who would be condemned to Gehenna, the virtuous Jews would be transported to the Gan Den. Later, Pharisees said that those Jews who followed Halakhah would receive tremendous rewards in the world to come, known as Olam Ha-ba. According to some traditions, the Day of Judgment would occur after the Mashiachs arrival (Endsjø 125).

The ancient Hebrews believed that after passing away, the soul sank to Sheol, a location buried deep within the earth where the souls of the deceased were cast into obscurity and sand. By the moment the Book of Daniel was authored, it was generally accepted that the dead would someday rise from the grave and face judgment (Elledge 20). Although just a few lines from the book of Daniel expressly refer to the souls resurrection, rabbinic writings, the Kabbalah, and Jewish mythology extensively cover the topic. Generally speaking, it is thought that the soul has its origins in the heavenly realm and that following the demise of the physical existence, the soul travels back to its spiritual home. Jewish philosophers have described the souls stay on earth as an exile that must be completed before being reunited with God.

By the 2nd century, most Jewish instructors had learned of the Greek idea of the soul, defined as the basic self that predates the physical existence into which it is conceived and transcends the bodily death of the physique. However, the ancient customs still held on to the idea that one must be fully restored to life in the hereafter (Elledge 20). The Jewish understanding of the spiritual realm advanced from earlier views. A belief system held that God would bring the dead back to life and judge them when the Messiah arrived, awarding the upright and condemning the evil that emerged. The conventional concept that a living human is a psycho-physical unit rather than an immortal soul intermittently occupying a mortal flesh was reinforced by the idea that such a rebirth would restore people who would have both bodies, minds, and spirits. The scenario from the seventh chapter in the Book of Daniel is more frequently recalled while discussing a verdict of the deceased in Judaism. This is the point in time when the Ancient of Days opens the books of life and judges the earths kingdoms rather than people.

According to a few schools of Jewish theology, the reincarnation of the departed, or Yom hadin, the true Day of Conviction, will take place when the Messiah arrives. The big shofar (rams horn) will be blown that fateful day to rouse the people from their divine rest and call both Israel and the Gentile kingdoms to the site of discernment. The messenger of Yahweh Elijah will return and begin mending broken-hearted families (Elledge 20). Those who have lived righteously and fulfilled their agreement with God will be brought to eternal paradise the day the Lord judges them. In Gehenna, individuals determined to be merited of condemnation for their wrongdoings will spend the appropriate amount of time-based on the gravity of their offenses.

Christianity Afterlife Beliefs

Some of the Jewish and Muslim notions of an afterlife are shared by Christianity. According to Christian beliefs, a persons behavior while still on earth will substantially impact the course that their soul will take after mortality. Physical life is essential in preparation for everlasting existence beyond death. According to Christian doctrine, the end of the world will indicate that the day of redemption is drawing near (Kwon 148). However, the scriptures assert that the end of the universe will occur at any moment when Jesus Christ returns from heaven to collect the righteous that have followed his precepts. Christians hold that Jesus Christ will resurrect the lifeless on the Day of Judgment, at which point all people will appear before God, with Jesus on Gods right-hand side. The pious would be taken to heaven, a sanctuary in which they could live forever and only consume honey, milk, and praise. The wicked people would be consigned to hell, a region of burning misery for all eternity.

The central tenet of the Christian religion is the conviction that Jesus rose from the dead after dying of crucifixion and that everyone who acknowledges his deity and trust in him will experience eternal life. Since Christianity developed from Judaism, much of Jesus doctrines, as they are found in the scriptures, are based on Jewish ideas about the afterlife and spirit, particularly the idea that a body and mind reunion will occur in the next realm (Kwon 148). The reports of Jesus appearing to his disciples after his rising demonstrate how utterly certain they were that they had seen him physically, even to the point where doubtful Thomas poked his fingers into the torture scars that were still raw.

The ancient Christians believed that Jesus would reappear in the sky at some point and that many people alive during the era of the disciples would survive to witness it. This extraordinary occurrence would herald the culmination of time, and Christ would revive the lifeless and render judgment on those who would enter paradise and others who would endure the eternal anguish of damnation. The Church had to change its theology because of the latency in the Return of Christ to accept that each persons hour of conviction would begin at the moment of death.

The eternal home of God and the heavenly creatures who have dutifully obeyed him since the creation is heaven, according to the orthodox Christian. Believers who have been saved by trusting in Christ will spend eternity with him in paradise. Liberal Christians accept that there are numerous mansions in Jesus fathers realm where people of different religions may also reside, as he had previously promised (Stewart-Williams). Extra underlying and conservative Religious people envisage a lovely place high just above the Planets surface where only religious zealots in Jesus may reign alongside him because they believe that the horrifying, graphic depictions of the Last Judgment that have been illustrated over the millennia are too effective to be removed from church doctrine scriptures.

According to conventional Christian doctrine, hell is a region of perpetual suffering reserved for those declared condemned during the Last Verdict (Stewart-Williams). The pictures, derived from the Hebrew Sheol and the Greek Underworld as the sites where the deceased were interred, are typically shown as a desolate pit engulfed in flames. While Roman Catholicism still portrays hell as a place of eternal torment for the rebellious, the conferences of Florence and Trent established the idea of eternity, a transitional stage after death where the souls have the chance to atone for some of their transgressions over five generations earlier (Henning 30). Devoted family members might give prayers and sacrifices to help those in torment reparation for their sins committed on earth and regain their relationship with God.

Although Protestantism does not provide its adherents with the prospects for afterlife salvation provided by limbo or any other transitional spiritual condition, it has significantly reduced the dread of damnation and substituted it with a focus on grace and trust. Although many modern Protestant clergypersons have dismissed the concept of an endless realm of suffering for damned souls as incommensurable with the faith in a benevolent God of forgiving, fundamentalist Protestants still hold to the traditional ideas of hell and heaven (Stewart-Williams). Hell is now a condition of existence after death without God instead of a location of eternal torture. The doctrine of an eternal hell, according to liberal Christian philosophers, has been fully discarded in the best interest of the grace of the Lord for all people.

Conclusion

After analyzing the beliefs of Judaism, Christianity, and Islam on the afterlife, it can be observed that there are more aspects of these three major monotheistic traditions that are similar than they are different. Given that they all descended from the same heavenly source, this is to be anticipated. The origin of discrepancies can be traced to later interpretations and modifications made to the Jewish and Christian early religious texts. These traditions are rife with hypotheses and speculations regarding the afterlife. Still, every theologian who has offered theories about the after world has done so solely based on conjecture, as there is very little information about the specifics of life after death in the Judeo-Christian bible. No one who dies can return to the earth and tell its residents about what they encountered. Thus, an understanding of the afterlife must be obtained from scripture and the legacies of divinely designated messengers.

Works Cited

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Endsjø, Dag Øistein. Jewish Beliefs on the Afterlife. Greek Resurrection Beliefs and the Success of Christianity (2019): 121-140.

Henning, Meghan R. Assigned to Suffering: Gendered Bodily Suffering in the Ancient World. Hell Hath No Fury (2021): 23-49.

Kippenberg, Hans G. Name and Person in Ancient Judaism and Christianity. Concepts of Person in Religion and Thought (2020): 103-124.

Kwon, Heonik. Revolution in the Afterlife. Religions 8.8 (2017): 146-150.

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