Religion and human beliefs are closely interconnected as depending on the country people live in and the culture they follow, people have particular vision of the past, present and future. Christianity is the religion which has many trends and direction. There are a lot of different confessions and beliefs within this system that it is difficult to distinguish those for a simple person.
However, the changes and the variations of the Christianity are rather new tendencies. Looking at the earliest Christians, it is possible to say that their beliefs were common. Thus, dwelling upon the vision of the Jesus’ resurrection and their view of the apocalyptic world, it is possible to say that Jesus’ divine, immortality and other specific characteristics connected with the resurrection may be believed as the central reasons for people to believe in the apocalypses.
The earliest Christians’ understanding of Jesus’ resurrection is based on the belief that by this action God has selected Jesus as the most deserving person on the world to become God, his followers. Additionally, many people consider Jesus’ resurrection as the hint for the whole mankind on what is going wait for those who follows the rules and principles of God.
Thus, Jesus’ resurrection is the reasons why people are sure that the life on the Earth has the end. It is possible to predict that those who are going to live the fair lives and follow the rules and principle taught by Jesus, they would have an opportunity to come through the way of Jesus’ resurrection (Ehrman 58).
The earliest Christians were sure that the death is like a sleep which is going to last for some time until the world is cleaning and only those who managed to lead a life according to the Jesus’ teaching may deserve the resurrection. It means that the early Christians believed that in the apocalyptic nature of the world as to resurrect people are to die, and the whole world is to disappear for a moment to start a new free from sins existence.
Nowadays, the main idea of the Christianity is the resurrection which is possible only if people lead the fair lives and in accordance with the God’s principles. Therefore, it may be even said that the Jesus’ resurrection is one of the reasons why people believe in the apocalyptic nature of the world. Jesus was the person who took all the sins of the humankind with the purposes to redeem them and help people start a new life free from cruelty, deception, and violation.
However, looking at the world where too much despair and suffering, Early Christians believed that the judgment day would come and only those who fairly believed in God and followed his principles would be saved. Therefore, the resurrection should come after apocalypses which is the judgment day when each one will have to answer for all the actions done on the Earth.
Therefore, it may be concluded that the Jesus’ resurrection has become one of the main reasons for the whole mankind to wait for the judgment day and resurrection of those who deserve it. Moreover, many early Christians are sure that God made it possible for all to see Jesus’ resurrection with the purpose to notify them that Jesus was going to be his followers and point at the future of those who are going to lead the lived free from sins.
Works Cited
Ehrman, Bart D. A Brief Introduction to the New Testament. Oxford: Oxford University Press, 2008. Print.
The problem of evil is one of the most urgent problems in different religions. The issue is complicated by the fact that most religions have mane trends and directions which make it hard to create one unique opinion about the problem of evil is one religion. Considering the Hinduism and Christianity as two different religions, it is possible to say that the attitude to evil is different there as well. Even though each of these religions has some particular similarities in understanding evil, the approach to the problem of evil is different.
Considering the problem of evil in Hinduism it should be stated that evil is believed to be the human choice based on the free will. To understand the concept of evil in Hinduism one should understand the meaning the concept of karma, which is believed to be one of the simplest and at the same time one of the most complicated concepts in Hinduism.
Karma for Hinduism is the universal law of cause and effect oh human thoughts and actions. Each human action cause an effect, thus if an action (a cause) is bad, the effect is also bad, while is the action (a cause) is good, the effect is good as well. According to the main idea of the religion, people have the quality for rebirth.
After the human death all karma is summed up and those people who managed to get a positive karma are given an opportunity to get a better rebirth, while in the opposite case the negative rebirth should be expected. Considering the evil events which are not impacted by human actions (such as earthquakes or tsunamis), Hinduism refers this to the play of the Gods who are responsible for the renewal of the life on the earth.
Thus, according to this idea, when too many catastrophes appear, the world is getting ready for renewal, that is why these events can be called evil only partially. I do not really agree with the position as I believe that it is chosen just to make sure that there is any explanation to the problem. The problem of evil in Hinduism is more complicated than the renewal of the earth and this problem has not been solved yet.
The problem of evil in Christianity is absolutely different. According to this concept, God has created everything on the earth and offered people the right of choice, one of the angels chose another way and was overthrown from the heavens. This is the Evil one who is the center of all evil, he is called Satan.
He is the character in the Christianity who directs people for performing devil actions. The main problem of evil in Christianity is why there is so much evil on the earth if God is omnibenevolent, omnipotent, and omniscient. This is the problem which cannot be solved.
I strongly believe that the existence of the evil on the earth makes it possible for people to understand what a good is. This is like the value of the things and people which they lose. If there were only good on the earth people would never know what the good is as to understand the notion it should be compared and contrasted to the evil. Only when people understand what evil is they are able to act in accordance with the good doctrine.
Christendom refers to the medieval phase, in the Christian world.[1] The medieval period may be described as the phase that connected ancient times and modern times. The phase represented a shift from the culture of Graeco−Roman to Romano-Germanic, through Christianity.
This paper argues that early medieval Christianity derived its character more from the universal church than local communities. The paper asserts this point through exploring elements that made medieval Christianity, the genius of medieval Christianity and nations of medieval Christianity.
Genius of Medieval Christianity
Medieval Christianity may be seen as a legal extension and further enlargement of prehistoric Catholicism, from one perspective, or a set up for Protestantism, from another perspective. Initially, Christianity involved states with high civilization, although, later Christianity became forced to lay the ground for a new civilization amongst the barbarians. Followers established churches in several cities of the Jews, Romans and Greeks.
These followers used the word pagan to refer to those who did not belong to these churches. The followers used large vocabularies both in writing and speaking. The towering roads of the Roman masses paved their advancement. In most places, the apostles found well built societies and administrations, thus their mission was to inculcate a new spiritual life into the early civilization and ensure that it was compliant to superior and moral objectives.
Missionaries of medieval times travelled to unreached places in order to teach primitive nations how to write and to lay the establishment for art, culture and literature.[2] Christianity acted as a preparation school and a powerful disciplinary body, for young nations, which required guidance. These facts demonstrate the hierarchical, legalistic, romantic and ritualistic trait of the universal church.
The middle age was an age of passion unlike modern times, whereby thought and meditation act as main arbiters of human beings. The barbarians did not conform to the written Roman laws, since they could not understand these laws.[3] However, the barbarians appreciated the spoken law, which became derived from the living word of God.
They found pleasure in bending this law as it lacked any documentation. Therefore, the church turned into law, in the territory, and influenced the establishment of all political and social systems. The medieval ages became referred to as the dark ages when compared with prehistoric Christianity, or contemporary Christianity.
Medieval Christianity acted as the light that burnished in the gloom of encircling heathenism and barbarism, displacing this gloom slowly. Diligent monks and priests safeguarded Holy Scriptures, classical literature and patristic writings from the wrath of the Roman Empire and preserved them for use in future.
The medieval beam acted as the borrowed moonlight and star of Christian tradition, but not the apparent sunlight from the divine work in the New Testament. Nevertheless, the medieval beam became embraced as the eyes of most people could bear it, and this beam did not stop to shine until it vanished in the dawn of the reformation.
There were representatives of Christ in all ages, and the representatives of Christ during the dark ages shone brightly as they became surrounded by darkness. Religious leaders flourished in traditions of saints that contained the allure of religious tales. These leaders alleged to have a set of doctrines and mores which became derived from true hubs of Christian knowledge and practice in the broad world.[4]
Everyone had faith in miracles and the supernatural world similar to present children. Faith became integrated with superstitions, and people were reluctant to criticize or judge. As a result, illogical legends obtained acceptance with no criticism. However, people’s morality did not get better, and incidences of impoliteness and ruthlessness were on the rise. The church, though, an evident institution was not in a position to control people’s minds.
Nevertheless, the church directed all sectors of life starting from the cradle to the cemetery. The church dominated all learning institutions and integrated sciences and arts with church doctrine. The church initiated all progressive associations, established universities, inspired crusades, constructed many cathedrals, created and renounced kings and bestowed curses and blessings to entire states.
The Jewish theocracy became re-endorsed by the medieval hierarchy, which focused on Rome, on a further inclusive scale. The medieval hierarchy acted as a carnal expectation of Christ’s, millennial supremacy of Christ. This grand structure took as much time to build as to demolish.
The antagonism originated partially from the anti-Catholic groups, which, despite the brutal persecution, did not stop to disapprove the frauds and oppression of the papacy. Also, antagonism was due to the force of nationality which surfaced in resistance to an all enthralling hierarchical centralization. Besides, antagonism arose due to the restoration of biblical and classical education, which destabilized the supremacy of customs and superstitions.
Lastly, antagonism arose due to the profound existence of the Catholic Church, which stridently supported reformation, and fought through the brutal authority of the law to the illumination and liberty of Christianity. The medieval Church played a crucial part in ensuring that many men believed in Christ. Reformation became seen as a recapture of liberty that happened after the liberation of Western Christendom from the oppression of the law “where with Christ has made us free.”[5]
The Nations of Medieval Christianity
The Romanic states were the descendants of the ancient, Latin Christianity. They conformed to Roman customs laws and transmitted Christianity to the succeeding barbarians. The Gauls, Picts, Scots, old Britons, Welsh and Irish became embraced by the Keltic race. The Keltic race formed the earliest light wave of the massive Aryan resettlement from the strange bowels of Asia.
This race emerged some years before Christ and swept to the boundaries of the far West. Caesar subjugated the Gauls, although, they later joined with the organizers of French monarchy. Similarly, the Romans dominated the Britons before the Anglo-Saxons forced them to Cornwall and Wales. Gaels in highlands maintained their Keltic culture, although, the group integrated with the Normans and the Saxons, in the lowlands.
Initially, Keltic Christianity was sovereign from Rome. Keltic Christianity opposed Romans in some rites until the time when Norman and Saxon encountered defeat. However, Romans forced the Keltic community to conform following this defeat and from the era of the reformation, the Irish became more connected to the Roman Church than other races such as the Latin.
Similarly, the French also embraced Gallicanism, which refers to a liberal Catholicism. However, the French finally surrendered liberal Catholicism to the ultramontanism of the Vatican. On the other hand, the Scotch and the Welsh followed the protestant restructuring in its Calvinistic firmness and became strong supporters and advocates of this religion.
Only a small section of citizens in the North of Scotland failed to embrace this doctrine. The Galatians predicted the destiny of the Keltic states. Initially, the Galatians followed the sovereign doctrine of St. Paul, although, they later converted to Judaism after they came into contact with false teachers of law.
The Germanic states acted as progressing races during medieval times. Christianization among Germany nations commenced in the fourth century. These nations disregarded Romulus and Augustus and conquered the West Roman Empire. Germanic nations also destroyed institutions that were not straight, although, they enthusiastically embraced the faith of the dominated Latin provinces, and with naive submissiveness, surrendered to its educational supremacy.
The nations became preordained for Christianity, as Christianity controlled their wild forces and limited their aggressive passions. Also, Christianity fabricated their splendid instincts, love for individual freedom and respect for women.
The Germanic states saw the Latin Church as a school of discipline, whose task was to organize them for an era of Christian maturity and autonomy. Liberation of Germanic tribes from the bondage of medieval and legalistic Catholicism led to the protestant reformation. This explains why Tacitus, a famous historian in heathen, romanticized the barbarous Germans, but not the disintegrated Romans of the time as seen in the words “in a fit of ill humor against their country.”[6]
However, Tacitus involuntarily forecasted their future eminence, and his prophecy came to pass. The Greek population, which appeared prominently in ancient Christianity, merged with Slavonic elements. The Greek Church became destabilized by the influence of Mohammedanism and lost control over regions that of ancient Christianity.
Elements that made Medieval Christianity
Christianity preserved favorable aspects of the old and formed new elements. This transition grew progressively because of the overriding anarchy of barbarism. The new elements continued to function simultaneously with systems of Roman world and old Greek. The barbarian forces prevailed before the savages of the north, which flounced through the Greek empire to Spain and Italy.
These savages carried life, vigor, honor, love and respect, besides, which obtained purification and formulation by Christianity. Eventually, savages from the north became the overriding principles of a supreme culture than that of Rome and Greece. Salvian, a Christian monk, describes some negative traits of the orthodox Romans and speaks in favor of the barbarians “whose chastity purifies the deep stained with the Roman debauches.”[7]
In conclusion, early medieval Christianity derived its character more from the universal church than local communities. The church directed all sectors of life starting from the cradle to the cemetery. The church dominated all learning institutions and integrated sciences and arts with church doctrine. The church initiated all progressive associations, established universities, inspired crusades, constructed many cathedrals, created and renounced kings and bestowed curses and blessings to entire states.
Missionaries of medieval times travelled to unreached places in order to teach primitive nations how to write and to lay the establishment for art, culture and literature. Thus, Christianity acted as a preparation school and a powerful disciplinary body, for young nations, which required guidance. Lastly, most nations embraced the faith of the dominated Latin provinces, and with naive submissiveness, surrendered to their educational supremacy.
Bibliography
Brown, Peter. The Rise of Western Christendom: Triumph and Diversity, A.D. 200-1000. Malden: Blackwell Publishers, 2003.
Christianity in Sudan can be traced back to the 5th century even before the colonialists and Muslims stepped into Africa. Christianity was the official religion of the three Nubian kingdoms along Nile River: Makouria, Nobatia, and Alwa kingdom. Ever since the Muslim Arabs occupied North Africa and particularly northern Sudan, Christians have never had peace.
Christianity is a tolerant religion unlike Islam. This paper explores the social, political, economic, and technological challenges facing Christians in Sudan. The suffering of the Christians in Sudan has been increased by the Muslim dominated Sudanese government.
Introduction
Christians in Sudan today face numerous challenges. The basis of these problems traces its roots to a long history. The origin of Christianity predates both the colonial and Islamic era. This goes back to the 5th century when there were Christian kingdoms in northern Sudan with churches built in every village.
Archeological evidence of this era is available in the Sudanese National Museum. By 580 A.D. Christianity was an official religion of the three Nubian kingdoms along Nile River: Makouria, Nobatia, and Alwa kingdom. This remained the way it is till 638 A.D. when Egypt was conquered by Arab Muslims. The Arabs occupied most parts of Egypt and forced the Christians to sign a non aggressive treaty with them, placing the border around Aswan.
Nevertheless, Christians who were dominantly Nubians started experiencing conflicts around the border with Muslim Arabs. Sporadically religious differences became a factor in the sprained relationship between Muslims and Christians. These problems became part and parcel of the lives of Christians. Since then these problems have persisted up to date. Sudanese government is dominated by Muslims who are trying everything possible to Islamize the whole country.
This act of coercion also occurred during the earlier spread of Christianity. Kingdoms that embraced Christianity forced their subjects to accept their new faith since it was considered as a faith of the state. Islamization of the early Kingdoms by the Muslim Kings was a major set-back to Christian faith. During that era, the King was the only person who could mobilize the people to resist invasion by the foreigners. The King’s failure to help these kingdoms led to their total collapse.
Social, political, economic and technological challenges facing Christians in Sudan
During the era of government of National Salvation Revolution, scores of non-Muslims were converted to Islam. Muslims were also convinced to cross over to Christianity. The converted Muslims lived in fear of being attacked by their former Muslim brothers. Muslims rarely tolerate the existence of non-Muslims in their society.
Therefore, majority of Christians who lived in the north suffered denunciation and extermination. While Muslims-Arabs who lived in Christians dominated areas, particularly in the south, were looked upon with suspicion. Converted Christians were regarded as Judas/ betrayers. At the same time they were suspected by the Muslim Arabs as spies.
Whether Sudan remained as one state or separated as it is now, the conflict between Muslims and Christians can not be solved easily. This problem has become more complex at the moment. The Comprehensive Peace Agreement signed by the Khartoum government and the SPLA recognizes the diversity of the Sudanese people. The Christians in this case are considered as legitimated members of the society. However, Christians still face numerous challenges including socio-economic, political and technological problems.
On matters political, before the split of Sudan the position of the Presidency was a monopoly of the Muslims. The best position which the non-muslim members, especially Christians would get was the deputy position. Former deputy to President Omar Al Bashir, Mr. Al Zubeir Mohamed Salih had a Christian deputy by the name Gorge Kongor. Zubeir passed away when President Bashir was outside the country for official duty.
The constitution gave Kongor the power to ascent to the throne for a temporary basis until the president was back in the country but he was denied that position even though it was only for a short time. This confirmed non-Christians’ perception that the position of Presidency was only preserved for Muslims.
Osman Mohamed Taha was appointed the vice President while George Kongor was retained in the third hierarchy. All the way through the history of Sudan, Christians from the south have always deputized Muslim-Arab presidents. The most recent case was that of Salva Kir deputizing Omar Al Bashir. The Southern Sudan tended to maintain a Muslim head of state to counter the dominant Muslim heads.
In matters economics, a study carried out in Sudan revealed that Christian churches were doing badly as compared to Muslim Mosques and other secular sectors in Sudan. This has resulted to worsening state of some of these churches socio-economically. Despite of their vision and mission, churches in the whole of Sudan have not been successful economically. This has adversely affected the Christians since they are not been given economic back up in life. The only remedy left for the church is to focus on its own economy.
In social matters, most of the Christians in Sudan are marginalized especially those in the south and western parts of Sudan. Christian faithful are susceptible to social mobility. Their places of worship are made of shabby materials which is a complete contrast to the earlier Nubian Kingdoms who worshiped in temples. Most church buildings in Sudan are very poor and some are makeshift structures.
Christians in Sudan have minimal access to technology. Technological gadgets available to them are backward and outdated. Advanced technologies in the neighboring countries such as Kenya and Uganda have been used to facilitate worship and evangelism. Technological gadgets used in these countries include Radio, computers, mobile phones, TVs, among others. However, these technologies are mere fairy tales to majority of the Christians in Sudan.
The topmost challenge facing Christianity and other religions in Sudan and the rest of the world is secularism. The modern day lifestyles are characterized by ungodly existence even among religious faithful.
This is one of the reasons why the Muslim dominant government of Khartoum has been pushing for Islamic state where the daily activities of the citizens are governed by religious doctrines. Christians in Sudan, though aspiring for secular state, are expressing caution on the way this type of state should operate. Christians are urged to balance personal freedom and abuse of values of human life.
Christians in Sudan also face oppression and intimidation from the Muslim majority. Many of these atrocities were committed during the era of Government of National Salvation Revolution (G.N.S.R.). The incumbent is a member of the Islamic party branded as National Congress Party.
The party is believed to have been designed and structured by Muslims. During the era of Government of National Salvation Revolution Christian properties were confiscated. This included the forcible take over of the Catholic club by the state in Khartoum. There is still a widespread outcry by Christians in the north regarding the abusive approach used by the government machinery towards them.
Government of National Salvation Revolution also used guerilla tactics such as promoting interdenominational conflicts to achieve their objectives. When the Christians in Sudan were voicing their concern to stop the war in south Sudan, the government had infiltrated the churches and was using their own members to fight them.
While most of the Christians were advocating for peace in south Sudan, those who had been compromised by the state were holding different opinion. Churches which complied with the state directives were converted into national churches. These include the Evangelical Lutheran Church of Sudan (ECSS) and the Reformed Episcopal Church (REC).
The Government of National Salvation Revolution was accused of intentionally interfering with the affairs of the Sudanese churches. Many church leaders pleaded with the incumbent to help stop these acts of injustice against the church but in vain. On the other hand, the attention of the president was drawn to the actions of Islamic group known as Ansar. The abuse and oppression of Christianity are exemplified in the burning of the Bible copies in Khartoum on February 8th, 1999.
Christians in Sudan are also infringed of their legal rights. Religious freedom in Sudan is monopolized by the ruling party and the Government of National Salvation Revolution. Even though the Comprehensive Peace Pact addressed the issue of religious freedom, its implementation has remained unsuccessful. Religious pundits stated that religious freedom in Sudan is disjointed and complex. Religious freedom is entrenched in the constitution, but since the Judiciary is dominated by the Muslims justice has become an illusion to the Christians in Sudan.
Conclusion
Christianity in Sudan traces its roots back to the 5th century. Christianity existed in the northern Africa even before the coming of the colonialists and the Islamic religion. Increased dominance of the north by the Muslim Arabs has caused a great deal of suffering to the Christians. Contrary to Islam, Christianity is known to be very tolerant to other religions. The problems Christians face in Sudan have been increased by the Muslim dominated government in Khartoum. Christians undergo all forms of oppressions and human right violations in Sudan.
Bibliography
Brenner, Louis. 2000. Histories of religion in Africa. Journal of Religion in Africa 30, no.2 (JUNE):143-167.
John, Kongi. 2011. Responding to Islamization, Marginalization, Victimization and Intimidation. Web.
Ogbukalu, Uke. 2005. African Christianity: An African Story. Pretoria, South Africa: Department of Church History, University of Pretoria
Yusuf F. Hassan. 2002. Religion and Conflict in Sudan. Nairobi: Pauline publications, Faith in Sudan series.
Today, many people are inclined to pay attention to the differences in religious traditions when the accentuation of the similarities in the spiritual beliefs is more significant for understanding the roots and principles of this or that religion. The Judeo-Christian tradition and Islam are based on the same spiritual ground that is why it is possible to determine the features which can be discussed as characteristic ones for these religious traditions.
It is important to note that Judeo-Christian and Islamic religions are Abrahamic in their nature because their roots lead to Abraham. Thus, Christians and Muslims believe in one God, in God’s prophets, in the concepts of revelation and resurrection of dead people (Bowker, 2006). To understand the association between the world religions, it is necessary to focus on similarities in interpreting the creation story, in approaching eschatology and afterlife, in discussing the norms of the moral code and duties.
The Judeo-Christian tradition and Islam are usually discussed as monotheistic religions where the stories of the Universe creation by God play the important role. The similarities can be observed not only in the general approach to cosmogony but also in depicting the details of the process. Thus, God is described as creating the World during six days in both traditions. The man was made from the dust or dirt, and he became alive after God’s breathing a life into him. Moreover, Adam and Eve are depicted as the first people in the Koran as well as in the Bible (Molloy, 2009).
While having similar features in the story of creation, the Judeo-Christian tradition and Islam also share the similar elements in the approach to eschatology and the idea of afterlife. According to these traditions, the final days of the World are associated with the second coming, with the Judgment Day, and with the division of people into two categories of those ones who will go to the paradise and to the hell.
According to the Judeo-Christian and Islamic traditions, Christians and Muslims will go to the heavens and their position will be judged in relation to their morality and actions (Matthews, 2012). Thus, the concept of the afterlife depends on being a believer because during the last days of the world, the evil will be defeated, and the believers will go to the heavens when the other people will be punished.
The idea of the afterlife is closely associated with moral codes and moral behaviors which should be followed in order to please the Supreme Being. The basic elements of the moral codes for both the Judeo-Christian and Islamic traditions are the prohibition of idolatry, murder, suicide, adultery, and lying.
Much attention is paid to the significance of the family relationships. Thus, any inhumane acts are forbidden and punished (Molloy, 2009). The accents are made on following the moral principles strictly and living the virtuous life (Matthews, 2012). In spite of the fact definite rules can be different for the Judeo-Christian tradition and Islam, the basics are the same.
The discussed core elements of two major religious traditions have a lot of similarities because they are based on the same spiritual roots. The similarities in interpreting the basics of the Judeo-Christian and Islamic traditions are important because this fact stresses the single vision of the role of morality and faith in the people’s life without references to following the Judeo-Christian tradition or Islam.
References
Bowker, J. (2006). World religions: The great faiths explored and explained. USA: DK ADULT.
Matthews, W. (2012). World religions. USA: Wadsworth Publishing.
Molloy, M. (2009). Experiencing the world’s religions. USA: McGraw-Hill.
Middle East is accredited as the birthplace of Judaism, Islam and Christianity as world religions. Before the introduction of Christianity, Judaism had already taken root. Several centuries thereafter, Mohammad founded Islam to counter the spread of Christianity. By this time, Christianity had found new base in Europe where it was recognized as the official religion. Soon after the resurrection of Jesus, His apostles embarked on spreading Christianity in Jerusalem and the surrounding areas initially to the Jews and later on to other people. The church was on a rapid growth until Jewish leaders checked this trend. The Jewish leaders had begun persecuting Christians in fear for their religion. When they could not contain it any longer, several of them fled to surrounding countries like Judea and Samaria. Contrary to the Jewish expectations, this scatter lead to the expansion of the early church. They founded new churches in cities that they visited. Wherever the Christians went, they spread the gospel. Migrations of people in the early years of 350 AD to 900 AD in a great deal helped spread the early church. As Christians fled from one place to the other, they introduced Christianity in those areas and installed churches. In the same way, churches in Syria and other places were found. (Paetow 1959).
In 610 AD, Muhammad, a native of Mecca, Saudi Arabia founded Islam claiming Allah had revealed to him to preach this new religion. Initially, he proclaimed this secretly but when he was to gain courage three years later, he went public thereby conquering followers gradually. However, they also faced persecutions thereby hindering the spread of the religion especially outside of Mecca unlike the Christians. Mohammad was compelled to flee to Medina where he convinced many converts who became his militant followers. That is when Islam began to spread. Unlike Christianity, Islam spread mainly in villages and rural areas. Other differences between these two religions laid on their methods of operation.
While Christians believed in peaceful sermons by missionaries, preaching and leading Godly lives, Muslims believed in use of force to win converts. By the sword, people chose either to convert, pay a special tax or die. Christianity became the official religion of Roman Empire as Islam dominated Middle East, Northern Africa and North Paris. As Christians were convinced that God loves all people and invites them to have a personal relationship with him, Muslims believe ‘Allah loveth not those who reject Faith’. To strengthen their efforts in the spread of the gospel, Christians were organized in structures where the Pope was seen as the person with highest authority. (Paetow, 1959).
The first pope is considered to have been ordained by Jesus himself; when He told Simon Peter to feed His flock. The papacy henceforth was in charge of popularizing the religion by spreading it far and wide and winning more converts. The early papacy first had to convince people that Jesus had designated Peter to be His representative on earth and that the leader of the church ministry had passed on this to Bishops of Rome. They fought for maintenance of papal supremacy. They also opened up the Western empire to papacy by turning their attention to German people, stopping the Lombard adventure, converting invaders from the Arian Christianity to Catholic Christianity. The authority of the central Italy had to be maintained. (Lambert, 2002).
The papacy introduced moral and institutional reforms at the council of Reims, thereby initiating the Gregorian reforms. Finally the papacy also had an election decree, which organized the cardinals into a papal advisory body, laying the foundation for the creation of the Sacred College of Cardinals.
The conversion of Empire Constantine to Christianity was on of the milestones in the spread of the Christian faith. He ensured that the initially feared religion was legitimized in Rome, declared it the religion of the empire and had to be protected. This attracted a great multitude people to the religion. This meant that the rule of Caesar was under guarded by the rule of God. For the first time in Rome, there was no difference between civil and religious leadership. Christians were guaranteed religious freedom throughout the empire, contrary to the persecutions they had been facing. It was no longer illegal to proclaim the Christian faith. This fuelled the expansion of Christianity, taking advantage of state backing and organization. What followed were conversions for the sake of attaining the social convenience associated with Christianity. Rome’s importance in political affairs lessened but enhanced its authority in religious matters.
Another important landmark in the development of the church was the Gregorian reformation movement. Gregory VII, born in 1046 was a pope from 1073 till his death in 1085. He realized the problem with the then used Julian calendar; consequently he introduced a new style of dating, known up to date as The Gregorian Calendar. This is the system of numbering the years from the traditional date of the birth of Jesus (Anno Domini). Primarily, this calendar helped in accurate computing of the Christian Easter, which had always been faced by recurrent errors. The motivation here was to celebrate Easter at the time Catholic Church thought the Fifth Council of Nicaea had agreed upon in 325. This calendar ensured that important Christian dates would regularly be observed. (Lambert, 2002).
However, the early church experienced a major drawback during the pagan Roman Empire. This was he duration in which the separation between the church and the state ceased to exist. Constantine the Emperor had managed to conquer other emperors. The Roman Empire therefore stretched from Britain and the Atlantic Coast of Gaul and the Iberian Peninsula in the West to Eastern Anaolia, the Syrian dessert and Egypt in the East. This empire was said to be the most cosmopolitan state the western world had ever seen.
What ensued was unlimited freedom of choice in gods and/or religion. The Roman Empire having covered a vast area was unable regulate the religious choice of the people from diverse origins. Paganism was the order of the day and religions decayed day by day. There was a strong blend of belief in the old deities of the Greek and Roman pathogeons. In this kind of a scenario Christianity had to triumph. With the backing of the Empire and proclamation of salvation, it won more converts. Salvation in this state implied a miraculous healing of the people.
In Europe, Pepin’s and Charlemagne’s reigns were significant in the development of the relationship between the church and the state. During Pepin reign, there was developed a new relationship between the Holy See and the Frankish kingdom to counteract the spread of Islam. Papacy turned it’s eyes to the only Western kingdom that was able to check the advance of Islam. During the Carolingian reign in France, Pope Stephen III gave kingly appointment to Pepin and his two sons. They had the powers to participate in the affairs of the Roman government and to over see the states of the church. The church therefore did benefit from support from the state.
Similarly, Charlemagne assisted in shaping medieval Christianity. Pope Leo IV crowned him the Emperor. The western Empire had been dormant for three centuries. A new Christian Latin Germanic Empire was founded. Charlemagne’s principal mission was to protect the church and the Roman See.
Of more development to the European church were the raids by the Vikings on the Frankish Kingdoms and the British Isles, which lead to increased contact with Christianity. To experience more peaceful relations with the Christians, the Vikings had to covert to Christianity. Christians were not supposed to trade with pagans, therefore for transactions, one had to convert totally or at least indicate some willingness to join Christianity. Through intermarriages as well the Vikings converted bit by bit until their children were wholesomely Christians. There was a peaceful co-existence between Vikings and Christans, which encouraged more conversions.
Work Cited
Louis, P. Guide to the study of Medieval History.
Millwood: New York, 1959.
Lambert, M. Medieval Heresy: Popular Movements from Gregorian to the Reformation.
Society is made up of people who have a common origin and are governed by common rules and share common beliefs. The society’s affairs are often influenced by numerous factors such as politics, religion, culture, and ideas among many others.
Many of these factors have such an influence on the peoples’ minds, that they may change the turn of events and literally create “a new society”. The term ‘western society’ is used to determine the societies of Europe, a concept that originated in Greco-Roman civilization in Europe. Handel asserts that “medieval society in Western Europe developed out of the ruins of the Roman Empire” (31).
Western society has benefited a lot from the above factors and was greatly influenced by religion, precisely Christianity. This paper, therefore, aims at viewing the western society and how it has been influenced by Europe, it also views the extent to which religion serves as a progressive and stabilizing force in the society and the way Christianity gave energy and direction to medieval civilization.
During the medieval period, the church was very influential; that influence was felt across the whole western society and every date-to-day affairs were judged by Christian measurement. According to Bredero “medieval society, in which the church occupied an important position and also obtained great and direct authority in politico-economic affairs…” (Ix). It therefore means that the church influenced every human and societal aspect.
Christianity literally shaped the western society to what it is today. Europe is civilized today because Christianity was their major inspirer. The church responded to the fundamental call for the well being of humanity; it taught a more sophisticated way of doing things than the epoch before it. For example, the monks introduced new methods of farming which improved the people’s production hence changing their lifestyle.
Great thinkers of the medieval period rose from the church and during this period, the church was trying to extend its authorities in many ways. One of the means used by the church was provision of education. Noonan claims that “cathedrals which served as evident of this Golden Age developed into the new first universities” (20).
In their schools, they taught faith, including morality which changed and shaped the peoples’ perceptions, and as a result the morality of the society improved. People began to see the meaning of respecting the rule of law and other basic human rights; the fact that brought order to the society.
During that time, the church was concerned with the health of the people, for example, Pope Innocent III constructed hospitals and decreed that others be built in Europe (Porter 123). There were so many researches carried and precisely in the medical field. Many diseases that had no cure before could be cured with improved medicine. This, in general, improved peoples’ lifestyle immensely which means they had time to focus on the more essential issues related to the building of the society.
Impelled by hope that the church offered by improving the society’s state of affairs, medieval Europe was more ready to face its threatening adversaries. The western society became more stable and its progress was felt in the world.
In conclusion, discoveries made by the church and its activities during the medieval period may be considered to be the backbone of the civilization we see in Europe. In its turn, Christianity, factually, is the force behind the stability and progress that western society is enjoying today.
Works Cited
Bredero, H. Adriaan. Christendom and Christianity in middle Ages: The Relation between Religion, Church, and Society, 1st Ed. 1994. Michigan: Wm.B. Eerdmans Publisher. Print.
Handel, Gerald. Social Welfare in Western Society, New Brunswick, New Jersey: Transaction Publisher, 2009. Print.
Noonan, T. Theresa. Document – Bases Assessment Activities for Global History Classes, UK: Waich Publishing, 1999. Print.
Porter, Dorothy. Health, Civilization, and the State: A History of Public Health from Ancient, USA: Routledge, 1999. Print.
Many ways and methods have been used and developed by Christian denominations to supposedly “propagate” and “spread” the word of God. History has shown us how merciless these mercy-preaching mercenaries have been to thwart opposing beliefs and religions. Wars and conquests were brutally shouted on top of mountains and overseas “in the glory of God!”
Today, more peaceful and acceptable forms of preaching have evolved. Others have become commercialized, and still, others, controversial. Nevertheless, Christianity itself is still divided.
This paper shall try to find out the impact of Christianity today on the global community through the documentary film “Jesus Camp.”
Discussion
There are various reactions to the documentary film “Jesus Camp” by Heidi Ewing and Rachel Grady. Jesus Camp is about a Pentecostal summer camp for children who spend their summers learning and practicing their so-called prophetic gifts. They were also taught that they can do something about present-day America for Christ. While the distributor claims it, “doesn’t come with any prepackaged point of view,” and tries to be “an honest and impartial depiction of one faction of the evangelical Christian community,” (Christian News Wire, 2006), other Christian “evangelical” communities have other points of view.
It is to be noted, however, that while the directors simply try to create an objective film about children and faith ring hollow in the earnestness and zeal with which the young people pictured attempt to live out their faith, may find that it appears that the children were unknowingly manipulated to cast evangelical Christianity in an unflattering light (Plugged In, 2007).
After viewing the film where Orso (2007) noted: “A pledge of allegiance that would make liberals pine for the days when ‘God’ was the only religious allusion in the pledge; Becky Fischer, the leader of the camp, setting the text ‘Punishment for sin is death in a bloody red script for a presentation to children; Children smashing mugs with ‘government’ written on them with hammers; and the blessing of a cardboard cut-out of President George W. Bush, he sought the view of another Evangelical friend David Best. Best pointed out that, “Most mainstream Evangelicals would agree with 40 or 60 percent of the words that were used in that film, with the world view that there is a devil, there is a god, and we are in a battle against (the devil). The big dicey question just within the Evangelical community is what does that look like? It’s not just about abortion and abortion,” Orso quoted.
It is worthy to note that “Jesus Camp” was nominated for the 2007 79th Annual Academy Award (Oscar) for Best Documentary Feature. It has been commented on by one passive film reviewer as “a nicely observed, if hardly revolutionary, documentary about a summer camp in North Dakota where pre-pubescent mini-Christians go to learn the evils of Harry Potter and abortion, and to sing along to catchy raps such as ‘JC is in da house!’ The film is mildly inflammatory but doesn’t tell you anything you didn’t already know about reactionary Middle American wackos,” (Maher, 2007).
One scene showed a girl walking up to a young woman in a bowling alley and hands her a Christian pamphlet and this was the same girl in another scene explaining how God is not in every church. Orso was a bit disconcerted and found it not just “aggressive proselytizing, but her I-have-all-the-answers attitude that unsettled me. Aren’t children naturally filled with wonder, not answers?”
There has been a lot of divisiveness that religious factions themselves claim to be “Biblical” so that those from the “outside” of these congregations become adamant, confused, and worst, rebellious. It also presents other “outsiders” such as Muslims in the worst possible light when it is considered a diverse religion and more disturbing when the media’s reach makes narrow religion seem to be the whole (Orso, 2007).
Orso’s friend Best added a very compelling message afterward that, “The missing element is love. It’s kind of a representation of Evangelicals, but what’s missing is love. Basically if the reader doesn’t want to stoop to the same level, then how do you respond to a film like that with love?” so that Orso joined in that “we need to focus more attention on communion, shalom, love and other edifying things.”
Evangelist Muller of Victory Christian Church at 118 Quail St, however, contends that “People say kids in the film were brainwashed, but they were just experiencing the touch of God. Kids aren’t phony, and unless there’s a passion cultivated with our children, we won’t see the mission of the Christian faith evolve and won’t see the world change,” (quoted from (Patterson, 2007).
Patterson suggested that featured evangelist Becky Fischer’s tactics have caused a stir inside and out of the religious community where some admire her commitment to promoting the ideals of Christianity and others contend she indoctrinates children into a right-wing political agenda.
Muller added that evangelists want to see children have a fair chance at life which they cannot get through the same old type of Sunday school but, “By offering a dynamic ministry conducive to the core of where they live, we get them thinking differently and understanding the love of God,” (quoted by Patterson, 2007).
One of the partakers in the film, New Life Church pastor Ted Haggard, also the head of the National Association of Evangelicals, however, commented after viewing the documentary that, “You] can learn as much about the Catholic Church from “Nacho Libre”. It does represent a small portion of the charismatic movement, but I think it demonizes it. Secularists are hoping that evangelical Christians and radicalized Muslims are essentially the same, which is why they will love this film.”
Conclusion
Given films such as Jesus Camp, it is necessary to understand that it is just one part of a big Christian whole. The manner of preaching and praise as well as indoctrinating of the children in the film, however, underscores the depth and grave misgivings about Christianity.
To speak about what history has taught us on “God, Gold and Glory” as the main reasons of colonial occupation that spelled deaths of the “pagans” and “gentiles”, as well as the continuing rift in the Middle East, undermines what real Christianity is all about.
Elsewhere in the Bible, it must be noted that John spoke of the act of love as knowing and practicing what God wants and that as mentioned by Best, the act of love is above all the chanting, above Becky Fisher and her methods as well as tactics, and way above politics.
Due to the narrow-mindedness of trying to understand everything about the words of God, conceptually through a book written by many men supposedly as dictated by God defeats the concept of what God is — omnipotent, all-knowing, perfect, etcetera.
It is therefore necessary that the only important and most consistent message on Christianity and the Bible must be propagated as understood by the human preacher so that a true meaning be derived and received. Otherwise, as Jesus Camp proves, any other approach will just divide camps, locally and globally.
References
Maher, Kevin (2007). “Limited only by their emotional baggage.” The (UK) Times p. 16
Orso, Joe (2007) Questions, answers and ‘Jesus Camp’La Crosse Tribune (WI); 2007
Patterson, Jennifer (2007). “Jesus Camp’ pastor to minister to kids: Evangelist will bring her fervor to Victory Christian Church for Saturday session.” Times Union (Albany, NY);
Christian NewsWire (2006). “Jesus Camp Distributors Adverse to Screening at Traverse: Michael Moore Ignores Request to Remove Documentary from Festival.”
Plugged In (2007). “Jesus Camp.” Focus on the Family.
Watts, Tom (2006). “Ewing believes in Jesus Camp.” Real Detroit Weekly.
Fasting is usually defined as abstinence from food or drink for a specified period. In a sacred sense, fasting is understood primarily as abstinence from evil deeds and words, which are a manifestation of sin. Thus, fasting is an experience of one’s willpower and spirit as it helps to deliberate from passions that obscure the mind and immerse into the dimension of divine. This paper aims to define the fasting according to the Bible, name benefits of fasting, and describe misconceptions related to it.
Fasting in Bible
To get the right idea of the nature of fasting, one needs to turn to the Bible. In Isaiah, chapter 58, the concept of fasting is expressed most thoroughly. Isaiah appeals to his people, blaming them for misbehavior on the days of fasting. He says: “Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.” Thus, fasting people should behave modestly and calmly and do not offend others.
Isaiah further elaborates on his first teaching in the same chapter. He explains that fasting is not about showing off: “Wherefore have we fasted, say they, and thou seest not?… Behold, in the day of your fast ye find pleasure, and exact all your labors.” Isaiah says that fasting man should not afflict his soul and “bow down his head as a bulrush, and spread sackcloth and ashes under him.” On the contrary, fasting should aim “to let loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and break every yoke.” The prophet also explains that during fasting, the faithful who see a hungry person should feed them, and give clothes to the naked, and not shy away from relatives.
According to Isaiah, health and well-being await the people who are doing so. Moreover, the light of such fasters will “break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee.” Lord will guide those individuals continually, “and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” Thus, Isaiah explains that fasting is not so much abstinence from food and drink, but the first step towards getting rid of vices. And a man who has freed himself from passions will no longer have obstacles to resembling the divine.
Moment of fasting is also mentioned in Ezra when believers fast and pray by the river. They seek support in God, paying tribute to him, as they are left to the mercy of fate, and God shows them his mercy, guarding them along the way. Therefore, it is said: “then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us.” Thus, this chapter describes fasting as an opportunity to turn to God with hope and attain his protection.
The Gospel of Luke contains a parable where Pharisee and the publican are praying in a church. The Pharisee turns to God with gratitude for making him such a wonderful person, not like the others – sinners, “extortioners, unjust, adulterers, or even as this publican.” The Pharisee also says: “I fast twice in the week; I give tithes of all that I possess.” The publican, on the contrary, asks God for mercy on him, the sinner. In this chapter, Luke conveys the words of Jesus that he who exalts himself will be humbled, and he who pacifies himself will be exalted.
Practice of Fasting in Other Religions
Not only Christians have a tradition of fasting – Buddhists practice asceticism, Muslims fast in Ramadan, and Hindus follow directions of Ayurveda to purify their body and spirit. In particular, in Hinduism, it is believed that a brahmana perceives food as a manifestation of the divine since it gives life to all living beings. Scientists turn to the words from Taiitiriya Upanishad: “from food all beings are born, by the food they live and into the food they return.” Scholar also notes that in Hinduism, “everything in the universe is food; the inner self, atman, is the eater of the food which is everything; all that we see is food for the soul.” Food nourishes the human vitality, prana, which supports the body, and also helps to balance the body, mind, and soul. Therefore, in Hinduism, fasting is practiced to achieve a state of harmony, which is the primary condition for knowing the divine.
Benefits of Fasting
One of the most important benefits of fasting is self-awareness. That is because, during fasting, a person is freed from bad habits and scatters the mist that obscures his mind. According to scientists, diet modifications offered by various religions are designed to purify the spirit and increase awareness, while also strengthening the body. Therefore, underlying physiologic mechanisms of fasting may help in treating metabolic diseases.
Moreover, during fasting, the believer strengthens his relationship with God. In Ezra and other quotes from the Bible, one can see that fasting is often accompanied by prayer. Scientists note that when Nehemiah heard of the destruction of Jerusalem, he “wept and mourned for days, and continued fasting and praying before the God of heaven (Neh 1: 4).” Hence, believers should remember that fasting comes together with prayer.
Many people limit their contact with the external world during their fasting. Silence and solitude allow switching from the necessity to speak to the ability to hear and comprehend the truth. Therefore, the lack of communication during the fasting period helps to free the mind. Besides, the believer can find time to read the Bible and perceive its wisdom.
Moreover, solitude allows fasters to experience the importance of other people. Loo notes that “just as a greater appreciation for food emerges after a season of fasting, so does a greater appreciation for human relationships and God’s provision of community emerge after a season of solitude.” In this way, believers strengthen their bond with the community. Furthermore, after completing the practice of fasting, they have the opportunity to share lessons learned during study and self-reflection, which helps to improve relationships.
Misconceptions of Fasting and Reasons not to Fast
The most common misconception of fasting occurs when people perceive this practice as self-abuse. Such a mistake can lead to excessive limiting in food and drink, which brings harm to health. Nonetheless, according to Isaiah, fasting is a practice of deliberation from misbehavior. At the same time, the fasters bring a symbolic sacrifice, restricting from food and drink. Since the body spends a lot of energy on the digestion of food, during the period of fasting, individuals free it from this task and become more relaxed and more joyful.
People who misunderstand the meaning of fasting can experience its adverse effects. Scientists note that after “water-only fasts for two or more days, the most adverse effects were mild-to-moderate and included fatigue, insomnia, nausea, headache, presyncope, dyspepsia, back pain, and pain in an extremity”. And in the course of extremely prolonged fasts, lasting several weeks or months, doctors may observe more severe symptoms, in some cases leading to death. Thus, it is essential to understand that fasting is the practice of resisting behavior that harms the soul and foods that harm the body.
In some cases, Christians are advised to give up fasting in terms of restricting themselves from eating and drinking. For example, if their body is too weak after an illness, or if these are pregnant women and children. Such people may worry that they have to refuse to fast. However, if this practice is perceived as the compulsion to abandon lousy behavior regarding others, it may be useful to everyone without exception.
Thus, fasting was defined according to the Bible, benefits of fasting were named, and related misconceptions were described. Contemporary Christians are advised to understand fasting as abstinence from bad behavior and combine it with prayer. Also, some modern scholars suggest fasting in silence and solitude to free the mind and soul from passions that gripped it. Therefore, fasting is a practice that helps to achieve harmony and get closer to the awareness of the divine.
Bibliography
Loo, Scott. “Strengthening Our Relationship with God: A Training Strategy for Adult Leaders to Practice Spiritual Exercises.” Doctor of Ministry Projects 335 (2018).
Phillips, Matthew. “Fasting as a Therapy in Neurological Disease.” Nutrients 11, no. 10 (2019): 2501–2511.
Saha, Gopal Chandra, and Bidya Roy. “Akash Tatva chikitsa through fasting.” International Journal of Yogic, Human Movement and Sports Sciences 1, no. 1 (2016): 70-73.
Venegas-Borsellino, Carla, and Robert G. Martindale. “From Religion to Secularism: the Benefits of Fasting.” Current nutrition reports 7, no. 3 (2018): 131–138.
Islam and Christianity are religions that can be contracted and compared very favorably. For instance, they both believe in moral living and humanity. However, their theological and ideological teachings put them in two opposing positions that have individual fanatical support.
Christian View of Islam
Different responses are exhibited by Christians in response to the Islamic religion.
First, there is the Roman Catholic approach and the Protestant’s reaction. The Roman Catholic has in recent past collaborated with Islamic states on different occasions, especially on UN conferences. The recent visit to Syria by Pope Benedict the XVI is one of the many attempts to reconcile Islam and Catholicism. However, skepticism still exists among Muslims over the increased ties between the Catholic Church and Israel.
Protestant churches display a different approach that dismisses the Islamic faith. They have studied the Quran in-depth and its consideration of “Jesus” as another prophet equal to Adam, Noah, Abraham, whereas Protestants believe in Jesus being the savior of the world. Protestants dismiss Islam based on its teachings. They believe the death of Jesus on the cross is the focal point of all they believe in. The blatant rejection of the evalengical call to accept Christ as a savior is a slap on the face of Christians.
Some churches, however, view Islam as a religion in its own rights and need independence. An article by James George Jatras, titled The Muslim Advance and American Collaboration, discusses Eastern Orthodoxy being in the frontlines of the struggle between Islam and Christianity. This documentation was initially published in The Christian Activist magazine, an online Eastern Orthodox Christian magazine. This received a furious response from Muslims, particularly under Council on American Islamic Relations (CAIR), which urged the Republican Party leadership to fire him as a policy analyst. The CAIR called for support from different Christian groups.
The catholic league hinted out that their reaction was in return for favor for the support CAIR gave in the fighting of Jesus in the play “corpus Christ” and that the catholic league was also featured in an article sponsored by CAIR in the Washington Post.
Further, ideological differences put these religions two worlds apart.
Whereas Christians believe in salvation, their Muslim counterparts do not hold any assurance of salvation. They do not see the necessity of the death of Jesus to pay for our sins, reasoning that every individual must be answerable to his own acts, that, to them, the punishment that Jesus went through is unjust. Christians believe without God’s grace, we are lost. God’s grace in this context means salvation.
“For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God” (Ephesians 2:8).
Christians owe much respect to the name of Jesus, whom they regard as the Christ, whereas Islam accepts the very existence of Jesus as the son of the Virgin Mary but teaches that he was merely another prophet like Abraham, Adam, and Noah as his equals. This creates a negative perception among Christians of Muslims.
The belief by Muslims that Mohammed is the final messenger superior to all previous prophets is indeed very contradictory to Christian teachings. Christianity regards Jesus as the final messenger, and any contrary belief makes one an idol worshiper.
“Thou shalt not make unto thee any graven image or anything that is in heaven above, or that is in heaven above or that is in the water under the earth” (Exodus 20:3, 4). Christians reflect on teachings of the Muslim faith as UnGodly, and therefore has no basis, and worse is the practices by Islam such as the Jihad war (Recognized among Muslim faithful as the holy war), which is suspicious among Christian believers, as they believe in repentance and God’s intervention at times of crisis.
It is indeed true that these are the world’s top religions, and despite their ideological and theological differences, their collaboration is very important to ensure lasting global peace to avert the calamities that have been experienced in various parts of the world.
The View of the World towards Islam
The world, courtesy of the great Seven (G7) nations, or the west, has tried to pursue a New World Order. Within this context, the world has had different definitions and effects towards the religion of Islam and its Approaches towards the religion of Islam and its Proponents. Today, Islam is the most misunderstood of religions, especially in the West. A religion that, based on its Koranic Verses, stands for tranquility and justice is today shadowed by definitive side shows of war and fanaticism. Today the Muslims World (religious Islam Fraternity) is projected as a threat to the west. The Frankenstein of “Islamic Fundamentalism” is seen in their harmless and innocuous efforts to activate the democratic process and seek self-reliance. In the case of Islam, one end of “fundamentalism is exclusivity: and terror in a religious context. The media, CNN, Al Jazeera, or most local stations will refer to the Middle East incidents as those involving the Shiite, Sunni, Islamic, fundamentalists, or religious Fanatics. The Same labels, however, are deliberately left out in the case of Ireland, Croatia, Serbia, or even Bosnia- Herzegovina.
The world views Islam (and Muslims as such) as intolerant. The Jamat – el – Islami Pakistani article points out that Islam stands for the middle path and that it invites its adherents to avoid extremes. The article by the Muslim secretariat in Pakistan points out that the world treats Islam in a double standard measure. If the illegal and arbitrary occupation of Kuwait was a crime in the case of Iraq on Kuwait, the Israeli occupation of Palestine, the Indian occupation of Kashmir, and the Serbian occupation of ‘Bosnia should be treated as a criminal. There is a hypocritical manner of apportioning Justice; In most regions of the world, the resort to violence by Muslims is censured, however not so had to notice that violence resorted to by Israeli civilians, occupation forces, or anti-Muslim riots in India and over the Indian atrocities in Kashmir are not censured. The world has also ignored the injustices that occur against the Islamic nation. The example of Turkish Cyprians being discriminated denied their rights, persecuted, and eliminated is a case in point that occurred right under the guarantor of power role of the UK.
The world views Islamists as a possible threat to the world through incursions into Western countries. They are seen as a threat of sabotage of political systems. The deep-seated rights of Muslims to order their individual lives, institutions, and ways in accordance with their own values and ideas are seen as opposition to modernization and progress. The culture and values of Islam, like veiling the Hijab, are seen as uncivilized, so it is not surprising to see France ban the use of the veil in schools. The Western culture has been overtly and covertly imposed on Islam (Muslims) to supplant them from the cultural basics.
Islam is allegedly anti-democratic. The Islamic bearing that a Muslim is one who accepts the divine law as the source of guidance for his individual and collective existence is seen as the basis for anti-democracy. The khilafat, as it is referred to in the Koran, is seen to be the very absence of flexibility and change with the Muslim structure. Continuously the Muslim world has afforded to reject certain choices in development that have to do with the West. Today most Middle East nations predominantly Islamic have failed to honor the United Nations Charter, the Universal Declaration of Human rights, and even trashed invitations to join the World Trade Organization. The world, therefore, views them as dissenters to order and as a different paradigm.
For centuries the tug of war between Christianity and Islam has carried on. The influence of the West has caused great permeation of Christianity the world over. Christians, the most populous religion following, are still in constant turmoil with Muslims viewing Muslims as crusaders (read Jihadists) out convert them into Islam by defying their (Christians) dictates.
Executive Summary
There is a need for an open perspective that will bridge the Christian, Muslim, and the world. The founders of the two faiths Jesus and Mohammad, based their teachings on the elements of Justice, peace, and “brotherly existence.” That is the only philosophy that both religions can turn to and hence keep the world peaceful.
References
Tomoki M., The Invention of World religious, Chicago university press 2005 (USA).
Austin cline, Ideology versus Religion, Chicago university press, 2001 (USA)
Christopher H., Jefferson versus the Muslim pirates. City journal 2007 (USA)
Yakub M., Introduction to religious Philosophy Morital Banarsdass publishers 1971 (USA)
Adrian W., Noble in Wisdom, Infinite in faculty, Themes and variations in Kants moral and Religious philosophy, Routledge press 2003 (USA)