Counseling of any type always requires a profound ability to not only employ various psychological methodologies but also to be able to guide your patient where an ethical issue is involved.
For its members, American Counseling Association has devised several principles which to follow when faced with an ethical challenge. Similarly, the principles were developed for those who practice counseling in the religious framework.
Both ACA and Christian ethical principles are based on the requirements for non malfeasance, acting for the best benefit of the client, keeping confidentiality, and acting within the boundaries of one’s competence.
It is clear, however, that the ACA principles advocate a higher degree of autonomy while Christian counseling suggests that the counselor should suffer from the client, not just feel for them. This presupposes a higher degree of association with the client’s problems that also requires the counselor to be very strong emotionally and psychologically.
One of the major differences is also the attitude that a counselor should adopt towards his or her clients. ACA does not recommend treating all the patience as equals, though Christian principles in this respect support the view that the counselor should treat his clients as people who are equal, if not better than him.
These ideas are rooted in the traditions of the Bible and reflect the kind of counseling services that a religious believer would expect to get from a religious counselor. At the same time, the ACA principles are more neutral and suggested for the people who interact in the business environment, and thus reflect contemporary business-oriented client relationships.
Different religions are studied with a motive of understanding people from other parts of the world. Since some individuals are characterized by religious fanaticism, it is crucial to appreciate their beliefs in order to try to understand them.
Western religions are mostly monotheism and are separate from the western religions which are generally distinguished as polytheist. generally, western religions such as Christianity are based on the believe of a supreme being or one deity while western religious such as Hinduism common in India are animistic i.e. they belief that inanimate things such as nature, the universe and nonliving matter are conscious just like the belief of the Native Americans.
Western religions emanated from the western culture and reinforced through Christianity i.e. Roman Catholicism which was segregated by the Great schism into Protestants who formed a diversified into movements such as Neopaganism, evangelicalism and spiritism as compared to the western religion whose great influence was Hellenistic religion. This paper shall explore Christianity as a western religion in comparison with Hinduism which represent the Eastern religion.
Comparison of Hinduism and Christianity
Differences
One of the most significant teachings of the Hinduism is reincarnation which elaborates on origin as well as fate of humankind. This concept awards meaning to .life since it explains that man has existed in other lives and on death, he or she will come back to live on earth as another being or a creature depending on his previous actions.
Reincarnation comforts those individuals whose lives arte dictated by their actions and assures them of yet another chance of living to become perfect (Jones 86). This contrasts with Christian teaching about the origin of man as creation and his fate as a judgment by the supreme deity who may condemn one to eternal death or eternal happiness in paradise.
Reincarnation elaborates on not only why people live but also on the reason for their distinction and diversity such as being impoverished, disabled, and wealthy. This is attributed to prior life which is dictated by Karma in the current existence. As a result, reincarnation establishes the meaning of reward or punishment in the present life as having dependent on previous deeds (Hufner 7).
There are vast differences between the two religions in that Hinduism is based on polytheism or plural gods in which there is are also goddesses within Brahman. This is unlike Christianity where there is a single higher being that created, maintains life and will ultimately judge man in accordance to his deeds. Moreover, Hinduism points out that whatever that contains life is a personification of Brahman hence, dictate the inner self (Jones 85).
Conversely, Christianity points out that God created all living creatures in heaven and on earth and awarded man with the gift op freewill. Thus man chooses his or her deeds and should be guided by the bible in appeasing God who cares and values man. Thus there is a distinction between man and the Supreme Almighty, the only one worth of worship through hymns and prayers because he provides life full of goodness (Beck 78).
According to Hinduism, when a man sins he owes it against his own self and not against god. Therefore man suffers for his deeds as he reincarnates until he is feed of Nirvana. This is opposed to Christianity where God has set rules which are meant to guide the ways of man who freely chooses to obey or disobey.
Sin offends God who punishes man through distancing himself from him or causing him a spiritual death. Additionally, in accordance to Hinduism, salvation is marked when one fails to undergo reincarnation meant to make individuals better through various successions, to achieve perfection and unite with Brahman (Hufner 8).
On the other hand, Christianity teaches that salvation is a free reward from God to be embraced and not earned and was marked by the death of Jesus Christ as a ransom for mankind’s sins. Finally, Hinduism recognizes and appreciates presence and importance of other religions such as Christianity which in contrast, emphasize that there is only one true religion and therefore nullifies or disregards the others.
Similarities
Similarities that exist between Christianity and Hinduism includes presence of alter in places of worship, the concept of trinity (Father, Son, Holy Spirit) which compares to Vedic trinity comprising Shiva (one who puts to destruction) , Vishnu (Who sustain life) and Brahma as the one who created with Lord Krishna being the most supreme. Like Christianity teaching on long suffering, Hinduism teaches of spiritual tolerance. Through ancient practices animal sacrifices were paramount for forgiveness of sins in both religions.
This reflects that Christianity and Hinduism advocate for righteousness whose failure to abide results to punishment or accountability (Hufner 2). The two religions also incorporate music in their practices. For instance, Christian hymns signify worship, a prophetic call for spiritual transformation as well as a personal or community’s creed of salvation and commitment to obeying God (Beck 79).
Hindu songs express strong emotions such as divine love and different melodies are used for meditation as individuals pursue self recognition (Beck I19). Besides, Hindus have scriptural writings recognized as revealed and others as remembered. The scriptures are keen on religious practices to be followed. The most supreme gods are Upanishads and Vedas. Similarly, Christians have the Bible which forms the scriptural base for most of their teachings.
Conclusion
There are many differences than are the similarities between Hinduism and Christianity. It is surprising how individuals are willing to sacrifice their lives due to religious fanaticism defending believes which lead to many religious wars in the world such as the jihad. Therefore, it is essential to really understand other religions for the purpose of cultivating tolerance and esteem for all humanity.
Works Cited
Beck, Gay. Sacred Sound: Experiencing Music in World Religions. Ontario: Wilfrid Laurier University Press. 2006. Print.
Hufner, Katharina. Hinduism from Within and Without. Germany: GRIN Verlag. 2010. Print.
Jones, John. India: Its Life and Thought. Middlesex: The Echo Library. 2009. Print.
“How People Grow” by Dr. Henry Cloud and Dr. John Townsend, is a book that teaches its readers that all types of growth that a human being undergoes are a type of spiritual growth. Relieving themselves of the concepts of conventional theology Dr. Henry Cloud and Dr. John Townsend pursue a more practical and passionate form of theology through their counseling. The two doctors aim to use their counseling techniques to be able to help the people eliminate their misconceptions of how God works and also to fortify the Christian worldview of how growth truly happens.
“Introduction to Human Services” by: Marianne Woodside and Tricia McClam gives its readers a concrete introduction to the profession of Human Services. The book not only gives its readers a historical background about the field, but it also gives the readers a practical overview of the said profession. The book also provides the reader with the different qualifications needed by a human service worker. The readers are given information about how one must explore the concepts of serving the person as a whole, using an interdisciplinary approach, relating with a helper and a client, training generalists, and empowering clients.
What is your view of human nature?
When discussing Human Nature, certain personalities come to mind, Charles Darwin, Sigmund Freud, and Karl Marx. Although Marxists state that Karl Marx denies human nature, it is actually not true because there are lots of cases wherein Marx used and explored Human nature as an important factor in Capitalism. Marx refers to human nature as ‘species-being’ or ‘species essence’. Just like Karl Marx, I believe that humans are capable of making or shaping their own nature to some extent. It is said that Human Nature is not an abstraction in each individual, but instead, it is an ensemble of social relations. I believe that Human nature is greatly determined by social relations, although it is not the only variable determining one’s nature. Like Marx, I believe that one’s Human Nature conditions how one expresses his or her life. It can also be said that one is deeply affected by one’s environment, but one can also affect one’s environment with one’s inherent human nature.
What is your view of God’s attitude towards the poor and those who are suffering?
The different passages in the bible state God’s attitude towards the poor, most especially in the actions of Jesus Christ, which helps us understand how we should deal with the poor and the suffering. As is exemplified by one of the eight beatitudes, “Blessed are the poor in spirit, for the Kingdom of God is theirs”, it is not necessary for one to be poor in spirit, but it is also important to take notice that most people who are impoverished are also poor in spirit. God does not look down on the poor, neither does he encourage poverty or suffering for that matter. The bible shows us how God tries his best to alleviate the suffering of his people. I believe that we should not encourage the poverty or the suffering of people around us, but instead alleviate them. One must always keep an open eye towards those who are suffering and who are experiencing poverty. God teaches us to act with sympathy towards those who are in need instead of giving a sympathetic ear or showing apathy.
What specific scripture is important in your understanding of God’s attitude towards the poor and the suffering?
Mark 10:21 – “Jesus looked at him and loved him. ‘One thing you lack,’ he said. ‘Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.’ ” This scripture states how unimportant it is for one to be exceedingly rich. This verse states how God looks down on material wealth, and how one must do the same. Therefore, we can definitely say that being poor is not necessarily bad, and in fact is a blessing, due to the fact that poor people are not attached to material wealth and simply looks towards God for comfort. Same with people who are suffering, one who is suffering feels little comfort, therefore, these people are not attached to the conveniences of life and simply look to God for comfort in their times of pain.
2 Corinthians 8:1-3, 9 — “And now, brothers, we want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability… For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes, he became poor, so that you through his poverty might become rich.” These verses state how Jesus Christ himself walked this earth in poverty. In doing so, Jesus met trials and hardships, but nonetheless, he lived a happy and simple life. It is in this scripture that one realizes that God has sympathy towards the poor and does not mock the state of being of these people.
How does your understanding inform how you would work with others who are in need?
Whether a person is in a state of suffering, or in a state of poverty, one must never work with them in apathy. Placing oneself self in the shoe of others is a definite must for one to be able to work appropriately with others. Just like Jesus Christ said, “Let he who has not sin, cast the first stone”, which means that no one has the right to judge others haphazardly. Instead of acting in indifference, one must show true sympathy and concern towards others. Taking note of this, in working with others, I would do my best to break the barriers that are present and I will interact honestly with those who are in need.
What is your understanding of the role of faith in the developing process for both the help giver and the help receiver?
Just like a doctor, how is one supposed to be able to cure somebody’s sickness if one does not believe in his/her equipment? It’s almost like a soldier going into war without having complete faith in his weapons and his ability to win the war and come home safe and sound. More than any weapon or equipment, it is highly important that one has faith in God. There are things in this world that can help a person, but nothing in this world can help a person as much as faith can. Faith in God’s actions, in God’s mercy, and most especially in God himself, helps us break barriers in this world, helps us believe in the power of other people, and most importantly, helps us live and let live. It is our faith in God that we are able to believe all suffering will end, and one day, things will get better.
How does your understanding impact the way that you view God’s work in your own life?
Not all people enjoy the comfort of having health and wealth. In many scriptures, it is stated that material wealth is not a good thing to have. In my point of view, since I enjoy privileges and advantages that many others are unable to enjoy, I do not consider it as something purely evil. Instead, these advantages that God has bestowed upon me are meant to be shared. It is only right for me to be able to give people comfort in the times wherein poverty and suffering strip them of all joys in life. Fully understanding that what I have are mere comforts, I also understand how it feels to be without them, and I understand how those without it feel.
What similarities and differences stand out to you in the approach to helping presented by Woodside and McClam and that presented by Cloud and Townsend?
There are various differences between the two books, but moreover, they have lots of similarities: There are predictable patterns of individual behavior that are characteristics of a social situation. Mental health may only be properly understood within the social environment in which it occurs. In Human Services, almost all problems are exclusive if not specific to an individual and the situation that he or she is currently experiencing. Also, in taking note that each individual’s situation is unique, one must work hard in coming up with a solution that is unique to the social situation.
What concepts struck you as particularly strong (or weak) in your reading of “How People grow”?
The part that struck me as particularly strong about the book, “How People Grow”, was when Dr. Henry Cloud mentioned that there are four popular ways of viewing personal growth: the experiential model, the sin model, the truth model, and the supernatural model. The sin model is briefly explained as all problems being the result of one’s sin. This is why, when one is confronted with a problem, may it be in marriage or in terms of depression, a helper is urged to find the sin causing this, and help the person to confess, repent or sin no more, just as the old church used to preach(1. God is good, 2. You are bad, 3. Stop it). The truth model, on the other hand, states that the truth would set you free. So if one feels somewhat constrained, it is because one lacks truth in his/her life. In this model, the helpers’ goal is to urge you to learn and memorize more scriptures, more verses, and more doctrines to instill truth in one’s mind, and hopefully make its way into one’s heart, behavior and emotions.
Passages that would emphasize the need to know the truth, and how one thinks in one’s heart are the ones used because this would lead to, “thinking truth to gain emotional health”. The supernatural model, on the other hand, had many variations. This model affects those people who believe that the Holy Spirit lives within us, and believes that one can receive healing and deliverance through the Holy Spirit. It is stated in the book that exchanged life people and other well-grounded students of the Spiritual life believed and trusted God to lead and help one make changes in their lives. Lastly, the experiential model describes how one has to get to the pain in one’s life and then somehow “get it out”. In this model, one needs to seek the parts of the past where the pain is present and thereafter seek healing, through prayer, imagery, or clearing out the pain. Proponents of this model believe that Jesus Christ transcends through time and can actually help by being there in one’s pain or abuse, and could alter it.
It has been vividly explained how the truth model is actually the most important for Dr. Henry because I also believe that the power of the bible. Also, I affirm that God’s truth could change my life, and in all this, I can find my personal growth.
References
Free Essays, Papers, Reports(2004). Human Nature. Web.
Generous Giving (2007). Bible on Money. Web.
Haught, J. F., (1988). The Revelation of God in History. Web.
McClam, T. & Woodside, M., (2002). An Introduction to Human Services. University of Tenessee Knoxville.
Mehr, J. & Kanwischer, R. (2004) Human services: concepts and intervention strategies. Boston: Allyn & Bacon.
Zondervan: Live Life Inspired(2004). How People Grow. Web.
This response paper aims to explore and discuss Christianity readings: The World’s Religions by Huston Smith and Mary Pat Fischer Living Religions: Western Traditions. Although the two works have a different scope of content – one encompasses the religions of the entire world concerning contemporary values, and the other focuses on western traditions – both of them dedicate significant parts to the study and analysis of Christianity in the modern world.
In his book The World’s Religions, Huston Smith looks at the traditions of Christianity in the context of the contemporary world, its principles, and values. Although the description of Christianity is selective, it is performed in a very comprehensive and eloquent manner focusing on the points relevant and important in the world of nowadays.
The author contemplates the principles, prospects, and contributions into the history of the world’s largest faith. His interpretation of the shared faith in Christianity before it separated into Orthodox, Catholic, and Protestant Churches is considered to be a very advanced and modern interpretation of this period of Christianity.
Not all of the statements made by Smith, however, could be regarded as a progressive point of view. His work implies that the future of Christianity – and any religion – is dependent upon taming the science and controlling its progress (Cousineau, 2003).
Additionally, Smith also acts as an opponent of the evangelical churches for their interpretation of the Bible and involvement in politics.
Finally, his religious views combine both liberal attitude to the Bible and other religions and quite an orthodox opinion that Jesus Christ was “fully God and fully man”.
In her book “Living Religions: Western Traditions”, Mary Pat Fisher also devotes a substantial part to the aspects of Christianity, its origins, central teaching, and practices in the context of the Western world. These issues are discussed concerning common experiences of human existence: love, evil, compassion, wisdom, death, etc.
The work is based on the understanding of the doctrines of the largest religions of the world, including Christianity. Additionally, Mary Pat Fisher focuses on how the religions and their doctrines intertwine in contemporary Western society, and how they were influenced by the non-religious world, pop culture, and scientific progress.
The author highlights that although the general belief is that the popularity of Christian religion is now decreasing, the future of today’s Western society still depends and in many ways is predetermined by the development and progress of the Christian religion.
Overall, both authors are faithful Christian believers and their beliefs find their reflection in their works. Although both concentrate on a variety of religions other than Christianity, it is the highlight of both works, although the work of Huston Smith concentrates on general concepts of the doctrine and the history of Christianity, while Mary Pat Fisher focused her research on the peculiarities of the Western traditions and religious developments.
References
Cousineau, Phil, ed. The Way Things Are: Conversations with Huston Smith on the Spiritual Life. Berkeley, CA: University of California Press, 2003.
Initially, when God created the World, the man was close to him and lived in the Paradise garden. But later sin split God and man, and since those times people and God exist separately. Jesus Christ was sent to the Earth to save people’s souls, and give the way to the kingdom of God.
The question of salvation is imperative to Christian theology (even though there is a good motive to suspect that it was discovered by Paul and has no grounds in Old Testament narrations).
Most Christians suggest that salvation is attained somehow by the means of the Grace of God. Conservative Evangelicals suggest that this comes for those who have an individual relationship with Jesus Christ. Whatever the specifics of their theology, almost all Christians refuse the idea that all people will be saved.
Salvation
Nevertheless, there are passages in the Bible that do hold up the probability of Universal Salvation. The arguments are powerful enough to have induced a few Christians through the ages. Unluckily, this makes Christianity largely immaterial, and so the appeal of this policy is reasonably unimportant.
Often, apologists will just deny that universalism has any biblical maintenance whatsoever and will evade arguing the matter. Due to this, it is significant to be conscious of the matter and some of the verses which lend strong maintenance to the position. Here are just a few:
Now is the judgment of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself. John 12:31-32
For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ. 1Cor. 15:21-22
Verily I say unto you, All sins shall be forgiven unto the Sons of men, and blasphemies wherewith soever they shall blaspheme. Mark 3:28
Actually, not everyone has an opportunity to get to know about Jesus Christ, and Holy Bible, as either missioner can not reach distant areas of the world, either people can not turn to Christianity because of cultural and historical backgrounds. Romans, ch 2:12-15
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.
For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.
(Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law,
since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.)
Thus, it is said, that God had already cared about those, who may not hear about Jesus Christ, and will not have an opportunity to come to God with the help of Jesus.
Thus, Christians believe salvation is a gift by means of the grace of God. Christians believe that, through faith in Jesus Christ, one can be saved from sin and eternal death. The branch of Christian theology dealing with salvation is called Soteriology. The crucifixion of Jesus is explained as an atoning sacrifice, which, in the words of the Gospel of John, “takes away the sins of the world.” One’s reception of salvation is related to justification
References
Clifford, Richard, and Khaled Anatolios. “Christian Salvation: Biblical and Theological Perspectives.” Theological Studies 66.4 (2005): 739.
Haight, Roger. “Jesus and Salvation: An Essay in Interpretation.” Theological Studies 55.2 (1994): 225.
Huxtable, Michael J. “Images of Salvation: The Story of the Bible through Medieval Art.” Medium Aevum 76.1 (2007): 176.
Trueman, Carl R. Luther’s Legacy: Salvation and English Reformers, 1525-1556. Oxford: Clarendon Press, 1994.
Greek Orthodox Christianity believes in the teachings of the Logos- the Bible- the written Word of Jehovah that describes where everything came from. In this, the creation of the universe is viewed as a mystery with the origin from the sovereign God in the presence of the Holy Trinity.
All through the Logo, there are rituals which the Greek Orthodox Christianity follows. There are however some creation myths which do explain the origin of the whole universe illustrating on how to appreciate the whole universe. This discussion therefore, is inclusive of the relationship between Greek Orthodox Christianity rituals and the creation myths.
To begin with, the Greek Orthodox ritual which took place in Egypt where the children of Israel had been enslaved for four hundred years has some relationship in the creation myths. On the mythical point of view, it is regarded as the new era after a dodgy interruption between the Israelites and the nature on their harmony where the Israelites represent a society.
The situation played a part of the creation quality. It marked the end of the suffering of the Israelites while the Egyptians were left agonizing for the deaths of their firstborns. A myth is created from this episode on morns and celebrates of the New Year of the Apophis serpent. On the morns, the serpent is defeated but on celebrates, there is opening of the yearly cycle. The New Year creation myth can be integrated on the coronation by the king ([1]).
There is also a poetic creation in form of a myth which relate to the Greek Orthodox Christianity rituals. The Logos used in Christianity is divided into two- the old and the new testament- where the Edda poem has also two manuscripts. The poem is all about the Seeress’s Prophecy which is referred as sacred text.
The poem starts by illustrating how the earth was created; an act carried by Odin just the way God presented in the Orthodox Christianity performed the first ritual of creating the earth as it is represented in the Logo. After the creation of the earth in the Christian teachings, the light was them created thus distinguishing the day and the night which relates to the time created in the poetic myth in verse 6 immediately after the earth creation by Odin.
When man (both man and woman) was created according to Christian teaching, he therefore sinned against God of which the woman sinned first which relates to the war between the magician woman and Vanir in the poem. The Christian ritual of the last judgment also relates to the creation myth in the poem on the mysterious figure which occurs towards the end of the poem in verse 65 where it is signaled ([2]).
The Greek Orthodox Christianity believed practice which took place in the Garden of Aden has also some relationship with creation myth. One myth of the Snorri represents the farmers’ land which is the Garden of Aden in relation to Logos and the sailor’s horizon which relates to heaven on Christian teaching.
The Asgaror where the World tree is, relates to the middle tree in the Garden of Aden. In this myth Snorri attempts to bring about a relationship between the Bible- Logo- and the antiquity. The Christian prayer practice as a common ritual enriched the Snorri creation myth where he illustrates the blessing of food and drinks by the chieftain. In his myth there is also a sacrificial feast which relate to Jesus Christ crucifixion, the Greek Orthodox Christianity ritual that has a lot to be remembered and rejoiced ([3]).
The believed Christian rituals in relation to the Orthodox teachings on the Bible present in the Covenant Book, relates to creation of the cult myth. There were rituals which the Israelites were to perform when they moved from the land of Egypt to the Promised Land Canaan. One of these rituals was the Passover which took place during the night of their deliverance from slavery, the Pentecost festival and Tabernacle festival a ritual carried out by the priest.
These rituals brought about the cult myths which were not supposed to bring about the historical perspective of the events of the Israelites but on the Babylonian perspective on myths. The entire function of the cult myth was to authenticate the covenant which was made between the Israel and God in their relationship. There is use of magical potency in the myth to present the ritual activities. The salvation of the Israel relates to the description in the cult myth as a means to enhance continuity on the moral force ([4]).
The origin of the Bible which the Greek Orthodox Christianity back on as the moral book brings about myths creation by the Semitic people. One of the Semitic myths can be explained using the Christian rituals which involve sacrifice and priesthood. In their explanations, they illustrate the kind of the assumption which was made by them that wrote the New Testament to support their arguments.
The myths explain that the origins of the sacrifices in the rationality aspects were never fully explained. In this, sacrifices are therefore viewed as the universal rituals rather than the Christian doctrinal ritual but the fact is based on the performance of these Christian rituals that led to these myths explanations. The Semitic origin is therefore one of the important aspect used in the explanation of the origin of the Bible in the myths ([5]).
Frazer’s myths are as a result of what is believed in the Bible. The Greek Orthodox Christianity believes in Jehovah who is the King at the same time the Priest thus bringing a relationship on the priest-king of the Italian myth. The act of Jehovah visiting Adam in the garden of Heaven where He notices that he had already eaten the tree of life found in the middle of the Garden of Aden relates this myth.
The Garden of Aden relate to the sacred grove where a desolate body prowled in the evening checking on the tree that was found there. Jehovah has power to give life and at the same time He has power to take it away, acts which relate to the priest who was also a murderer in the myth ([6]). There is also presentation of the death of the vegetation in Frazer’s myth as well as the resurrection of the same which relates to the Christian ritual on the death and resurrection of Christ Jesus.
Christians always teach on the ritual that led to the hatred between two sons who belonged to the same parents- Esau and Jacob. Rebecca their mother was the one full responsible of the hatred through her canning plan; Jacob who was young received the blessing from their father Isaac which was supposed to go to his brother Esau.
In anger of Esau being denied his rightful position to inherit the properties, hatred came in between. This is well illustrated in the myth by Frazer, where he illustrates a man with two sons given birth to him by the wife became rivals as they fought for position and possessions. In the myth the wife is blamed for the dangerous propagation of the man’s personality ([7]).
In conclusion, it is well evidenced from the above discussion that Greek Orthodox Christianity rituals led to the creation myths thus portraying a high level of relationship. Greeks used myths as one way of making the sense in what they viewed as the disorder events, thus attempting ways in which they could put order.
These myths carried out the explanations on the reasons why things took place in the universe. The myths have however led to the birth of the philosophy. Christian rituals at the same time contain significant messages that explain more on life more so in the entire society. Myths are also believed to carry the same function.
The Bible has however many similarities with the mythology therefore a question of weight portrayed in it. In as much as Christians may not have ways to prove the actual relevance, they strongly believe in it and all the rituals contained there, a challenge posed by the Semitic myth on the origin of the Bible.
Some of the Greeks mythologies have however changed so as to fit in the Greek Orthodox Christianity. Nevertheless, myths should never be viewed as the way of escaping from reality but in one way or another they bring deeper appreciative of human intelligence.
Bibliography
Gluckman, Max. Order and Rebellion in Tribal Africa. London: Cohen and West, 1963.
Hooke, S. H. Middle Eastern Mythology. London: Cohen and West, 1963.
Kluckhohn Clyde. ‘Myths and Rituals: a General Theory’, in The Myth and Ritual Theory; an Anthology, ed. Robert A. Segal, 180-189. New York: Blackwell Publishers, 1998.
Larrington, Carolyne. The Poetic Edda. New York: Oxford University Press, 1999.
Sawyer, Peter. The Oxford Illustrated History of the Vikings. New York: Oxford University Press, 1997.
Smith, William Robertson. Religion of the Semites. London: Adam and Charles Black, 1894.
Footnotes
. Clyde Kluckhohn “Myths and Rituals: a General Theory”, in The Myth and Ritual Theory; an Anthology, ed. Robert A. Segal (New York: Blackwell Publishers, 1998), 180.
. Carolyne Larrington, The Poetic Edda ( New York: Oxford University Press, 1999), 4-13.
. Peter Sawyer, The Oxford Illustrated History of the Viking (New York: Oxford University Press, 1997), 202-224.
. S. H. Hooke, Middle Eastern Mythology ( London: Cohen and West, 1963),13.
. William Robertson Smith, Religion of the Semite (London: Adam and Charles Black, 1894), 4.
. Max Gluckman, Order and Rebellion in Tribal Africa ( London: Cohen and West, 1963), 10
. Max Gluckman, Order and Rebellion in Tribal Africa (London: Cohen and West, 1963),116.
The origin of the Church can be traced back to the New Testament, especially during the time of Jesus. The early church spread after the death, resurrection, as well as ascending of Jesus, which historians believe to have happened during 30 A. D. While it began, the Christian Church mainly focused on the teachings of Christianity based on Catholic beliefs, which entailed Papacy (office of the pope) as a key organ of the church leadership.
The establishment of the Church, as well as the development of the Papacy, had a notable impact on the structuring of Christian beliefs. It also acted as the basis for spiritual foundation during the middle ages in a number of ways (Carrington 4-80).
One way in which the Christian church and Papacy structured Christian beliefs included through bringing unity and oneness in terms of doctrines. Christians came to believe in the Christian movement as one; divergent theologies could not disrupt the unity of Christianity created through the office of the Pope, as well as the Church. The establishment of the early Church and the development of Papacy strengthened Christian faith, leading to the development of obedience to the Church and the Pope.
Christians believed that God had commanded them to share the Good News about Christian salvation with all people all over the world. As such, Christians developed the belief that they should obey the word of God, as well as church leadership established through Papacy (McKay 40-100).
The establishment of the Christian Church and development of Papacy strengthened the belief of Christians in the power of prayer. Christians devoted themselves to prayer as they believed it acted as a reflection of unity among the Christians. They also developed the belief that prayer took them closer to the Kingdom of God. The Church also led to the passion for Christianity and the teachings based on Christian values. As a result, Christians became more committed to seeing the spread of the gospel of Christ (Schwarz 19-60).
The development of the Church and the office of the Pope also strengthened the belief of Christians regarding some aspects such as Baptism, belief in the Holy Spirit, and celebration of Christmas. As a result of the development of the Church, Christians came to refer to the church as the house of the lord. Christians also developed the belief that Baptism served to indicate those people chosen to have a special relationship with God, the creator of all that is seen and unseen.
The establishment of the Church and development of Papacy led to the belief of Christians in a sacred text, which in this case encompassed the bible. In addition, Papacy and the office of the Pope acted as a symbol of Christian unity. The Pope played the role of the Supreme head of the Catholic Church, which was the earliest Christian church to be established (Green 1-60).
The development of Papacy and the establishment of the early Christian Church provided spiritual foundation during the middle ages. As a result of this development, Christian teachings spread all over the world during the middle ages. The beliefs of the Catholic Church became dominant in most parts of the world in the middle ages. Spiritual foundation during the middle ages was based on the teachings of Christianity as espoused in the Catholic faith. The Pope became the Supreme head of the Catholic Church (Green 1-60).
Works Cited
Carrington, Phillip. The Early Christian Church: Volume 1, the First Christian Church. Cambridge: Cambridge University Press. Print.
Green, Bernard. Christianity in Ancient Rome: The First Three Centuries. New York: Continuum International Publishing Group, 2010. Print.
McKay, John et. al. Understanding Western Society, Volume 2: From the Age of Exploration to the Present: A Brief History: From Absolutism to Present. Boston: Bedford/St. Martin’s, 2011. Print.
Schwarz, Hans. The Christian Church: Biblical Origin, Historical Transformation, and Potential for the Future. Minneapolis: Fortress Press, 2007. Print.
Christianity had its origin in Africa a long time ago, in the first and second centuries. It was in Egypt that we had important people influence the development of Christianity. People like Alexandria were very significant for the establishment of Christianity in Egypt. The first church of Alexandria was Greek-speaking, but later on, the scriptures were translated into other local languages in Egypt. Throughout the third and fourth centuries, there was the expansion of the church alongside the persecutions of Christians. With persecutions, Christians fled from towns into the deserts, but when the persecutions declined, some Christians remained in the wilderness praying, and this kind of culture started spreading to other parts of the Christian world. West African states were characterized by trading activities with a number of trade routes. For instance, Ghana was known to control trade in gold. It is through trade in slaves, gold, and ivory that Europeans started their entry into African states, and some of them came along with missionaries who were on a mission to spread Christianity. The Atlantic slave trade involved the trade of African slaves to the colonies of the new world by the developed countries. This trade occurred in the Atlantic Ocean and occurred between the 16th and 19th centuries. Most of the slaves in this trade came from West Africa and central African states such as Ghana, Mali, and Ivory Coast. The slaves were obtained along the coasts or even through kidnapping in some areas. African slaves were traded to go and work in South American colonies of Spanish and Portuguese empires. Brazil was a major region where slaves were traded for goods. Slaves were acquired from wars between African tribes where those who were captured could be sold out in exchange for goods along with the coastal areas.
During this time, Christianity had not gained popularity in Africa because the few missionaries who were around feared penetrating through the interior of Africa because of the fear of hostility from Africa and also due to the presence of tropical disease. Otherwise, the early Christians, such as St. Thomas Aquinas, were not opposed to the idea of the slave trade. It is quite interesting that some of them advocated for the enslavement of Africans who were not of the Christian faith. These are the likes of Pope Nicholas V,.From this time, all the other early Christians who came to Africa advocated for the abolition of slavery and the slave trade. Other popes condemned the slave trade since it went against Christianity and its teachings. They also condemned the inhabitants of such places as Canary Island, which were characterized by slavery and its associated activities.
Therefore early Christians in Africa were against the slave trade because it went against Christian teachings and also it was inhuman. The slave trade before the nineteenth century took a triangular dimension whereby goods were exported from European countries to Africa in exchange for slaves. Kings and rulers in Africa were involved in this trade until around 1900. Merchants were also part of the trade. They received several goods from Europe from each captive they gave out. Examples of goods that were exported from Europe included ammunition, guns, and other manufactured goods.
Early Christian missionaries in Kenya, for instance, Livingstone, were convinced that the routes slave trade took could be suppressed by creating other routes through which European goods could reach the interior and be traded using other better means other than slavery. Therefore they were seeking an end to the slave trade by creating other humane trade activities. Christianity influenced most aspects of traditional African society.
This occurred specifically with the coming of the Portuguese with their evangelism in the 15th century. Ancient churches were found in Egypt as It was the first African county to accept the gospel. It was also the first place in Africa whereby we have monastic life dominated throughout the life of the Christians. Christianity in this part of Africa was greatly affected by the invasion of Muslims of Arab origin. These Muslims led to the decline of Christianity in North Africa, such that by 1500 Christianity was extinct in North Africa. In North Africa, Christianity had penetrated all corners of life in the society by the end of the third and fourth centuries. There were also monasteries and Carthage by the year 400 in parts of Northern Africa. Before its extinction, Christianity in the North part of Africa never translated the Bible into native languages. This is unlike in the Ethiopian church, whereby Christianity was translated into local languages such as the Coptic and other Ethiopian languages. They did not include aspects of their traditions into Christianity so as to have a national outlook. The reasons why the church declined in North Africa were due to the Muslims causing population reduction in the Christian faith. This occurred to the many battles that took place in which Christian faithful were casualties.
There was a lot of pressure on Christians and pagans to be converted into the Islamic religion. In the North, it became compulsory for the Christians to pay tax to the authorities so as to freely practice their Christianity. In sub-Saharan Africa, Christianity was brought with the coming of Portuguese Pope Pius II was very significant in the spread of Christianity on the Guinea coast. The mission in Guinea was dependent on the other mission in Cape Verd. There was also another great mission that achieved a lot in Benin around 1485.
In other parts like Congo, Christianity was started by someone called Franciscan in 1490 who came from St John the Evangelist and other priests. Missionaries used to come to Congo from Portugal and also took people to their country for instruction and back. In Angola, Christianity started in the mid 16th century. Significant people for the successful mission in Angola included Francis Borgia. As for the East African region, the advent and spread of Christianity along Mozambique happened when some of the missionaries made a stop there on their way to the east at around half the 16th century. In some parts like Madagascar, the early missionaries did not have much success. Their missionary work declined with the French revolution that took place on the island. The spread of Christianity declined in Sub-Saharan Africa because of a number of factors, amongst which the exclusion of missionaries from other countries featured prominently. The Portuguese wanted to dominate all alone in their mission. They flourished only in regions where there was adequate Portuguese influence.
Another limiting factor for the spread of Christianity concerned the tropical climate, which proved to be quite unfavorable to the missionaries. The climate, in fact, killed some of the missionaries on arrival in Africa.
Every culture and religion has its own unique traditions, views, and ways of living and as such, it comes as no surprise that such a divergence would also include unique perspectives on God and his inherent relationship with humanity.
In this paper what will be explored are the different perspectives of Christianity, Islam and Judaism regarding God and how these views factor into their fundamental understanding of their relationship with God. It is expected that by the end of this paper readers will be able to learn of unique facets of each individual religion and how their views are formed in light of their individual interpretations of the Almighty.
Rejection of the Holy Trinity and Jesus as the Son of Man
One of the fundamental tenets of the Christian faith is its focus on the holy trinity which is composed of God the Father, God the Son and God the Holy Spirit each aspect, while separate, is part of God as a greater whole and thus comprises the fundamental interpretation of God under Christian Theology. For Islam, such an interpretation goes against its fundamental concept of monotheism referred to as tawhid.
This is not to say that the Christian faith is centered on a belief in a triumvirate of three distinct Gods rather under Christian theology the holy trinity is the manner in which God chooses to reveal himself to humanity and each aspect delves into a particular nature of his being. For Christians the Holy Trinity cannot be considered distinct separate parts of the whole but rather a combined being with aspects that are beyond human comprehension to successfully interpret and are thus perceived as three distinct aspects of one single entity.
Under the Islamic faith such a view can be considered blasphemous since it is an affront to the Muslim concept of Shahadah which is a creed in Islam which states that God is a unique and indivisible being (Volf, 20).
In this case the Holy Trinity is thus viewed as polytheistic since under Islam God cannot be separated into different aspects but rather is a unique whole that cannot be separated (Volf, 20). In fact, it is based on this particular view that Islam rejects the idea of Jesus Christ as the son of God since under the tawhid there is but one God and is thus incomparable, indivisible and is not part of humanity at all.
Judaism has a similar stance regarding God being indivisible and not having multiple persons within the same deity, in fact, such a view reflects the same tenets as the “oneness” described in Islamic texts which place an emphasis on the “oneness” and uniqueness of the Lord (Novak, 17). Such a view may explain the initial reaction of the Pharisees regarding Jesus as the son of God since for them God cannot be divisible into different aspects (The Gospel according To St. Mark, 1 – 50).
This particular view goes against the Christian view that Jesus was the son of God that died for our sins and thus redeemed us all (The Gospel According To St. Mark, 1 – 50). To accept the Islamic view regarding an indivisible God is to reject the very basis of Christianity which is largely based upon the resurrection of Jesus Christ and the Holy Trinity as the basis for its faith (Sumney, 329). For Christians, Jesus really was the son of God born through the miracle of Immaculate Conception in order to redeem the sins of humanity.
Christianity and Islam actually do agree that Jesus was sent by God but Islam argues that Jesus was merely a messenger and not divine while Christianity focuses on the divinity of Jesus as the cornerstone of its faith (Chappel, Woelfel, Auerbach, Buller, Chapter 7). To accept the Christian view is to call into question the “oneness” or indivisible nature of God which is also at the core of the Islamic faith.
The Presence of God in All Things
It is at this point that the divisiveness of both faiths is apparent and is even more pronounced when examining their individual interpretations over the presence of God. Under Christian theology it is stated that God is present in all things and in fact dwells within us all.
On the other hand Islam states that God is independent of his creation and thus is not present within our worldly domain. While both religions acknowledge the fact that God has no beginning and has no end (as seen in the works of St. Thomas Aquinas and the Qur’an) the fact remains that each has a different way of perceiving how God brought about all of creation.
The Islamic faith in a God that is independent of his creation has actually been conceptualized in the clockmaker theory which specifically states that while God created the Universe he is actually not actively involved in its operation which is similar to how a clock works independently of the clockmaker that made it. Such a theoretical perspective can actually also be seen in the works of St. Thomas Aquinas which advocates the intelligent design of creation and the first mover theory.
In this particular approach the complexity of creation itself as well as its overall functionality entails intelligent design in its creation, thus, if there is an intelligent design there must be a designer. Furthermore the assertion of St. Thomas Aquinas that all objects are in motion because they were set into motion by another action or entity entails that there must have bene a first entity that set everything into motion yet he himself must not have been moved.
Taking this into consideration, the Christian perspective entails that creation comes from God, is caused by God and thus God is a part of it (Navone, 24). Under Islam while God may have conceived of creation he did so independently from directly acting on it and merely willed it (commanded it in some interpretations) into being (Chappel, Woelfel, Auerbach, Buller, Chapter 9).
Thus, from the Islamic point of view, the first mover theorem is somewhat altered in that God never directly interacted with matter but rather willed it into being which is drastically different from the Christian perspective of direct interaction.
This particular difference is important to point out since it sets the tone for how Christianity and Islam interpret God in creation. Since God was the first mover in Christianity and under the Christian perspective God created the Universe in stages God is thus present in every aspect of creation including ourselves (Navone, 24). Such a viewpoint is similarly reflected in Judaic theology and as such shows how both religions have similar origin stories.
Under the Islamic perspective, since God willed (or commanded) the Universe into being he may have created it but he did it all at once and did not directly interact with it, thus he is not present within creation. In fact, when looking at the various accounts written within the Qur’an it can be seen that Allah chooses to make his message known through intermediaries rather than through direct interaction which further solidifies the notion that God does not interact with this plane of existence (Chappel, Woelfel, Auerbach, Buller, Chapter 9).
Based on this the Islamic faith calls into question the divinity of Jesus since from their perspective God doesn’t directly interact with creation since he is independent of it. On the other hand since Christianity believes that creation came from God and is a part of God then it makes sense that he would choose to directly interact with it.
Alternatively when examining the Judaic concept of God it can be seen that it holds a similar concept regarding the creation of the Universe and God’s role in it. Judaic text specifically indicate that God is able to intervene in the world and as such this places the Judaic view regarding creationism and God’s place in the universe as being quite similar to the Christian understanding of God.
It must be noted though that large aspects of the Jewish tradition were in fact, borrowed by Christianity as the basis of its religion and this can be seen in the old testament of the Bible itself. The difference begins starting from the New Testament onwards and how Christianity views God as a being composed of the Holy Trinity while Judaism outright rejects such a concept.
As such, it can be seen that in all three religions there are aspects which are both similar and dissimilar. These particular views set the stage for interpreting Gods relationship with humanity since the difference in the presence of God in all things or the absence of God in our reality changes the interpretation of our relationship with God.
God Created Man in His Image
Within Christian theology, it is often said that man was created in God’s image and it due to this that man is unique among all other creatures within creation. In fact, it is this “uniqueness” that sets man apart from everything else that becomes the basis by which man has justified his domination over all aspects of the world today.
For Islam God is incomparable and independent of creation and thus man has not been created in his image since God is beyond comprehension and thus cannot possibly resemble anything he created in any way. It is due to this that Islam outright rejects the ideas of Christianity regarding the resemblance of man to God.
On the other hand Christian theology states that “created in his image” does not necessarily mean looking exactly like God but rather it can be described more along the lines of possessing his characteristics. Such a view is actually also expressed in Judaic texts and as such shows the theological basis of the Christian interpretation over what the statement “created in his image” means.
Image can thus be interpreted as possessing qualities that God himself exemplifies such as being merciful, charitable, kind, compassionate, loving, creative, innovative and constantly seeing the good in people. In this regard Christian theology clarifies such misconceptions regarding the difference between “physical resemblances” to “mental resemblance” in that to be created in the image of God is to have the capacity to utilize his “image” or “model of behavior” in our daily life.
Interpreting God’s Relationship with Man based on Religion
One of the current misinterpretations regarding Islam is the allegations by non-Muslim groups that Allah can be described as a stern and cruel God whose rules and messages need to be obeyed fully and without alteration. Such a view is actually quite far from truth and in fact, evidence to the contrary is reflected in the Qur’an in nearly all chapters where they state that Allah is kind, merciful and compassionate.
In a manner of speaking the relationship between God and Muslims is one akin to a kind master and dutiful servant wherein the rules are expected to be followed and as a direct result God rewards such actions in the afterlife. It is not necessarily a relationship of constant prostration, subservience and fear but rather one where it is understood that for each action comes either a reward or punishment and as such it is better to follow the rules as stated by Allah rather than anger him.
In the case of Christianity, aspects related to mercy, forgiveness and reward are also apparent however instead of a master and servant relationship it seems more akin to either a Sheppard and his sheep or a kind father to his children. In this particular case it is seen God has an open heart towards sinners wherein forgiveness is readily given and that God loves all whether that individual may be a devout follower or sinner.
While Christianity does share several aspects related to Islam regarding following the set rules established by God the difference lies in how stringently such aspects are applied and how emphasis is placed on the fact that despite violations to the set rules God, in Christianity’s eyes, is all too willing to forgive and bring the lost sheep back into the flock, a common theme in many bible stories.
Under Judaism it is stated that humans have a direct relationship with God in that God cares about humanity in the same way that humanity cares about God however in a distinct departure from both Islamic and Christian text it is stated by Judaism that people’s actions do not actually affect God positively or negatively. This particular view has its basis on the fact that since God is so mighty and omnipotent how can the actions of one man affect him positively or negatively?
Thus, from this particular view a person’s actions will lead him to good or bad ends and it is better to follow the teachings of God and be good in order for one’s life to be full of blessings. From this particular perspective the relationship between God and man is seen to be somewhat different than a master and servant, or Sheppard and sheep but seems to be more along the lines of a teacher and student.
Works Cited
Chappel, Sarah, James Woelfel, Stephen Auerbach, and Rachel Buller. Patterns in Western Civilization. 4th. Kansas: 2007. Print.
Navone, John. “The Creator’s Presence And Activity In Creation.” Homiletic & Pastoral Review 111.2 (2010): 24. MasterFILE Complete. Web.
Novak, Michael. “Another Islam.” First Things: A Monthly Journal Of Religion & Public Life 127 (2002): 17. Academic Search Premier. Web.
Sumney, Jerry L. “The Place of 1 Corinthians 9…24-27 In Paul’s Argument.” Journal Of Biblical Literature 119.2 (2000): 329. Academic Search Premier. Web.
The Gospel According To St. Mark : Authorized (King James) Version. Project Gutenberg, n.d. eBook Collection (EBSCOhost). Web.
Volf, Miroslav. “Allah and the Trinity.” Christian Century 128.5 (2011): 20. MasterFILE Premier. Web.
“For God so loved the world that he gave his only Son so that everyone who believes in him might not perish but might have eternal life” reads John 3:16. This is the central tenet of Christianity. That God sent his only begotten son to earth that he might, through his Passion death and Resurrection bring about the salvation of man. God became man to save his Children. Jesus as Messiah came to earth and became man for the salvation of souls. Judaism, the original faith from which Christianity arose, rejects this belief. Jesus is not the Messiah the God promised them. For Jews, they must sit quietly faithful for the time when the Messiah comes down to the earth and deliver them, as God promised.
Judaism: features
Jews believe that God is one and one only. The idea of a Trinity, God the Father, God the Son, God the Holy Spirit, is to them a blasphemy akin to polytheism or worship of multiple gods. The first commandment dictates. ‘I am the Lord your God you shall have no other Gods besides me. God alone is worshipped. Jews believe that God is non-corporeal and eternal and he is unlike man. This makes belief in Jesus even harder because Jesus, to Christians, is God that became man. Jews hold that they are the chosen people through Abraham’s covenant with Godless regarded are the Gentiles, Samaritans, and other non-Jewish cultures in God’s plan to them.
However, the Jews also believe in a Messiah. The old testament, which also forms the heart of the Torah, is replete concerning a Messiah, an anointed savior. Both Isaiah and Daniel speak of a Messiah who will come from the royal line of David to deliver the Jews from their oppressors. The traditional view, because David was a great warrior-king was that the Messiah would be a mighty warrior in his own right. The Jewish-Roman wars were inspired in part by people who claimed to be precisely this Messiah. It is worth noting that Jesus warned that such False-Messiah would come and lead the Jews to Perdition. To this day, Orthodox Judaism and Conservative Judaism believe that a future Messiah will come forth to usher a Messianic age of war before peace reigns in the world.
It is because of this temporal view of Messiah or savior and their strict adherence to a One Unified God that Jews find it hard to believe that Jesus was the Messiah. I.N.R.I. or Jesus of Nazareth King of the Jews was abhorrent to them. He was the son of Mary who, according to Christian belief, is from the royal line of David. This fulfills the belief that he would come from David. He is a savior, but unlike the traditional belief of Jews in a Judge, like Samson, or a King, like David, who would come forth and deliver the Jews from their Physical enemies, Jesus delivered man from sin and eternal damnation.
The Jews and the Christians
In the beginning, this belief in the divinity and messiah-hood of Jesus was all that separated the Jews from the Christians. However, two thousand years of history and tradition have created great gulfs in the beliefs of the faiths. For example, the Tridentine mass of Roman Catholics includes a prayer calling for the conversion of Jews to the true faith. Naturally, Jews resent this as much as they resent the anti-Semitic belief that Jews were responsible for the murder of Jesus and existing Jews are just as liable for the crime as the ones who called for his crucifixion.
In fairness to the Jews, their faith is unique and is the oldest still practiced faith in the world. If resilience is the measure of truth in faith then the Jewish faith must be something indeed having endured the Diaspora and the Holocaust and still exist. The fulfillment of the Jewish faith lies in the arrival of a Messiah, a divine savior. Christians await the Second Coming of Christ. Perhaps both faiths are waiting for the same thing.
Reference
John Dominic Crossan, Jesus: A Revolutionary Biography.