The early church was founded in Roman Judea, with the teachings based on Jesus Christ’s teachings. Jesus commanded them to spread the gospel and filled them with the Holy Spirit to enable them to convert many people to Christianity. However, the Jewish authorities’ prosecution of Jesus’ followers led to the formation of the first multiethnic church in Antioch (King James Bible, 2017, Acts 11:26). The church of Antioch was situated across the town of Orontes. Hence, the Antioch church’s emergence was an indication that Christianity was for all humanity and not the Jewish alone. Moreover, Paul was put in prison for his persistence in spreading the Good News. Interestingly, he wrote letters to different churches to motivate them despite the rebellion and political barriers that threatened them against executing their divine mission.
John, Peter, and James led the early church’s formation, with religious leaders acknowledging Jesus as the Deity. It should be noted that Paul played a crucial role in ensuring that Jesus’ followers continued to spread the gospel. Specifically, Apostles Paul and Peter are two individuals mentioned in Acts that I find inspiring and relatable. For instance, Paul was determined to spread the Good News despite the constant threats and persecutions he received from the ruling authorities. Paul wrote letters to different Churches when imprisoned to ensure that Christianity adherents continued to enlighten the world about the significance of Jesus Christ. On the same note, I consider Peter an exciting individual because he charged him with leading Christians’ specific role (King James Bible, 2017, John 21:15, 16). Furthermore, Peter’s denial of Christ indicated human weaknesses. Thus, I consider the two persons the most inspiring of the disciples who founded the early church.
Reference
King James Bible (2017). King James Bible Online. Web.
There are numerous reasons why Constantine decided to favor Christianity. These incorporate political and military aspects as will be discussed later in this paper. Other reasons were principally personal since they were not politically motivated. First, it is important to the political grounds, which Constantine enjoyed while he was still in power.
Since people from the East had divided themselves from the West, the empire needed to handle the situation as soon as possible. Solving the problem would ensure smooth operation of the empire1. Some divisions existed in the armed forces since most of the soldiers were actively involved in politics. Constantine was believed to be emotionally and spiritually attached to the Christians after he won the political and military war.
Major Arguments
It is vital to recognize the difficult political grounds that Constantine was getting into. Soldiers decided to take control of the empire after his father had died. On the other hand, he had taken control of Britain, Gaul and Spain. Maxentius decided to go for Italy and most parts of Africa. Besides, numerous people with senior positions in the empire were also implicated in the political fight.2
To clearly explain the reasons why Constantine supported Christianity, this paper is majorly going to put more focus on the rivalry between Constantine and Maxentius (Gregory 53). He was the ruler of the western side while Maxentius was controlling the people on the eastern side.
After a couple of years of political chaos, he was forced to make an important decision. He decided to ratify some accord with co-empire, Licinius, after which he moved to Italy with his thirty thousand troops to fight Maxentius. After a lengthy fight, he managed to win the battle and took control of Rome.3
Consequently, Constantine was crowned the royal leader of both east and West Empires. Even after taking control of the empire, he was still in trouble since he needed the support of the local people to protect his position. He could successfully achieve this by working closely with the already existing organizations that were able to obtain strong support from the civil population (Hinson 242).
The only available organizations that could successfully obtain support from the local population were military and religion. He achieved his mission through taking control of the soldiers and suppressing some units faithful to Maxentius.4 Thus religion was the only alternative for him to gain support of his people. Consequently, this is how Christian community started dominating the entire empire. Besides, this is how the above discussed battle is relevant to the topic.
It is believed that before he went to the battlefield, he had an encounter with Christ in his dream. Additionally, it is alleged that Christ ordered him to put some mark on the army shields. At some point, before they went to fight, Constantine and his soldiers were surprised when they saw a symbol of a cross above the sky with some writings indicating that he was a conqueror.
Actually, this happened at the time when he and the soldiers were holding some prayers to their god. The same night they were holding their prayers; Christ came to him and ordered him to paint the weapons they were using with a symbol of a cross. According to Christian Forum, the symbol was portrayed as the Labarum. This name (Labarum) had a well recognized significance in the early church. It is alleged that this name Labarum was derived from the word Christ by the ancient people.
Additionally, other people believed that the name and nature of the symbol looked like a repeat of double-axe. This (double-axe) was a representation of a prehistoric cult called Zeus. Even though there were some controversies about the meaning of that symbol, it was later accepted universally by Christians.
This is obviously evident when Julian decided to do away with it. Consequently, it is possible to connect Constantine’s triumph with his vision of connecting Christ with an image that was universally accepted by the Christian community.5 According to the discovery, it is possible to conclude that Constantine characterized his triumph to Christ.
Military and political aspects in this paper have been connected to religious convictions by studying Constantine’s vision, which links Christ and Labarum. Although he was well conversant with the principles of the Christian community, he started observing Christians in a different way.
Besides, a number of theologians were not certain when they used to regard him as a Christian. According to Christian Forum, Constantine was aware that the Christian God was more powerful than other gods thus he started thinking of how to come close to God. Consequently, he believed that God would give him protection and support.
Through the support from God, he would successfully rule the empire. Constantine mistakenly believed that Sol Invictus was the god being worshiped by the Christian community. After some period of time in this confusion, he was able to grasp and understand some characteristics of Christian doctrine. This could be realized through some of his actions and what he used to say about Christians.
The changes discussed above seemed to have happened immediately after his victory in the fight against Maxentius. Conversely, some changes took time before they were felt. They were only realized at the time when his rule of the empire could not be confronted by the enemies.
Additionally, the changes were evident when he started to ignore the usual ceremonies that were being held by the pagans. Consequently, he started attending Christian prayers and celebrations. He also participated in the prayers which were being held to his father’s God. He also promised to protect the Christian community living in both eastern and western sides of his empire.
Constantine welcomed the idea brought up by Christians that he could praise their God. According to Christians, he was to be the servant of God. Moreover, he was to stop the frequent harassments, and change the empire to be a better place. According to Hanna, his spirituality also revealed that he was called by God to come and free and bring back the empire to its normal state.6
He understood the Christian principle since he was able to realize that the only way to achieve your goals is to praise and believe in one true God. Conversely, the belief that his achievements were as a result of being friends with God seemed to be real. His decision to change to Christianity could now be universally acknowledged.
Constantine started making life significantly more complicated for those people who were not Christians. Additionally, he openly started supporting Christianity and the Christian community. He used his power to criticize the beliefs and practices of non Christians and encouraged the entire empire to follow Christian beliefs and practices.
He became generous to the Christian churches by providing them with gifts. He also actively contributed in the construction of Christian churches. For instance, he financed the construction of the St. Johns Lateran church. Besides, the priests were given legal freedom of speech and movement.
Before taking control of the empire, Christian’s leaders were being targeted with their property and civil rights taken way. At this point, it is apparent that he was supporting the Christian community and all the suppressions they had been experiencing were coming to an end.
He also wanted every man in his empire to adore the true God. Constantine was able to stop various sacrifices, which were earlier made at the temples. This brought a massive change to the empire.7 Before Constantine took control of the empire, pagans and Christians were given equal treatment.
Things later changed after he was crowned the ruler of the empire. Moreover, Christianity dominated the entire empire. At this time, paganism came to an end and Christianity was the main attractive option. Most people opted to be Christians because they could live a better life compared to those who were pagans. Unlike other religions, Christianity was open to everyone thus a lot of people started changing their opinions and beliefs to match that of Christianity.
According to Neusner, Constantine supported Christianity because he wanted a religion with more powers, hopes and a religion that would provide the empire with the required security.8 Consequently, Christianity was the only religion that could meet all these requirements. Besides, it was the only available religion that could easily be accepted by most people. Though, this decision was not politically motivated, it was majorly based on personal account.
At the end, Christians had constructed their own government that brought together the priests and believers in the empire. The other cults were suppressed and could not organize themselves in the same manner. Conclusively, Constantine favored Christianity and the Christian community because of his individual faith in God.9 This took place following the military and political take over.
Conclusion
Evidently, there are various reasons why Constantine decided to favor Christianity. For instance, political and military aspects are some of the major reasons. Other reasons were mainly personal. His decisions to support Christianity and the Christian community were not politically motivated.
Conclusively, Constantine welcomed the idea brought up by Christians to praise their God. In regard to Christians, he was to be the servant of God. Concurrently, he was to stop the frequent harassments and change the empire to be a better place as argued earlier.
Bibliography
Christian Forum. Why did Constantine favor Christianity. Chicago: University of Chicago Press, 2007.
Gregory, Timothy. A History of Byzantium. Hoboken: John Wiley & Sons, 2011.
Hanna Harvey. Why did Constantine favor the Christian Church? 2011. London: Routledge, 2012.
Hinson, E. The Church Triumphant: A History of Christianity Up to 1300. Macon, GA Mercer Univ. Press, 1995.
Neusner, Jacob. Judaism and Christianity in the Age of Constantine: History, Messiah, Israel, and the Initial Confrontation. Chicago: University of Chicago Press, 2007.
Robert, Dana. Christian Mission: How Christianity Became a World Religion. Hoboken: John Wiley & Sons, 2011.
Footnotes
1 Hinson, Gregory. The Church Triumphant: A History of Christianity Up to 1300 (Macon, GA: Mercer Univ. Press, 1995), 53.
2 Hinson, Gregory. The Church Triumphant: A History of Christianity Up to 1300 (Macon, GA: Mercer Univ. Press, 1995), 53.
3 Dana Robert. Christian Mission: How Christianity Became a World Religion (Hoboken: John Wiley & Sons, 2011), 248.
4 Dana Robert. Christian Mission: How Christianity Became a World Religion (Hoboken: John Wiley & Sons, 2011).
5 Forum, Christian Why did Constantine favor Christianity (Chicago: University of Chicago Press, 2007), 56.
6 Harvey, Hanna. Why did Constantine favor the Christian Church? 2011 (London: Routledge, 2012), 67.
7 Timothy, Gregory. A History of Byzantium (Hoboken: John Wiley & Sons, 2011), 98.
8 Jacob, Neusner. Judaism and Christianity in the Age of Constantine: History, Messiah, Israel, and the Initial Confrontation (Chicago: University of Chicago Press, 2007), 35.
9 Forum, Christian Why did Constantine favor Christianity (Chicago: University of Chicago Press, 2007).
Christianity is a religion that, being one of the most popular in the world, experienced difficult times during the Roman Empire. The Council of Nicaea became the turning point in the religion since it created the principle of the Holy Trinity. The church persecutions, as well as the crisis in the Empire, played a considerable role in the positive result of the Board of Nicaea.
Under the cumulative strains of war, internal conflict, epidemic, and economic despair, the Roman Empire came close to collapsing in the crisis of the III-IV centuries. The main reason for the Roman persecution was based on the refusal of Christians to exalt the emperor and the neglect of the necessity to sacrifice life for his sake (Boer 46). The crisis brought people to a desperate state, where a new breath of faith was needed. The persecution provoked the appearance of faith defenders that wrote their works explaining the religion and creating the preconditions for the Board’s success.
The Council of Nicaea decided to affirm the equality of the Father, Son, and Holy Spirit in the Holy Trinity, as well as the fact that only the Son was born as Jesus Christ. The Arian rulers were expelled from their religious institutions and temples. The Board’s decision had a substantial impact on the Christian church since it provided people with a new spiritual guideline and changed the method of Christian prayer.
To summarize, the crisis of the III-IV centuries brought people to the level of hopelessness and the need for a new value system. The Christian persecution influenced the success of the Council of Nicaea by the emergence of clever faith protectors. The Board of Nicaea decided to introduce the major concept of the Holy Trinity, emphasizing the equality of the Father, Son, and Holy Spirit.
Work Cited
Boer, Harry. A Short History of the Early Church. Wm. B. Eerdmans Publishing, 1976.
The society we live in today places great importance on sex and sexual conduct. Unlike in the past when matters of sexual orientation were left in secret, the situation has changed and these matters have now been bared open to the public.
In the past, there was a general accepted code of conduct and failure to adhere to that code was treated with disdain. However, this has changed and many sexual behaviors, which were frowned upon in the past are accepted and encouraged.
From a young age, individuals are encouraged to conduct their lives in a manner that best suits them. This ambiance of acceptance and certification is best seen where homosexuality is present. Despite the acceptance of homosexuality as a way of life in America, some religions such as the Catholic Church have continued to oppose the introduction of homosexuality within the church and even go to the extent excommunicating those who are viewed as tolerant towards this behavior.
This research paper seeks to provide evidence that disapproves the Catholic reasons for barring gay people from practicing religion. The aim of the paper is to prove that the church in general does not have any reason to bar homosexuals from the church since no relevant scriptures oppose the practice.
Introduction
The society we live in today places great importance on sex and sexual conduct. Unlike in the past when matters of sexual orientation were left in secret, the situation has changed and these matters have now been bared open to the public. In the past, there was a general accepted code of conduct and failure to adhere to that code was treated with disdain.
However, this has changed and many sexual behaviors, which were frowned upon in the past are accepted and encouraged. From a young age, individuals are encouraged to conduct their lives in a manner that best suits them.
This ambiance of acceptance and certification is best seen where homosexuality is present. Despite the acceptance of homosexuality as a way of life in America, some religions such as the Catholic Church have continued to oppose the introduction of homosexuality within the church and even go to the extent excommunicating those who are viewed as tolerant towards this behavior.
This research paper seeks to provide evidence that disapproves the Catholic reasons for barring gay people from practicing religion. The aim of the paper is to prove that the church in general does not have any reason to bar homosexuals from the church since no relevant scriptures oppose the practice. (Coleman 100)
The homosexual conclaves now active in almost every main American religion have forced the church to face the topic of homosexuality in a more open manner and with more sensitivity than it have yet done.
Despite this valid and fitting demand on the church to reexamine its stand, there are other reasons that compel the church to rethink its religious studies and performance.
To begin with, homosexual Christians are members of the larger Christian family earnestly looking for acknowledgment from the church without being judged based on their sexual orientation vis-à-vis to which they have no choice.
Additionally, even though anti-homosexual prejudice has been present in the society, the church must realize the part it has played in propagating the stigma toward gays. It is important for the church to remember that they have the task of ensuring social justice and despite this mandate gay people continue to be denied employment, housing among other civil liberties all because of their sexual affiliation. (Nelson)
The church is supposed to carry out its ongoing theological and moral work in a responsible manner. It is important to note that fresh insights continue to be revealed every day as Christians advance on their theological work. This should be a clear pointer that there is the possibility of new doctrines rising up with the progression of time.
By accepting homosexuals as a part of the Christian family, the church will be enabling gays to love themselves something that will in turn boost their self-esteem and better their relationship with their fellow human beings. The Catholic Church has continued to disregard these basic truths something that has in turn led to rebellion within the church. (Siker 8)
By closely examining the points propagated by the church to deny homosexuals their rights to practice religion, one is able to realize that the problem emanates from the interpretive principles employed. Indeed, Jesus Christ is the holder of God’s summon to individual completeness and is the central point of God’s improving accomplishment.
This automatically makes Jesus Christ the standard through which people must receive judgment. When interpreting the bible, it is important for the church to take in to consideration the historical context of when the bible was written and the existing civilizing situation.
Additionally, the bible should be studied with an awareness of the civilizing relativity through which we identify and understand the Christian way of life. Most importantly, the church must be open to new interpretations of God’s truth that might be revealed through other regulations of human being inquisition. (Nelson)
By reading the entire bible, one realizes that no single verse mentions homosexuality as being a sexual orientation. In reality, what the bible refers to are definite types of homosexual actions.
The doctrine that classifies homosexuality as a physic orientation is somewhat recent. In all the instances that the bible mentioned homosexuality, it did so in reference to individuals who were regarded as heterosexually represented. According to Catholicism, the Onan story (Genesis 38:8-10) is a clear pointer that God intended that people should enter into relationships leading to procreation.
While the story in its entirety does not involve homosexual behavior, it gives us important pointers as to the reasons for its primeval condemnation. In the story, Onan had refused to impregnate the wife of his late brother by withdrawing before ejaculation. Moses interpreted this refusal as serious violation of divine laws and for this reason, the Jewish God struck down Onan. (McGinley 133)
Although this story might be seen to justify the church stand, it can be interpreted to mean different things. To begin with, the story is used to represent the strong theme of procreation that is used throughout the Hebrew understanding of reproduction. The awareness created by this story that the survival of a small clan depended mostly on abundant reproduction makes us to understand this story in a better manner.
Yet, the earths overcrowded state places the universe in a different light and should compel the church to rethink its position on procreation. Additionally, this story is based upon a biological misinterpretation that is present in the entire bible. At that time, scientists believed that the semen contained the entirety of nascent life. Since there was limited knowledge on the women reproduction system, it was believed that women only acted as a space for carrying through life.
Therefore, the act of Onan deliberately spilling the seed was construed as malevolent destruction of life. When the same acts occurred during masturbation or homosexuality, the resultant punishment was equivalent to that of murder. The Onan story can also be understood in the Judeo-Christian tradition that failed to condemn the same acts if they were associated with the opposite gender. (McGinley 135)
Perhaps to understand the Catholicism claim better, it would help to look at the story of Sodom and Gomorrah. (Genesis 19:1-29) According to Catholics and other sections of the church, this story explains clearly that God is opposed to homosexual activities. Although the dwellers of Sodom displayed a contemptible form of sexual depravity, their actions cannot be said to have been of homosexual nature.
Throughout this passage, there is no point where the bible disproves affectionate, devoted, monogamous gay interactions. The bible is categorical in the passage that the people living in this period were guilty of homosexual rape, domineering desire and sexual exploitation. On top of these, the people had also breached the traditional Hebrew generosity customs and constant violation of basic social justice. (Siker 12)
The fact that aloofness and unfairness are the primary sins of Sodom and Gomorrah is evident if the parallel Old Testament scriptures are anything to go by. This is clearly demonstrated in Ezekiel 16:49-50: “Behold, this was the iniquity of your sister Sodom, pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
And they were haughty, and committed abomination before me: therefore I took them away as I saw good.” In fact, Ezekiel says in the following verse that compared to Samaria, Sodom and Gomorrah were honorable. (New Revised Standard Version) Some bible commentaries have claimed that the men of Sodom lusted after Lot’s guests because they were angelic beings and not ordinary men.
The basis of the Genesis story reflects the emphasis placed on hospitality in Middle Eastern traditions. According to the passage, hospitality was so important such that Lot was willing to present his virgin daughters to be raped than let this happen to men he did not even know but whom he felt compelled to look after.
This dispels the notion propagated by the Catholic Church that God destroyed Sodom and Gomorrah because of their homosexual deeds. Additionally, the theory that connects sodomy with homosexuality is unbiblical in its nature.
Although practicing sodomy is condemned in several passages in the bible, it is not for the reason that it involved sex between men but because the participants were worshiping foreign Canaanite gods. The point where the church uses these scriptures to condemn homosexuality is therefore unfounded. (Coleman 106)
Indeed, the story of Sodom and Gomorrah is not used to censure just the same way that 2 Samuel 13 is not used to denounce heterosexuality. It is sad to note that the Catholic Church has capitalized on a scripture that addresses inhospitality and injustice to vilify homosexuals.
Throughout the Old Testament, the bible contains numerous passages that criticize homosexuality and rape. However, all these verses address cultic defilement, which was prevalent in Canaan.
In history, Canaanite fertility worship involving the things condemned in the passages talking about homosexuality was prevalent and this was viewed as a threat to Jehovah’s exclusive reign. Jehovah was the God who allowed people the freedom to choose what they wanted and this was not accomplished through cycles of genetic life.
Sexuality was therefore perceived to be a part of human life that was supposed to be used in a responsible manner as a sign of appreciation to its maker. The passages that talk about this mystery are often misinterpreted and used to degrade gay people. (Nelson)
Apart from this explanation, it was common in the Middle East to subject incarcerated male enemies to anal degradation. This was used as a sign of dominance and contempt. As far as homosexuality was understood to articulate such hatred and scorn in a society that placed high emphasis on the male race, such an activity was bound to receive such criticism. In Jesus ministry, there is no available record where he spoke anything about homosexuality.
In the New Testament, Paul gave the only passages that speak about the practice. In one of the passages that is widely quoted in Romans 1:26-27, Paul was expressing his concern on idolatry, which had become prevalent in the first church. Being concerned about the negative persuasion that paganism had on the Roman Church, Paul perceives gay relationships as a form of homosexuality but is not categorical on whether the practice brings God’s anger. (Johns)
Like in the story of Sodom and Gomorrah, Paul is concerned with homosexual lust and this is not an account of loving homosexual relationships. In Romans 1:27, Paul is clearly talking about homosexual relationships by men who had “left the natural use of women and burned in their desire for one another.” (New Revised Standard Version)
Generally, these people had left their natural sexual orientation for the sake of exploring sexual exploits something that the bible has repeatedly warned us not to practice. It is therefore impossible to understand Paul’s warning as directed to people in loving homosexual relationships and are oriented in this manner. By barring homosexuals from religious activities on the accusation of going against the natural law is obviously something that is unbiblical and one that should be done away with. (Johns)
The Catholic Church and the Christian churches in general are treading on shaky ground as far as recognizing the rights of gay people are concerned. Given the overwhelming evidence by bible scholars, which show that the bible does not out rightly object to gay relationships, it is time that the church softened its stand in the matter.
It is sad to note that people are being locked out of ministry and even out of church doors based on their sexual orientation. The bible speaks against many things but sadly, church leaders have embraced some, which support their own selfish ambitions. Although the bible does not address slavery, the Catholic Church has rejected it since it views it to be against the bible teachings on love, justice and human dignity.
In the same way, the church should accept gay people as equal partners in any relationship. It is sad to note that in their desire to play it safe, churches lock people outside churches and ban them from practicing religion based on their sexual orientation. What is even sadder is that churches are doing this despite there being no clear restrictions on homosexuals within the church.
From the look of things, it may take a long time for the complexities of ecclesiastical implications to be resolved. Many gay Christians have become tired of waiting for these complexities to be resolved and they have decided to come out of the closet. This should serve as a wake up call for churches that are yet to come to an agreement on the matter to speed things to ensure that gay Christians are accorded their right to practice religion. (Johns)
Conclusion
Unlike in the past when sexual matters were discussed in private, things have changed and people are beginning to appreciate their sexual orientation. Despite the awakening experienced within the church in the last few years, the Catholic Church is yet to accept gay Christians in their congregations. In trying to justify their actions, the church has come up with flimsy reasons that seek to justify their position. It is sad to note that the passages of scripture that the church quotes as a basis for their actions is usually quoted out of context.
This has blocked many deserving Christians from holding positions within the church. From the look of things, the ecclesiastical implications concerning gay relationships are complex and might take a long time to resolve. Gay people have obviously got tired of standing in the sidelines and they have adopted a confrontational mode with churches that are yet to recognize their rights.
Works Cited
Coleman, Peter. Christian attitudes to homosexuality, 1980. SPCK, 100-122. Print.
Johns, Loren. Homosexuality and the Bible: A Case Study in the Use of the Bible for Ethics, 2009. Web.
McGinley, Dugan. Acts of Faith, Acts of Love: Gay Catholic Autobiographies as Sacred Texts, 2006. Continuum International Publishing Group, 133-145. Print.
Christianity is undeniably one of the most influential faiths in the world today. A number of reasons account for this immense influence. Besides the fact that it has been around for quite a long time, the foundation that is set by a selection of books that constitute the Holy Scripture has been a major attraction for people. The Bible is as organized as any book can get. This position was made even more effective by the timeless nature of the content in the scripture. The absence of competition made Christians to believe that the books contained in the Bible were the only one available and therefore the Christian story was of authoritative and foolproof singularity. But this has changed due to the sudden appearance of competing texts that contain not only convincing but well articulated positions that mirror the earlier ones. The Nag Hammadi Library tops the list of these new texts. The subtle but yet profound differences have led to the questioning of the foundation of Christianity. How has this happened?
The initial story that nearly every Christian knows is that people who were inspired by the Holy Ghost authored the biblical books. What about the other texts that have appeared? Did different people author them? Did the Holy Ghost also inspire the authors of these new texts? Why were their texts left out? Why do they not contain dramatically opposing views that would have warranted their banishment? These are some of the questions that modern Christians have to deal with when looking at the Christian faith. The fact that these books are not outwardly offensive, but have details that are nearly similar to those in the established scripture leads to questions of fairness, honesty and objectivity in the canonization of scripture. For example, it is difficult to understand why the gospel of Thomas that is now part of the Hag Hammadi library was left out of scripture. In such circumstances, the question that comes up is a whether the Christianity that the world has known all along is the true Christianity or the Christianity that is being spoken about in the emerging texts such as the Nag Hammadi.
Besides the above, the troubled history of Christianity and the presence of different bibles for different Christian churches add to the complication thus raising further doubt on the aspect of true Christianity. There are times when Christians were subjected to inhuman conditions as well as times when some Christian churches subjected humanity to torture especially during the times of the reformation within the Roman Catholic Church. Such happenings lead to questions of whether some influential elements in the Christian faith may have chosen to do away with certain parts of scripture that never supported their agenda; a move that may have prompted other figures to protect by hiding what is now being discovered. Would this be the way the Gnostic texts ended up being buried? There is also the presence of the Apocryphal books of the Roman Catholic Bible whose genuineness is being questioned by the other segments of the Christian family. These books include Tobit, Esdras, parts of Esther, and Maccabbees. It is possible that another denomination may take up the Nag Hammadi library books and add them to their Bible and start using it as the Holy Scripture. All these complications lead to the question of what true Christianity is.
In conclusion, the process by which books are declared sacred and the discoveries of alternative forms of Christian literature such as the Nag Hammadi are possible grounds for challenging the notion of true Christianity.
The perspective of death and dying has changed with changing times. Today people view death in a very different way as compared to the ancient times. Christianity has had a positive influence towards this change and has made it easier for the dying and the bereaved. It has given them hope.
In modern Christianity, death is a passage from the mortal earthly life to eternal life that lasts forever and ever. The dying process enables the transition of the soul from the mortal and earthly body to the immortal world. Therefore, death and dying is necessary passage for humanity for it to gain the eternal life. It is a gain that whose absence would mean absence of eternal life.
Death
Death is separation of the soul from the mortal body. The body is left behind and people on earth perform rituals to send the body back to where it came from, the earth. The soul is freed from the body and it rises to heaven where it either lives forever or is condemned to eternal suffering. This is determined by the deeds of the person when on earth.
The righteous are rewarded with everlasting life while the evil are condemned to eternal suffering. This is well elaborated in the bible as an explanation of the reward to the righteous and the justices that will be accorded to the evil. In his work, Barry terms death as a horrible reality (2).
Death is an enemy that every human being has to face at the end of his/her journey on earth. Fear and resistance therefore characterize the dying moment of many as they try to fight off this inevitable enemy. Death was not in God’s plan when he created the first man.
When God created Adam and Eve, his ultimate plan for them was immortality. Disobedience from the first man and the woman is the source of this enemy to humanity (Good News Bible, Gen 3). Therefore, death is not a friend but an enemy to humanity. It originated from the first sin that man committed on earth.
Death is a punishment that God used on our first parents for their disobedience in the Garden of Eden. Another perspective of death is illustrated in the book of Romans that states that, “the body is dead because of sin” (Good News Bible, Rom 8:10). After the first sin at the beginning of the earth, God started to see the human body as dead, which could only be liberated by salvation of the soul.
On the other hand, some people may view death as a friend. It does not only relieve them of their mortal bodies that cause them sufferings, but also acts as a bridge to eternal life. In one of his letters as he battled with terminal cancer, Wangerin noted, “death is not the enemy but a chance for Jesus to shine” (1).
It is through death that Jesus is glorified. Were it not through the death of Christ the world would still be carrying the burden of sin. The atonement of sin is through the death of Christ. Through this perspective death becomes a friend to Christians whose sins are forgiven through this death of God’s only son.
Mythology and Legend of Death
Various societies have various myths to explain the source of death on earth. For example, in most of Australian clans, death is presented as, “the punishment for human failure to complete an assignment or achieve a goal assigned by the gods” (Heinz 343). However, Christians cite sin as the source of death. Death, according to Christians originated from disobedience of our first parents.
When Adam and Eve were given the Garden of Eden, God forbid them from eating from the tree of knowledge (Good News Bible, Gen 2). However, the serpent deceived the woman and this led to a series of sins. It is from these sins that death came to existence.
From that day onwards, the human body is perceived as dead because of sins. In the Bible, the first death is that of Abel who died in the hands of his brother Cain (Good News Bible, Gen 4). Out of jealousy, Cain killed his brother Abel. This shows that death originated from sin.
The death of Christ carries a great significance in the Christians’ perception of death; Jesus Christ faced death and defeated it by resurrecting after the third day. He became the liberator of Christians from eternal death and a source of hope that there is life after death.
Dying
Fear characterizes a dying person. The question is why people fear death instead of welcoming it. Fear is seen in people who have been ill for a very long time. They do not see this as a chance to relive them of the pain they have gone through. Instead, they try to cling to the elusive body in vain.
In his work, Wangerin tells of his experience during his ailing moments. He knew he was dying and he even referred to death as a friend. However, when the pain became unbearable and he felt he was at the dying point, he lost his self-control and even insulted the nurses (Wangerin 1).
Although the bible assures Christians of life after death, nobody is a hundred percent sure that the promised afterlife exists. This makes them unwilling to go and face the unknown in the strange land. Anxiety fills their hearts, even the hearts of the righteous ones.
A dying person needs total support and assurance from those close to him/her. Their presence matters so much to the dying as they no longer feel alone in that journey to the unknown land. Christians have been able to establish this and have become of great assistance to their dying family members and friends.
This is by sitting with them on their deathbeds, holding their hands and giving them words of assurance until it is over. In the earlier times, death was associated with bad omen. Dying people were isolated from the health ones, as they would make them unclean.
This practice subjected people to great fear of death even when healthy, as they knew what would become of them when death came knocking. Christianity has however eased this by eliminating the ungodly beliefs.
In Gethsemane, Jesus also experienced a moment of fear. Although He was willing to die for the sins of humanity, He could not help but feel sorrow that crushed him to a point of losing hope. Since he knew his mission on earth, he managed to overcome this fear and offer Himself as a living sacrifice for human sins.
After the third day, He defeated death and rose to heaven. The death and resurrection of Jesus is a source of great hope for Christians. It is an assurance that there is life after death. Therefore, Christians are able to face death with more courage as compared to non-Christians.
Ceremony and Rituals Surrounding Death
Death brings with it sorrow. When a person dies, a big gap is left in the hearts and in the house of the bereaved. Different people have different ways of mourning the death of their loved ones. On individual level, especially to close relatives such as spouses, siblings or parents, death leaves a big gap in their hearts and lives.
The deceased might be the sole breadwinner and this leaves them unsure of what lies ahead. Individually, the bereaved undergo a period of grief. Crying is a good therapy for a mourning person. When Jesus knew that Lazarus had died, he mourned with weeping.
The mourning process is a journey. “It is a journey from initial pain of parting, towards healing and reconciliation with our loss” (Fordick and Emerson 276). The healing process takes time and the events that take place during this journey make it easier be it a short or a long journey. Support from family becomes of great importance during this moment of sorrow.
Christian family has realized the secret behind making this journey shorter. This is through consolation and prayers. Christians support each other by providing company, encouraging words and praying for each other. This has made the mourning time easy and the bereaved adapt fast to their changed status.
In most cases, people mourn the death of their beloved by telling and retelling their story (Arthur, Paul, and Austin 27). This is where the family and friends come in. They listen to these stories and offer their insight and consoling words. This lightens the bereaved burden making the healing process easy and fast. They also heal through attending fellowships and church services that provide consolation through the word of God.
Different groups have different ways of escorting their dead. In ancient times, it was a taboo to encounter the dead. The burial ceremonies were therefore short, mostly performed by priests, but not by the family members. Death to them came with many misfortunes. They had to perform cleansing rituals after burying their dead. They also had to carry out sacrifices to appease the dead to stop them from haunting them. Christianity has changed all this.
Christians do not perceive death as a misfortune. Instead, the life of the deceased is celebrated during the mourning period and during the funeral (Bowker and John 92). The Bible has given Christians great hope that, after death there is a better life that awaits them. Christians’ funerals are therefore colorful as they celebrate the life lived by the dead.
They also preach the gospel of life after death that was made possible by the death of Christ on the cross. Different denominations in the Christians fraternity have different believes of what happens after death. They therefore carry out various rituals before and after death.
Catholics believe that if a person dies before receiving the sacrament of baptism, the person goes to hell because of the venial sin. Therefore, if a person nears death it is advisable to baptize him/her before he/she dies. They also believe that if one dies with venial sin they are destined for purgatory. It is in purgatory where they undergo purification and later joins the righteous in heaven.
Therefore, after death, Catholics hold prayers for the dead to release their souls from purgatory. Protestants do not have these believes. Instead, with the permission of the dying, they pray for them to be saved from the sinful world and have their names written in the book of life. After death, they therefore celebrate their lives by comparing them with that of Jesus.
Death as a Gain
Death in Christ is a gain in the view of modern Christianity. Those who dedicate their lives to Christ will receive their share of eternal life after death. To this group, death is a gain. The Holy Spirit has described death for the righteous ones using nice words.
These words include departure in peace, taking rest and many more. On the other hand, those who die with a burden of sins are subjected to the second death or life in hell where they suffer until eternity.
Conclusion
The modern Christianity has teachings on life after death. It also teaches that it is through death that humans undergo transition from their mortal bodies to the immortal soul. This belief in life after death is a great source of hope that enables the dying to have courage to face death and overcome fear that comes with it.
Christians have a reason to celebrate life as dying in Christ is a gain rather than a loss. Although dying is accompanied with fear, the hope that there is life after the darkness of death overcomes all this and finally the dying can undergo the transition with hope.
Works Cited
Arthur, Berger, Paul, Badham, and Austin, Kutscher. Perspectives on Death and Dying: Cross-Cultural and Multidisciplinary Views. Philadelphia: Charles Press 1989.
Barry, Arthur. What About Death and Dying. New York: Library of Congress publishers, 1922.
Bowker, John. The Meanings of Death. Cambridge: Cambridge University Press, 1991. Fordick, John, and Emerson, Harry. A Guide to Understanding the Bible. New York: Harper and Brothers, 1956.
Heinz, Donald. “The last passage: Recovering a death of our own.” The Journal of American Folklore 113. 449 (2000): 342-344.
The United Bible Societies. Good News Bible, 1994.
Wangerin, Walt. “A chronicle of hopeful dying.” Christianity Today Magazine 20 Feb 2010: 1-3.
Apostle Paul and Christianity are almost synonymous for he is a major pillar in the foundation of Christianity. His teachings most of which are recorded in his letters to diverse church communities during the initial stages of the rise of Christianity has played a profound role in giving Christians especially non –Jews confidence in Christ Jesus thereby strengthening their faith. Paul’s Christology is discernible by the passion of his commitment to Jesus Christ as the Son of God and the Saviour and Lord of all human races. In this task, we shall look at Paul’s Christological teachings to deal with the practical problems of the recipients of his letters as well as their possible present day relevance.
Paul’s Christological Teachings and their Present Day Application
Christological Theme
Paul’s Application
Today’s Application
Jesus as the Son of God
According to the author of book provided 1Paul uses the word son of God to express the actual relationship between Jesus and God the father. The author further explain that the term signify the pre-existence of Jesus in an everlastingly subordinate role with the father but of similar character within the Godhead (1 Cor 15:28).Dunn 2argues that Paul’s use the term Son of God picture a heavenly sonship.
From Paul’s Reference to Jesus Christ as the Son of God, Christians learn and appreciate God’s Love which saw Jesus Christ given as a ransom for their sins. Christians learn that just like Jesus Christ was brought back to life they too shall rise from their memorial tombs when Christ will come to take his Church. His application is used to affirm to Christians the need to accept Christ as the only way to being a child of God and as the only way to restoration of a personal relationship with God
Jesus as Lord
The author of the book provided 3asserts that Paul reference to Jesus as Lord means the pre-existent spirituality of Jesus as the Old Testament “Lord”. Dunn4states that Jesus was given the status of Lord by God as the proper name of his justification following his obedient death.
Christians learn that if indeed in truth and spirit they confess with their mouths and believe in their hearts that God raised him from the dead they are saved Rom 10:9.Today the term is used to affirm to the world that Jesus was Lord God manifesting himself in human form and that he is indeed Lord just like his father.
Jesus as God’s Wisdom
Before Jesus Christ was revealed to humankind God’s wisdom was recognized by the Israelites in and through the law. Paul however that the preexistent wisdom was now to be recognized in and as Christ the saviour of all human kind5.Author of the book provided 6argues that Paul refers to Jesus as the Wisdom of God to reject any assertion of superiority by any believer.
The teaching can be used to dissuade Christians from looking down upon others as less civilized or witted especially if they are more educated than some church members since they all belong to the body of Christ. It is used to admonish Christians to look at the cross which appeared foolish to the world as the epitomized Wisdom of God who does not think like a man7.Christians should not show off because of their intellectual abilities instead they should regard them as gifts from God and a blessing to their churches.
Jesus as Image of God
Paul’s concepts of Jesus as the image of God plainly means the copy of God and that He draw from and share the nature of God fully8.
It can be used to show Christians the need to be sanctified from their sins so as to like Jesus who was an expression of the Invisible holy God. It can also be used by preachers and teachers of the word to show the spiritual superiority of Jesus Christians against false teachings of the day that Jesus was an ordinary philosopher
Jesus as the Last Adam
Paul’s concern in his calling of Christ the last Adam was to lay out the full salvation plan of God and explain the nature of sin, author of the book provided 9.The referring to Christ as last Adam stress the full humanity of Jesus whose ready death gives humanity a way of vindication10.
It can be used to show the church of Christ how the whole story of creation, salvation and destiny of humankind is completed in Christ. It can also be used to urge Christians to pursue righteousness with regard to the second coming of Jesus Christ through who light is brought to the world.
Works Cited
Dunn, J.D.The Theology of Paul the Apostle, Eerdssmans Publishing, New York, 2006.
Fitzmyer, J.A. According to Paul: St+udies in the Theology of the Apostle, Paulist, New York, 1999.
NB: The third book was uploaded by the client and I do not have the full bibliographical information that’s why it is not written comprehensively within this list.
Footnotes
Book provided 159.
Dunn, J.D.The Theology of Paul the Apostle, Eerdssmans Publishing, New York, 2006 p.243.
Book provided p 159.
Dunn, J.D.The Theology of Paul the Apostle, Eerdssmans Publishing, New York, 2006 p. 246.
Dunn, J.D.The Theology of Paul the Apostle, Eerdssmans Publishing, New York, 2006. p. 246.
Book provided p.161.
Book provided p. 161.
Book provided p.161.
Book provided p.161.
Fitzmyer, J.A. According to Paul: Studies in the Theology of the Apostle, Paulist, New York, 1999.p.15.
Death is a big enemy to humanity; few people if any would rejoice the death of a loved one. Even though some people see death as ‘promotion to glory’, many people fear death to an extent of shunning any discussions or thoughts about it. Death is a great mystery that religion, science, and philosophy find hard to fathom.
Many questions about death and the state of the dead arise in people’s minds and rarely do they find satisfactory answers. What exactly causes death? What happens after one dies? Is there a possibility of one living again? Such questions cause people to develop many theories, myths, and legends to explain this.
Many groups of people in the world therefore have varied views and perspectives on this topic. Modern Christians face this same uncertainty, because in as much as they use the same source of information, their interpretations vary and so they come up with diverse views and perspectives.
Christian view about death
Christians who believe in the Bible view death as a condition brought about by sin. When God created man, there was no death until the sinned against God by eating the forbidden fruit. Therefore, death is a condemnation that resulted from this disobedience. Christians hence now admit death as part of their lives in this world; as Solomon said, there is a time to be born and a time to die.
However, many Christians refuse to accept the reality of death and as a result, many of the beliefs that they hold talk about death being a transition to a better life.
For them that accept the reality of death yet believe in Jesus Christ are not hopeless for there is the promise of life after death. They believe they will be changed on His second coming to immortality, but as long as they live in this world, they will be forced to care for the dying, prepare, and have the courage to face their own death.
However, the many Christian denominations today have different understanding of the Bible on this topic, giving rise to varied views, perspectives and beliefs. Some Christians believe that death is safe to the people of God and that it is a necessity to fit in the complete delight of God (Anderson 104). They also consider that bliss of heaven starts immediately one dies and that one does not have to wait until the day of resurrection.
Moreover, these Christians believe that by death, God often removes his people out of the way of great troubles and temptations (Anderson 105). This means that these people should be willing and even longing to die. This belief holds that once one dies, the soul ascends to heaven in the bliss and that only the body remains in the earth.
The Roman Catholics hold a similar but slightly different belief. The church teaches that there is a place called purgatory where most people go through, to be tortured and purified so that they can later on qualify to get to heaven.
Ray puts it that, “Not only did one have to earn enough to live, but also to pay off the ‘spiritual mortgage’ for the dead as well” (104). This teaching makes many who believe in this doctrine to fear death and be emotionally distressed when they think about their loved ones suffering in the torture of purgatory for do not know their own fate.
Some Christians believe that when somebody dies he or she does not cease to exist but starts another life in a higher place as another human being or as an animal, either in this world or in another world. According to Essene, “Death is an automatic and nearly immediate entrance into a greater sphere of learning, growth, and service to which you are well-accustomed already.
You simply live at that higher level of purpose, joy and understanding…” (172).This belief called incarnation is a bit complex, but there are Christians that strongly hold to it. Some even go ahead to make a wish of what they would like to be on incarnation.
Another common belief is that once a person dies, he or she is in a state of unconsciousness in the dust of the earth awaiting the resurrection either to eternal life or to judgment at the second coming of Jesus.
The basis of this belief is on the biblical teaching of the dead seen as sleeping (Bowker 97). This puts it clear that when people die, they do not know what is happening around them or to their loved ones on earth, but are unconscious of their surroundings until resurrection.
Christian beliefs about the life after death
Various denominations and individuals vary on the belief they have on life after death. Most of the Christians believe in a form of Heaven or bliss where the dead enjoy with God. Others believe that after death the person is freed from pain, trouble and suffering.
Another group of Christians, probably the minority, believes in a state of unconsciousness where the dead do not know anything that is happening around them until the morning of resurrection breaks. Barnes explains it appropriately that “In the Scripture sleep is used to intimate that death will not be final: that there will be an awakening out of this sleep, or a resurrection. …filling the mind with the idea of calm repose after a life of toil…” (Barnes 297).
A little big group of Christians believes that sinners or the wicked go through punishment in hell. There is a variation of this belief on whether this hell is eternal or for a time; also whether the torture is bodily or spiritual. The Catholic Christians believe that sinners pass through purgatory for purification from their sins before the go to heaven. The period that one takes in this place varies from one person to another, probably with the sins committed on earth.
Personally, I believe that all the dead are in their graves in an unconscious state, awaiting resurrection at the second coming of Jesus. At that time, the righteous and unrighteous dead will resurrect and join the living. The righteous living and the ones who will resurrect then will meet Jesus in the sky and go with him to heaven.
All the unrighteous will die again to await judgment and condemnation. This is recorded in 1Thessalonians 4: 13-18. After judgment, sinners will take their punishment in the lake of fire, which is a means for the cleansing of sins from the earth. However, this fire will not be eternal but it will consume until everything perish. Then God will make the earth anew.
Common legends and Myths about death and dying
There are very many myths all over the world about death, given the different cultures that exist in society; however, there are some, which are most common across the cultures. One is the belief that “it will not happen to me” (Vernon 146). Most people do not take a thought at death because they think they are either too young or that it is not anywhere near them.
They forget that them that die do not expect it. Another belief is that it will occur in old age. People do not see death coming in their tender age or at the prime of life. They think that it will ultimately come when they have accomplished all their dreams and old enough not to long for anything anymore; unfortunately, this does not always happen.
Many young children die, young people and them in their prime of life. Some think that they will have lived life to its fullest before they die. On the contrary, many die through accidents and unexpected deaths, as opposed to what they always assume. There are they that think that their family members around their deathbed will surround them as they die while others think that when they die, they will not owe anybody any money (Vernon 147). This of course does not happen.
However, apart from these myths that cut across the world, there are some common cultural myths. An example of such is the myth about the owl and deaths. In some cultures, owls are associated with death and bad omen (Vernon 153). Proponents of this belief claim that when an owl settles near one’s house and starts hooting, a very close person to the occupant or someone he or she knows will die soon. Many people testify its truth, although it is superstitious.
Among the legend that tries to explain, the origin of death is the one of a chameleon and raven. It puts it that God sent a chameleon to tell people that they would never die. Unfortunately, the chameleon as well known is very slow. It took long time to reach to man and pass the message.
By the time, he reached, he stammered from tiredness, and before he could deliver the message, a raven, which had been sent later, came very fast and delivered another message that men will be dying. This is the kind of explanation small children hear before they learn to read their bibles.
From the modern Christian point of view, some people refer to Bible stories as legends. Although many Christians believe that the Biblical accounts are true to the last word, writers as C.S. Lewis and Andrew Greeley refer to some bible stories as ‘true myths’ (Anderson 200). Many Christians may not take this kindly, but it happens.
Christian burial ceremonies and rituals
Unlike other religions, Christians take time to mourn for the dead before they bury them, which may take a period of some days. During this period, friends, relatives, and brethrens to the bereaved attend the mourning period to comfort them. The corpse is laid in a coffin and sweet smelling perfumes are sprayed allover to ward the pungent smell that comes from the corpse.
In some cultures, people take enough time to view the body and pay the last respect before burial, while in others, because of the fear people have for death, the coffin is closed immediately from the mortuary until it is laid to rest. Christians bury their dead in the earth; usually six feet deep, however, some lay them in monuments or cremate them.
Cremation is not a common practice in Christianity but the Catholic Church is slowly adopting it (Herbert 190). Other denominations however have reservations about it. Mourners and the bereaved then lay wreaths around the grave as a show of the last respect.
During funeral services, the officiating minister offers prayers for the family and friends. Catholic priests plead with God to forgive the dead person of his/her sins that he/she has committed in his/her lifetime. However, some Christians say this is not Biblical since no man has power to change the destiny of the dead for one chooses his/her destiny by the kind of lifestyle he/she led whilst alive.
The Catholics also continue praying for the dead so that they may not take a long time in purgatory (Hapgood 360). Some Christians differ with this belief. Most Christians read the Scriptures to encourage the mourners and give them hope. The period of mourning of the family members and relatives varies from culture to culture.
Conclusion
Death is an enemy to many, and many fear it. Due to this fear, many theories have been developed, some for the purposes of comforting people and giving them hope and no reason to fear. However, some of these teachings and beliefs may be misleading and could make people believe in what is not real and turn away from the reality of their comfort.
In the many theories and beliefs put across, some of them have a great level of truth especially after keen bible analysis. Unfortunately, due to the many teachings and beliefs, there is more of confusion than knowledge of the truth. Similarly, this confusion dominates the varied beliefs on life after death. Due to cultural differences, myths and legends of the dead and dying are even more diverse.
To harmonize the differing beliefs concerning death and dying, people should study the bible without personal interests to defend or justify their stand, but with the interest of knowing the truth. The ceremonies and rituals of the dead vary in various denominations.
Therefore, a big challenge comes to the Christians; why is it that they study the same book; the bible, and believe in the same super natural being who is God and do not have similar understanding of the same source of information and God? Theologians and Christian leaders should think about this, and try to admonish any personal interests in search for the truth and the truth alone.
Works Cited
Anderson, Allan. Zion and Pentecost: The Spirituality and Experience of Pentecostal and Zionist/Apostolic Churches in South Africa. Tshwane: University of South Africa Press, 2000.
Barnes, Albert. Notes on the New Testament. Luke and John. London: Grand Rapids press, 1978.
Bowker, John. The Meanings of Death. Cambridge: Cambridge University Press, 1991.
Essene, Virginia. “Jesus – Secret Truths–What Is Life?” Life Times, 1. USA: Naval Institute Press, 1978.
Hapgood, Isabel. Service Book of the Holy Orthodox-Catholic Apostolic Church Englewood: Antiochian Orthodox Christian Archdiocese, 1922.
Herbert, Thurston. “Christian Burial.” The Catholic Encyclopedia. New York: Robert Appleton Company, 1908.
Ray, Anderson. Theology, Death and Dying. New York: Berkley publishing group, 1986.
Vernon, Glenn. “Myth-conceptions concerning death-related behavior.” Journal of Religion and Health 16.2 (1977): 140-156.
People are inclined to find the definitions and characterizations for almost each situation, aspect or phenomenon. That is why, there are always a lot of questions about different objects or concepts, and it is important to find the answers to these significant issues. In his book The Doctrine of the Christian Life, John M. Frame discusses the most controversial aspects of ethics from the point of the Christian tradition, stating that all the ethical questions are based on the religious or biblical fundament (Frame 2008).
Having concentrated on the opinions and explanations in relation to the most controversial ethical questions provided by the author in Part I and Part II of the book, I determined several points significant for their further discussion and analysis. These key points are the question of good works which is discussed in Chapter 3, the problem of understanding the Bible, and the issue of atheism discussed in the chapter about the connection of ethics with religions.
The argument of John M. Frame is not difficult to follow because all the concepts and explanations depend on the basic idea that ethics should be discussed with references to the Bible. From this point, the concept of good works is based on the personal desire to follow the biblical principles.
Thus, according to Frame, the definition of ethics is correlated with the notion of God’s blessing when only definite persons, their acts, and their attitudes can be discussed as good or ethical because they respond to God’s will (Frame 2008, 10).
It is rather difficult for me to correlate the difference between good and bad actions with biblical principles which can be discussed as liberal or conservative. However, Frame draws the readers’ attention to the fact that good works depend on the right motive, right standard, and right goal which are associated with God’s control, authority, and presence (Frame 2008, 26-28).
That is why, I understand good works in their connection with the virtue ethics, basing on the inner personal qualities, and with references to Frame’s explanation of living the ethical life and doing good works. Thus, to follow the ethical life means to be biblical (Frame 2008, 6-7).
The next problematic question which I could answer with the help of Frame’s work is the problem of understanding the Bible and, as a result, ethics. Thus, “a person who understands the Bible is a person who is able to use the Bible to answer his questions, to guide his life”, and the author explains the issue of understanding the Word of God and its reference to ethics as the active usage of moral principles which should guide the person in his or her life (Frame 2008, 31-32).
Now, I can consider the ethical life as the life which is built according to the principles presented in the Bible because they emphasize the devotion to God.
Many people who study the problem of ethics and its connection with the issues of Christianity are inclined to discuss the question of atheism as rather controversial. Having started the reading of the book, I was interested in the author’s opinion on the problem and his position, and the following explanation helped me to understand the point and examine it from different perspectives.
Thus, I agree with the statement that “nobody is really an atheist, in the most serious sense of that term” because everyone believes in something, and it can be God, idol or idea (Frame 2008, 52-54). From this point, non-Christian ethics and philosophical conceptions are also related to the ideas of biblical ethics.
Having read the first parts of The Doctrine of the Christian Life by John M. Frame, I could start the examination of the most important questions in order to find the balance between the theoretical concepts presented in the Bible in their connection with the ethical issues and their realization in the everyday life.
Reference List
Frame, John M. 2008. The Doctrine of the Christian life (A theology of Lordship). Phillipsburg: Presbyterian and Reformed, 2008.
The “Introduction – Contesting the sacred: the anthropology of Christian pilgrimage” by Eads and Sallnow provides an innovative anthropological framework in gaining deeper insights into the religious institution of pilgrimage. The book takes a critical examination of the doctrines, beliefs, and expectations of diverse individuals. As opposed to other forms of literatures on Christian pilgrimage that sought to either subvert or support the social order, the article proposes a new agenda that focuses on dissecting pilgrimage and seeing it as possessing the power to accommodate a wide range of meanings and practices of diverse individuals.
Through an examination of highly organized shrines at San Giovanni Rotondo in Singiovannesi, Sri Lanka, Peru, and Lourdes, the authors examine the conflicting views, interests, and beliefs of the pilgrims on the life and remains of a holy man. Furthermore, the article also takes a critical examination of the manner in which pilgrims of diverse Christian faiths consider competing images of Jerusalem. The authors therefore adopt a multi-dimensional approach to develop a better analytical typology of pilgrimage and argue that pilgrimage is far much more than visiting shrines and sacred sites. This is done to develop a view of pilgrim that is not narrowly focused on social relations, but that which encompasses a realm of competing discourses. Pilgrims throng these sacred sites and shrines in the hope of receiving blessings of holy men (Eade & Micheal, 14). Contesting the Sacred provides a deeper analytical examination into the link between human beings and the divine which makes pilgrimage a very critical institution in all the world religions.
The authors integrate “the theoretical frame of the book within recent perspectives on pilgrimage and examine the contributions of tourism and globalization on pilgrimage shrines and sacred sites” (Eade & Micheal, 13). In summary, this article serves as a rich and significant contribution to the complex and growing field of anthropological literature opens the field for the need to explore recent developments and the future of Christian pilgrimage.
Works Cited
Eade, John and Micheal Sallnow. Introduction in Contesting the Sacred: The Anthropology of Christian Pilgrimage. London and New York: Routledge, 1990. Print.