Christian doctrine lays prime significance on the subject of showing other people consideration and respect. In the Bible, there are seven whole verses that speak of all this important virtue of consideration for others irrespective of their social, economic and cultural backgrounds. As Christians, we should heed to Gods message and this includes the early childhood teachers. Statistics carried out in the United States indicates that enrollment to schools by people from cultural diverse backgrounds is increasing hence raising issues.
Main Body
Challenges in educating such immigrant kids arise due to existing barriers. Some of the barriers are caused by prevailing institutional practices and educators beliefs and attitudes (Cole, 2008). Many of the children from these minority groups fall under the category of English language learners which has been considered as our ethical dilemma in this article.
Virtually all educators are motivated when the students they tutor excel in their studies and succeed in life. One critical condition, of course, would be to have high expectations on the students. However, according to (Shatz and Wilkinson, 2011), some early childhood tutors lack an understanding of cultural differences and bilingual instruction. For instance, (Mitchell, 2015) states that the insufficiency of bilingual teachers in the United States undermines the learning of English by the English learning students.
In addition, the tutors do not continuously monitor the progress of the minority students hence leading to the students falling behind in their studies (Morrison, 2015). Tutors need to adopt a multiculturalism approach to teaching in order to achieve success in English language teaching.
A multicultural approach would not only heed to Gods message on consideration of others but would also improve the learning experiences of the English language learners. Multicultural teaching supports the cultural identities of all the children by ensuring that the resources and programmes are not only sensitive but responsive to the different cultures (Morrison, 2015). Furthermore, multiculturalism combats racism.
According to (Kremilniter, 2005), success in teaching English to the English language learners results from delivering instructions in the primary language that the students understand. If the English students understand the subject matter then they would understand much more of the instructions presented hence a better understanding of English language. In such a manner, then, the primary language will develop the necessary literacy that concurrently transfers to the second language (Lucido et al., 2006).
Conclusion
In conclusion, the article has noted the significance of tutors adopting a multicultural approach to teaching English language learners. For instance, by teaching English using the primary language of the students the students will appreciate the diversity resulting from the different languages.
References
Cole, W. (2008). Educating everybodys children: Diverse Teaching Strategies for Diverse Learners. New York: ASCD.
Kremenitzer, J. (2005). The Emotionally Intelligent Early Childhood Educator: Self-Reflective Journaling, 31(1): 1-2.
Shatz, M and Wilkinson, C. (2011). The Education of English Language Learners: Research to Practice. Michigan: Guilford Press.
Morrison, S. (2015). Fundamentals of Early Childhood Education. Boston: Pearson Education Company.
Mitchell, L., Bateman, A., Ouko, A., Gerrity, R., Lees, J., Matata, K., Xiao, W., (2015). Teaching and learning in culturally diverse early childhood settings. Hamilton, New Zealand: Wilf MalcolmInstitute of Educational Research.
Lucido, F., Pohan, C., Canales, J., Delgado, C., Montague, N. (2006). Best Practices for English Language Learners. Texas: ISLA.
If science no longer discounts invisible realities, it has also grown open to the prospect that they may be powerful, for experiments now suggest that the energy inherent in one cubic centimeter of space is greater than the energy of all the matter in the known universe (Smith 320). The idea of science and religion may seem completely incompatible due to the differences in their approaches to life. However, a lot of great scientists over the years had a strong belief in Christianity and even went into the field after being inspired by their faith. The chapter on Christianity examines a lot of aspects that surround it, but the one that I always found fascinating is the interplay of science and religion in professional scientific circles. Smith examines how the belief of spirit is stronger than the material plane became common in the western world due to Christianity.
In some instances, science was able to show how people with strong beliefs can overcome the limitations of their bodies. Some turned out to be quite negative such as being able to not eat for prolonged periods was just an example of the body destroying slowly destroying itself to sustain life. The story of creation is vague and is always open to interpretation by the various Christian denominations. Some belief it to be literal while others see a deeper meaning and allusions to scientific principles that are at the base of the universes inner workings. Nevertheless, the search for answers to the mysteries of Gods creation can unite both the scientific method and the religious beliefs of many scientists.
In an earlier paragraph, Smith states that The biographical details of Jesus life are so meager that early in this century some investigators went so far as to suggest that he may never have lived (318). He almost immediately states that this is likely to be not the case, but I believe it brings up an important question. How do various denominations of Christianity can interpret the same text in so many ways and still consider themselves to be of the same faith? This is not a modern situation, however. Some of the fascinating occurrences in history were related to people from different cultures finding meaning in the bible. Northern European tribes saw Jesus as a powerful figure able to crush his enemies with God by his side despite the peaceful content of his teachings.
The Taipei Heavenly Kingdom began with a Chinese man connecting his visions with the materials given out by the Christian missionaries. This movement eventually grew powerful enough to result in the most deadly civil war in the history of the world and a serious threat to the Chinese dynasty. Be it the will of the people to unite under a new belief or the relatable messages of the Bible people interpreted it to suit their needs and cultures. This is perhaps the most interesting aspect of Christianity and religion as a whole. The validity of beliefs is mostly irrelevant if it is still capable of creating such a strong connection in people.
Conclusion
Peoples ability to find their meaning in religion has been explored in a myriad of stories and historical examples. This concept unites both scientists who believe in Christianity and people from various cultures who saw something relatable in the Bible. While the miracles described in the Bible may not be credible, its power of inspiration is very real.
Works Cited
Smith, Huston. The Worlds Religions. Anniversary edition, HarperOne, 2009.
Christianity plays an important role in various social, cultural, political, and economic processes around the world. For instance, Christianity can become a pillar of the ethnic community or serve as a foundation of the widespread attitudes toward global issues and challenges. However, the impact of Christianity may be twofold it can either facilitate cross-cultural unification and understanding or hinder it. The concepts of community and climate change in a religious context provide examples of both unifying and divisive potential hidden in Christianity.
Christianity and Community
Mass migration, when people of different ethnic, cultural, and religious backgrounds settle outside of their native country, is common in the modern world. The reasons behind migration may vary, ranging from the lucrative work opportunities to flight from the persecution in the homeland. Regardless, immigrants experience a need for belonging, and religious communities provide them with a reliable solution. On several occasions, Christian churches have played the role of a powerful community center with significant unifying potential. For instance, many Pakistani Christians who left their country due to the state-led Islamization policy joined together in their own congregations in Canada. The fellowship meetings at homes under lay leadership have grown into a fully-fledged immigrant church conducting services in Urdy and binding Pakistanis together. In this regard, churches have become a social center of the Pakistani Christian community, where the immigrants could practice religion and preserve the distinct elements of their culture.
However, the unifying impact of Christianity in the local immigrant communities can be accompanied by a reclusive attitude, which may lead to mistrust toward the host country and division within the community itself. For example, the second generation of Pakistani Christians born and raised in Canada has mostly lost the language and cultural competence necessary for attending the South Asian church. Instead, these people prefer a Western church, where services are more organized; moreover, some South Asian congregations adopted English entirely. As a result, the situation might likely escalate into an intergenerational conflict, where the followers of the original South Asian church may accuse younger generations of identity betrayal. In this case, one can see how the views on Christianity act as a divisive force in the homogenous community.
The potential disrupting effect of Christianity is more substantial in ethnically diverse communities. Instead of unifying people of different ethnic backgrounds, religious praxis becomes another factor of division. For example, the churchs spatial organization separates Christian migrant communities in Singapore. In the case of segregated churches, believers remain cohesive as an ethnic and cultural group but become excluded from the other groups. The Indonesian, Filipino, Chinese, English- and Mandarin-speaking Christians sit in the church together but do not interact. The outsourced churches create a different form of separation, in which a particular ethnic group is assigned to a specific location for religious meetings. In the case of Singapore, the Filipino Christians gathered at the church-rented area around Orchard Road. Such outsourced spatial arrangements directly contradict the perception of Christianity as a unifying influence, a universal value for all believers.
Overall, Christianity has a conflicting impact in the context of community. On the one hand, Christian identity can unify migrants into a cohesive social group. As a result, the migrants fulfill the need to belong and preserve their cultural identity. On the other hand, different views on Christian praxis among various cohesive groups can result in reclusion and mutual frustration. Consequently, Christian migrants may oppose the widespread praxis in the host country, or intergenerational religious conflicts may arise. The divisive effect is present even in the ethnically- and culturally-homogenous groups. In diverse populations, Christianity often becomes another factor of separation rather than the driver of unity.
Christianity and Climate Change
The duality of Christian influence in the modern world can be observed in the discussions around the climate change concept. In particular, the spiritual foundations of Christian theology can be used both in appeals to undertake the global action for climate change mitigation and in calls for non-intervention. In regard to unifying impact, the necessity to address the climate change issue stems from the sustainable lifestyle of Jesus. Jesus lived in a community with nature, the wilderness; therefore, the Christian part of humanity must follow in his footsteps and live sustainably. In addition, Christian theology exposes a sin of greed manifested in denial of human-induced climate change. In such calls for unity, Christian moral opposes the overly materialistic approach, which treats Earth merely as a resource base.
The unifying influence of Christianity in regard to the climate change problem stems from the highest positions of the clerical hierarchy. In 2015, Pope Francis criticized the technocratic paradigm for an instrumentalist attitude toward the creation , which resulted in ecologies of destruction and economies of immiseration . Instead of technological solutions, which would likely result in excessive human control over Earth, the Pope called for an inward spiritual change. By appealing to Christian values of temperance and compassion, Pope Francis increased awareness of climate change among a significant number of believers. In this example, one can observe how Christianity promotes ideas of global spiritual renewal and sustainability.
However, Christian theology leaves a significant room for maneuver, which can be used with a divisive intent. For example, the Cornwall Alliance declares climate change-related agenda anti-Christian , since it demeans Gods providence and debases human dominion of Earth granted by God. On the contrary, the unrestricted use of fossil fuels corresponds with Gods intents and perception of humanity as Gods beloved creation. U.S. Evangelicalism promotes a more extreme apocalyptic narrative, which acknowledges climate change, but views it as a divine activity that should not be stopped. Consequently, any social and political solutions to the climate change problem become illegitimate since humans must not intervene in Gods master plan. Overall, the actual presence of anthropocentric and apocalyptic motives in Christian theology allows such groups to sway the minds of believers and create a rift that interested parties may exploit. In this regard, Christianity is quite susceptible to divisive manipulations via various theological concepts.
Conclusion
Christianity should be considered a powerful source of social, cultural, and political influence in the modern world. However, its impact may be unifying or divisive depending on the context. In the case of communities, Christianity simultaneously appeared to be a cornerstone of cohesive ethnic groups and a source of intergenerational division. The application of Christian theology to the climate change problem was associated with the urgent calls for unity and divisive, dismissive attitude depending on the selected narrative within Christianity. Overall, one can state that Christianity remains a powerful influence, which may be equally beneficial or dangerous to cross-cultural unification and understanding.
Bibliography
Echlin, Edward, P. Climate Change Theology. New Blackfriars 89, no. 1024 (2008): 715729.
Gill, Rashid. Persecution and Pakistani Christian Diaspora in Canada. In Diaspora Christianities: Global Scattering and Gathering of South Asian Christians, edited by Sam George, 204219. Fortress Press, 2018.
Jenkins, Willis, Berry, Evan, and Kreider, Luke Beck. Religion and Climate Change.
Annual Review of Environment and Resources, no. 43 (2018): 85108.
Woods, Orlando, and Kong, Lily. Parallel Spaces of Migrant (Non-)Integration in Singapore: Latent Politics of Distance and Difference Within a Diverse Christian Community. Journal of Intercultural Studies 41, no. 3 (2020): 339354.
One of the essential figures in the history of the Abrahamic religions, Moses plays a vital role in the development of Christianity, Islam, and Judaism. However, despite the fact that his significance is equally high in each of the three confessions, as well as the fact that each of them is closely linked to the other two, the role of Moses is quite different in Christianity, Judaism, and Islam. The inconsistency in the interpretation of the role that Moses plays in the establishment of the crucial principles of the religion, therefore, needs a closer look and an in-depth analysis (Lawrence, 2014).
Purpose of the Study
The study is aimed at comparing the way in which the figure of Moses is represented in all three religions (i.e., Christianity, Islam, and Judaism), with the further analysis of the three interpretations and the discussion of the study implications for the general understanding of Moses role in Judaism, Christianity, and Islam. In other words, the paper will detail the differences in the portrayal of Moses, his life, his impact on the evolution of religion, and his legacy. It is expected that significant similarities will be identified in the process (Yousef, 2014).
Significance of the Research
The significance of the study can be defined as moderate. Although a plethora of studies on Moses and his impact on religion have been undertaken, an all-embracing, in-depth assessment of the role that he played in all of the three denominations is yet to be carried out. The research, therefore, will provide a deeper insight into the role that Moses played. Specifically, the Ten Commandments, Moses encountering Mohammed and other essential stages in this figures life will be discussed (Viezel, 2014).
Literature Review
Known as the Delivered of Israel, Moses is depicted differently in the |Christian religion, Islam, and Judaism. Although the general portrayal is similar, certain details contribute to the creation of minor yet noticeable inconsistencies. For instance, Christianity seems to put a very strong emphasis on the significance of the Ten Commandments heralded by Moses as the set of ethical principles that people must follow. Islam, in its turn, tends to focus on the encounter with Mohammed that Moses had in the desert. Finally, Judaism clearly has a heavy lean toward the exploration of the trials and tribulations of the Jewish people during the Exodus (Abou-Zaid & Leonse, 2014).
Reference List
Abou-Zaid, A. S., & Leonse, T. (2014). Religious Pluralism, yet a Homogenous Stance on Interest Rate: The Case of Judaism, Christianity, and Islam. Contemporary Economics, 8(2), 219-228.
Lawrence, J. D. (2014). Moses: A stranger among us./Inheriting Abraham: The legacy of the Patriarch in Judaism, Christianity, and Islam. Journal of Ecumenical Studies, 49(3), 512-513.
Viezel, E. (2014). Moses role in writing the Torah: The history of Jewish fundamental tenet. Journal for the Study of Religions and Ideologies, 13(39), 3-44.
Yousef, A. S. (2014). Islam within Judaism and Christianity, a voice from the past. New York, NY: Author House.
Persecution of Christianity is believed to be one of the most notable aspects connected to the life of the Roman Empire. Nevertheless, this question needs further research that will allow for the evaluation of the situation and conclude whether popular assumptions related to the topic are close to reality.
Discussion
To begin with, it is necessary to understand why the Romans cared about the Christians and what the reasons were for this attitude. Thus, it is important to mention that religious beliefs are a reason for conflicts and crimes even now, and they are primarily used to unite people and force them to share the same values (Crone 125). It cannot be denied that religion can be a good weapon as those people who can be regarded as strong believers usually do everything they can to live by the assumptions and rules prescribed by their religion. Therefore, it is quite easy to make such people take part in battles if they think that it is necessary to protect their beliefs and do the will of God. At the same time, those people participating in conflicts connected to religious beliefs do not seem to understand that the innocence of one religion and wrong beliefs peculiar to another one are nothing more than excuses for a race for power. In the period we are discussing, religion was one of the primary factors uniting people.
Thus, in conditions of the constant battle over resources, there was a need to crush another group of people sharing common views to prevent them from uniting and strengthening their influence in the territory. As for the kind of persecution that was administered by the Roman government, it is possible to state that the aggression was aimed at preventing the bishops from spreading the ideas peculiar to the Christian religion. By persecuting the bishops, the Romans made it possible to intimidate other Christians and decrease the danger of revolts and protests. The persecution was caused by many reasons: The Romans understood that it was important to influence Christians to make them deny their ideas. The Christians unwillingness to comply with the rules was considered as a crime against religion. A lot of measures were taken to differentiate between the groups; to punish the person, it was necessary to prove that he or she was a Christian.
Speaking about the division of power in the society, it is important to say that the Romans and the Christians presented different social groups, and a pre-industrial society is usually characterized as one where various groups of the population live in extremely different conditions and do not possess the same rights. When the Christians were allowed to live by any beliefs that they wanted, it did not go along with the concept of a pre-industrial society. After a series of events and conflicts, the Romans started to see them as a critical threat to their principles of living, and it was decided to control the Christians to prevent them from attracting more followers. During the reign of Marcus Aurelius and other rulers, a lot of measures were taken to oppress the Christians and make them feel unsafe; thus, the power of the state was used as often as possible to enforce its will on society and make all the people live by the accepted value system (Crone). As for my opinion on students statements, I agree with student A on many points. For example, the student stated that many emperors used differences related to religion as an excuse allowing them to use force and expand their influence.
Work Cited
Crone, Patricia. Pre-Industrial Societies: Anatomy of the Pre-Modern World. Oneworld Publications, 2015.
The presented article indicates that people in Western Europe are going through a period of religious change (Mortensen 21). The argument is supported using Philip Jenkins analysis. Jenkins indicates that the future of Christendom will have changed significantly by the year 2050. The demographic explosion experienced in the developing world will catalyze this kind of change. Jenkins also argues that Christianity is a religion that is undergoing rapid transformation (Mortensen 22).
Since the religion is not bound to space and time, it will travel to different corners of the world. After new communities get to know about the religion, the Bible is translated to local languages to ensure Gods message is shared much faster.
Secularization has become a reality as new religions emerge in various regions. For instance, many people are staying in church without caring about its progress. This means that Christianity has become a form of civil religion. The future of Christianity, therefore, depends on the choices made by believers today. This is something that will either result in a clash of religious civilizations or foster a multiethnic (or multicultural) coexistence. The author concludes by proposing a dialogue among cultures. Such a discourse will bring more people together and empower them to prepare themselves for Gods transformative actions (Mortensen 26). The practice will promote an authentic Christian coexistence across the globe.
The Authors Message: Main subject
The author is trying to inform the reader about the future of Christianity. Using Jenkins ideas, he indicates that Christianity is a religion that is expected to travel or move southwards (Mortensen 23). This is true because most of the mainline Christian churches across Europe have declined significantly.
The current rate of diversification is characterized by tensions as the religion tries to develop a sense of uniformity (Mortensen 25). This development will result in new priorities or goals in mission. In the future, churches will be confronted with the choice between a peaceful coexistence and a class of religious developments.
Examples Used by the Author
The author uses several examples to reinforce his argument. The first one is that of Hagia Sophia in Istanbul. The building, that was once a monument for Christianity, is now occupied by Muslims. This kind of transition indicates that Christianity is a religion that is one the move. The second example is the Christian exodus that took place in the year 70 when the Romans conquered Jerusalem (Mortensen 21). The author argues that the situation experienced today is similar to that of the first century. The third example is that Christianity was spread to different corners of the world throughout the 19th and 20th centuries. Additionally, the decline of mainline churches in Europe is a powerful example that supports the notion that Christianity is on the move.
Agreeing With the Article: Reasons
I strongly agree with the arguments and insights presented by the author. The first reason for agreeing with him is because he has offered powerful examples to support every idea. The second one is that history proves that Christianity has been transferred and embraced in many regions within the past twenty centuries. The solution suggested by the author is that Christians should embrace multiculturalism and acknowledge that change is inevitable (Mortensen 26). This perception will encourage more individuals to embrace these religious changes and support the essence of the gospel. The ultimate goal is to view God as the one in charge of the universe.
Work Cited
Mortensen, Viggo. What is Happening to Global Christianity? Dialog: A Journal of Theology, vol. 43, no. 1, 2004, pp. 20-27.
The authority of the Church is the basis of peoples knowledge of Christ since everything they learn about Christ comes from the Churchs ministry. The only reason people have knowledge about Christ is that the Church has passed the testimony about him. The first way how the Church informed people about Christ was by passing down the gospel, meaning good news, which contained historical facts and events from Christs life. Also, the gospel incorporated the facts related to Christs death and resurrection as observed and recorded by the apostles. Furthermore, the Church taught people the true doctrine about Christ and his supernatural life. Through commemorating his divine rites and sharing his love, the Church made Christ indeed exist in the sacraments. Two millennia have passed since Christ lived on Earth, which makes it impossible for people to know anything about him by themselves; hence, the Churchs role cannot be overestimated.
Whereas people are not holy, the Church is, holiness being one of its distinctive marks. The Churchs moral principles, sacraments, and doctrine are holy and pure since they come from Christ. However, her people, including clergymen and congregation, are not pure in several dimensions. Firstly, the Churchs human members are not pure in their perception of the doctrines. Secondly, they are not holy in their living according to the Churchs moral principles. Thirdly, people are not holy in their participation in the Churchs rites. In fact, people cannot be holy since the Church was established by Christ not as an exhibition of saints but as a place for treating sinners. Christ is perfectly holy, but his followers are not since they engage in sinful actions and need to atone for their sins. All Church members, both laymen and ministers, should realize that the Church is holy, but they are sinful.
The major difference between the Catholic and Protestant understanding of the forgiveness of sins is their expectations of what people should do to be forgiven. Both religions consider faith an important prerequisite for gaining salvation. However, Protestants believe that people can be saved by faith alone, while Catholics additionally recognize the role of good deeds. The Bible maintains faiths importance for salvation, but in a combination with good works. At the same time, the Church emphasizes that good deeds alone cannot bring one closer to heaven. Without faith the symbol of receiving Christs Blood one cannot be saved. Still, good deeds, which stand for the works of love, are rather significant in Christianity. Not only love as a feeling is crucial but also such acts of love as charity are necessary. Protestants believe that forgiveness is external, whereas Catholics assume that forgiveness has the power to change a persons soul.
The meaning of Christs resurrection is much more significant than merely coming back from death. Whereas the soul was always immortal, resurrection introduced a new reality: a new kind of body that was immortal as well as the soul. The souls immortality is taught in many religions, hence not being unique to Christianity. However, the bodys resurrection, prophesied by the Jews, was described only in Christianity. Immortality is much less significant and hopeful than resurrection with Christ. In fact, immortality of the body is not always a positive thing. For instance, people committing suicide do not want immortality, their major desire being to die. Meanwhile, if all people were granted bodily immortality, some of them would suffer from not being able to die. Therefore, the resurrection of the body is much more complicated than merely coming back from the dead. Resurrection is different from immortality and is much more meaningful.
For centuries, the Catholic church has remained a leader in merciful acts toward alleviating the suffering of humankind. Their belief is anchored in the biblical teachings, which command that they should add an action for their faith to be evident. As Christians celebrate their new life in Jesus after baptism, they must continually be charitable towards others who lack basic needs (Kreeft, 2011). St. Francis of Assisi lived as an arrogant child until God visited him through illness and a vision at night. Upon his conversion, St. Francis lived a life of giving his services, belongings, and time to help human beings that were suffering. Although St. Francis was an undisciplined child and young adult, after receiving salvation, he exemplified Christian humanism by despising his material possession, enduring persecution from his father, building the church, and giving service and commodities to the less fortunate.
St. Francis Life and Beliefs
St. Francis believed that Christians could follow a humanistic life when they internalize the mercy of Jesus and make him the central figure in their Christian life. Francis sold all his possessions and threw the money outside the window because he felt such wealth was like dust. His uttermost desire was to grow in faith by gaining wisdom more valuable than gold and understanding that a treasure (Parker, 2012). Notably, by the time he was throwing away money, he was only a new convert, and giving was not at the top of his priority list. St. Francis desired to live a Chris-like life, which is why he succeeded in his humanism endeavors.
Despite persecution by his close family members, St. Francis never kept a grudge or hatred in his heart. Francis father searched for his son following the conversion, and after discovering his whereabouts, he gathered friends and neighbors to find him for an ill purpose (Celano, 2000). However, St. Francis was well prepared and hid in a pit. He was crying and praying that the Lord would be merciful to his father, and after one month of the secret life, he found an abundance of joy. The harsh conditions in the pit had wasted his body such that people reproached him. However, he turned a deaf year to all the curses and desired that he should serve.
The humility and determinism of St. Francis helped him grow in the Knowledge of God and service to humanity. When his father continued with his violence, Francis decided to give back everything by stripping himself naked and going to the bishop of Assisi (Celano, 2000). The man of God saw the passion of God in St. Francis, took him in, and started to mentor him. Francis ensured that he complied with all the teachings before offering his complete service. Thus, the ultimate humanism is anchored in Christ and not human efforts.
As an appreciation for Gods hand in giving him freedom from his carnal father, he built a house of God. Specifically, St. Francis decided to repair the existing church and restore it to its initial glory, just like Nehemiah did the broken walls of Jerusalem. The strongest and most pressures stone of that place of worship was St. Claire because she had lived a sacrificial life that Francis adored (Celano, 2000). As observed throughout his ministry, St. Francis understood that the only way to serve man was by doing the work of God. He knew that no person could lay any other foundation that is an icon pillar aside from Jesus.
St. Francis followed the Catholic doctrine of Gods providence and the role of man in Gods creation. The belief is that man is the lowest among the Spiritual beings but the highest among the animals (Kreeft, 2011). People should show direction, depict humanism, and not act cruelly. St. Francis tried to live up to this doctrine by following simple routines like praying before eating, wishing others well, serving, and helping all people. He was selfless in all his endeavors and would give his last coin to alleviate the suffering of others. Moreover, Francis tried to live a holy life because he knew that venial and mortal sin would cause the soul to deteriorate and eventually die.
Conclusion
In summary, the life of St. Francis after conversion exemplifies Christian humanism in his doctrine and action. He did not hold the wealth and possessions he had dear; rather, he decided to sell all and throw away the money. He even returned everything, including his clothes, to his carnal father. Despite gross persecution and inhuman treatment St. Francis cried and pleaded with God to save those who were mean toward him. He believed in and pursued the centrality of Christ in serving humanity. When he was mature in wisdom and understanding, he rebuilt the church, gave service to people, and sacrificially met their needs.
References
Celano, T. (2000). Thomas of Celanos first life of St Francis of Assisi. Society for Promoting Christian.
Kreeft, P. (2011). Catholic Christianity: A complete catechism of Catholic beliefs based on the catechism of the Catholic Church. Ignatius Press.
Parker, K. L. (2012). Your grown-up faith: Blending the three elements of belief.
Islam is one of the largest religions worldwide, an Abrahamic, monotheistic religion with a vast following, accounting for up to 25% of the global population. The belief holds that God is unique, all-powerful (omnipotent), and merciful, guiding humanity via natural signs, revealed scriptures, and prophets. One of the main pillars of faith in Islam is the Shahada, commonly referred to as testimony or witness. The Shahada is the profession of faith for all Muslims, which every new convert must recite with conviction. The witness asserts that there is only one God (Allah) and that Muhammad is one of Gods messengers (prophets). The phrase from the profession of faith appears on various objects and architectures in Islam. The testimony is the call to prayer recited by the muezzin when he urges adherents to worship at different times of the day. According to the worldview espoused in the Shahada, it is an unforgivable and awful sin to give God partners (associates) and continually reminds Muslims of Islams absolute monotheism.
Moreover, Islam views God (Allah) as deliberately distant from humankind. Thus, because of Gods transcendence, humanity remains presently separated from God and not mans sinful, corrupted, and fallen nature. The view of God is that he is wholly other and that no man can comprehend him. Hence, Allah does not reveal himself to humankind due to his superiority. Consequently, according to Islam, humanitys current condition is not unusual. Therefore, human beings are pure and good, yet forgetful and weak, such that Adam and Eve forgot Gods command in the Garden of Eden not to eat the forbidden fruit. According to the worldview, human beings have the innate (in-built) capacity to abstain from sin due to their natural goodness and purity but need guidance to achieve nobility. Muslims assert that such advice exists in the very law of God contained in the Quran and espoused in other Muslim traditions. The prophet Muhammad founded the first Muslim community in 722 AD to bring about the new social order among human beings that hinged on the contents of the Quran. For the Muslim, the implication is that the challenge is in Gods transcendence and not humanitys sinful/ fallen nature.
Christianity holds that there are three separate/ distinct divine Beings in the God-head (trinity): God the Father, God the Son, and God the Holy Spirit. Such was evident in the Great Commission when Christ commissioned His disciples to go throughout the world and baptize men in the name of the Father, the Son, and the Holy Spirit. Nevertheless, the Old Testament record states that there is only one God. The claim of one God reconciles with Christians view that the three Heavenly dignitaries are one in their character, in their thoughts, and mission (goals). There is no variance amongst them, and no strife exists in their way of working so that there is only one God, even in Christianity. Hence, Christ is God and not merely a prophet. He is the One to who Abraham (from whom Islam descends) offered sacrifice, and He is the One that the Old Testament prophets (some included in the Quran) pointed to as the perfect sacrifice that would atone for the worlds sin. Jesus can only accomplish this if He is the head of the race, the head of Adam, and the Father of creation in Eden. He is the Son who executes the Fathers will in all things.
Christianity reveals that God is also loving and that He ever longs for a closer companionship with humankind, primarily via the agent of the Holy Spirit who is to dwell in all willing men. Such is in contrast with Islams view that God opts to seclude Himself from the human race due to His otherness, which would make the creation of man meaningless. The prophet Isaiah in the Old Testament reckons that the sins of men separate between humanity and God and causes God to hide his face from humankind (Isaiah 59:2), not Gods transcendence. As Christianity asserts, human beings lack moral power over sin and are slaves to iniquity. Only the merits of Christ and faith in the divine Lamb can make man right with God and equip him to do good works. Only God can transform men into submissive beings and not mere earthly guidance. The hallmark of true Christianity is that the righteous shall live by faith in Christ. God walked closely with Adam and Eve in the Garden of Eden until the point of disobedience. From that point, God put in place plans of salvation to ensure that humanity once again reunites with and walks closely with God for all eternity. Gods transcendence does not cause Him to want to stay away from His very creation.
Bibliography
Bavinck, Herman, and Nathaniel Gray Sutanto. Christian Worldview. Crossway, 2019.
Tamam, Abas Mansur. Essay. In Islamic Worldview: Paradigma Intelektual Islam. Spirit Media Press, 2017.
Preparing an argument for orthodox Christianity against a cult
The name of the cult
Orthodox Christianity greatly differs from most American Christian cults, particularly in their practices and faith. One of the key American cults that I will be addressing is Mormonism, which agrees with Christianity concepts but also supports the revelations generated by Joseph Smith, the founding figure of the cult (Mason, 2017). Orthodox Christianity believes in the Trinity, while Mormonism does not trust in the Trinity, creating room for improper ethics.
The argument to use it in the conversation
Orthodox Christianity believes in God, thus embracing the trinity which guides their beliefs and practices. Consequently, orthodox Christianity holds that there is only one God because God and his son Jesus are two individuals in one God. Jesus and his Father normally share an identical divine substance. Conversely, Mormons do not believe in the trinity; hence God the Father, the Son, and Holy Ghost create the existence of three dissimilar Gods. The failure of Mormonism to believe in the Trinity generates room for improper ethics by ignoring biblical teachings that aid people to remain faithful and make moral decisions.
Possible objections to the argument
One of the key possible objections that may arise from the argument is that Mormonism is guided by Christianity concepts; hence, cult believers maintain proper ethics. The second objection that may arise from the argument is that the Bible demonstrates the existence of three Gods; thus, it is not only Mormonism that can detect the absence of the trinity.
Sharing the argument for orthodox Christianity against a cult
The time and place of the conversation
To discuss my argument against Mormonism, I met my colleague in a nearby coffee shop to engage in a candid conversation. The conversation occurred on one fine Saturday evening in the towns best coffee shop. The dialogue went on well, and we thoroughly debated the argument.
The setting of the conversation
The setting, which was the nearby coffee shop, was well organized to avoid disruptions. Consequently, we chose a private room to engage in our conversation to make each party comfortable with their submissions. The private room prevented the public from causing distractions which made it hard to achieve the anticipated objectives.
The conversation partner
Based on the conversation, my partner was an unbeliever because he seemed not to support Christianitys true teachings and concepts. The conversation partner had a great knowledge level regarding the Mormonism cult by comprehending their beliefs and practices. Additionally, the partner maintained an antagonistic attitude towards orthodox Christianity, particularly on trinity and ethics.
The description of the conversation and reaction to the argument
How the conversation went
The conversation went on well despite the antagonistic attitude of my partner, thus allowing me to comprehend the differences between Orthodox Christianity and Mormonism. I explained to the partner why believing in different Gods goes against biblical teachings, yielding unethical and demonic practices. However, my conversation partner denied that the Mormonism cult creates room for the emergence of unsuitable ethics and that the absence of the trinity can well be detected within biblical teachings. The partner disclosed that people who believe in Mormonism maintain good behaviors despite trusting in different Gods and thus make moral decisions based on Christianity teachings. The conversation partner further demonstrated the lack of the trinity by showing that Jesus had his father, Joseph. Consequently, the partner maintained his stand despite revealing the real teachings of Christianity.
The reaction of the conversation partner to the argument
The reaction of the conversation partner changed after the presentation of the argument. The partner was friendly before the conversation because we could greet each other well and enjoyed our coffee until I presented my argument. However, soon after presenting the argument, the partner became hostile due to peoples negative beliefs about Mormonism.
The areas of improvement
Following the antagonistic attitude of the conversation partner, I would have focused on changing my argument to discuss how Mormonism and Orthodox Christianity are similar. This would have shown some respect for my partners religious beliefs instead of demonstrating contempt for his religious stand (Ahdar, 2018). People are free to engage in any religious denomination without being subjected to criticism.
Feelings after the presentation about the strength of the argument
As a believer in orthodox Christianity, the arguments strength revolves around revealing the existence of one God. This helps people demonstrate good behaviors by avoiding worshipping other gods, which goes against Christianity teachings (Mason, 2017). From a critical perspective, Mormonism has an erroneous interpretation of the Bible and should thus begin in believing in one God because Jesus and his Father share similar divine substance.
References
Ahdar, R. (2018). Research handbook on law and religion. Edward Elgar Publishing.
Mason, P. Q. (2017). What is Mormonism?: A students introduction. Taylor & Francis.