Mathematics, physics, and engineering are the key foundational sciences. However, unlike religion, science is the intellectual and practical systemic study describing the structure and natural world based on facts. Contrastingly, Christianity stems from the belief in God, the universes creation, and lifes existence. However, the complementary view of both subjects indicates partial similarity and engages mathematicians in Christianity and vice versa. From a Christian perspective, order is a key concept in mathematics that reveals how Gods order in a creation inspired man to create with an order. Although the philosophical foundations of Christianity and mathematics are mutually incompatible, Christianity influences mathematics.
First, inventors of mathematics identified beauty in numbers and organized them in order to develop mathematics. Christianity displays God to have qualities of order due to the fashion and timeline of creation. God identified the beauty of the universe and made creations through an order. Similarly, mathematics was invented through observation and by categorizing numbers. Mathematical concepts originated from God by numbering the days of creation. The mathematical concepts discovered, such as the geometrical theorem, are never proven incorrect since facts in mathematics are based on inherent belief (Dockery 394). Both theology and mathematics aspire to a sort of grace and apply order to make creations
Moreover proven mathematics becomes useful from its initial discovery and maintains internal consistency. Indifferent from mathematics, in Christianity, Gods creation has remained consistently useful since creation. Since all universal things were created through God, and God, mathematics was created by God and given to us for a specific purpose. Both science and religion have to be integrated for a complete understanding of reality and the universe.
Christianity has historically provided the necessary foundation for the birth of modern science. Science did not develop as a result of naturalistic presuppositions, but because of the lawful order in nature, humans were created with Gods resemblance, so they needed to investigate. Furthermore, the trinity concept used to explain the relationship between God the Father, the Son, and the Holy Spirit is similar to some mathematical relationships such as the Pythagoras theory. The scientific explanation that the earth is a circle demonstrates Gods sovereignty. The cause of the plenary motion of the earth can be mathematically explained due to its shape (Dockery 383). Christianity supports science in the modern day through scholarship charities to science students. Also churches establish schools and universities that support the development of modern science and scientific research. Therefore, Gods freedom in theology allows the development of science.
Galileo Galileis explanation of the relationship between theology and science intrigued me. Galileo argued that truth could be sought through both science and religion. The conflict between the two is due to misinterpretation in one area or another (Dockery 386). As highlighted by Galileo, some scientific facts and interpretations are drawn from the bible. For instance, the gravitation model in science can be associated with Job 26:7, which quotes, He stretcheth out the north over empty space, and hangeth the earth upon nothing (The Holy Bible n.p). Since some scientific concepts can be denoted from the Holy Scripture while others conflict, I support Galileos insights that the conflicts between science and Christianity occur due to misinterpretation. However, towards the end of the chapter, mutual criticism and long-held ideas between the Christians and scientists is identified to challenge integration of both theological and scientific truths. Christians and scientists assume their respective doctrines are obvious and hence unlikely to support opposing doctrines (Dockery 400). Divisive interpretations between Christianity and science challenge the interconnectivity of both fields.
After reading the article, I do not think it had much of an impact on my perception of Evangelism. In addition, chapter 22 presents a more familiar manifestation of the preaching of the word of God. I am of the opinion that in society, it is customary to consider the virus as something terrible, so this comparison does not seem sufficient to me. However, many of the provisions from the article regarding evangelization and its perception through the human soul, that is, the cultivation of love, are very close to me. I like the idea that I can set an example from my own experience so that people can see and be inspired by Evangelism. Like God and Jesus, his followers must be sincere and genuine.
God never required superhuman qualities to be effective in ministry: He only needs faithful and devoted hearts. Evangelism should be the natural (organic) expression of every believer (Earley & Wheeler 2010). I agree with the following statements that the Gospel should naturally multiply regarding the comparison with the virus. Daily Evangelism is viral in nature: it is contagious yet organic and does not require additional intervention. Evangelism is something involuntary, like breathing, so there is no need to remind about it to participate constantly. The main Bible statement for Evangelism is For I am not ashamed of the gospel of Christ, for it is the power of God for salvation to everyone who believes (Romans 1:16). In my subsequent Evangelism, I would like to combine experiential demonstration with the assurance of the Gospel.
I believe there is a connection between incarnational and informational approaches to Evangelism. Imitation of how Jesus entered into the characteristics and experience of another, an imitation justified precisely by the fact that Jesus is the uniquely incarnated Christ, seems to be impossible without further telling about Christ. The believer cannot hold onto the good news of Jesus saving work. At the same time, as we share the Gospel, we must constantly be aware that we are dealing with non-Christians who are unique individuals. We must take into account each persons specific situation of loss and determine the way in which we will talk to him about God.
As we lead people to Christ, we must stay with them to help them establish their faith. Then they, too, can be bearers of the good news, and the gospel message will be multiplied by their constant witness. Eventually, the Disciples changed when they saw the resurrected Christ, and the disciples changed radically. Just as God personally brought the Good News to humankind, we must incarnate Christ in the lost (Earley 2010). It means penetrating the lives of misguided non-Christians with the goal of not only verbally presenting the Gospel but also living it before them. It is the main value of Evangelism and its affirmation, which in this case does not become empty words. While proclamation evangelism may reach some people, the people it reaches are usually already prepared. It happens when they have already heard the fundamental truths of Christianity several times, and God has worked on their hearts. It takes time for them to process the information and see the confirmation of the message, as seen in real life. People need to see Jesus in us before they believe what we have to say about Him.
Reply to James
Good afternoon, James!
I find your post excellent in accepting personal mistakes and getting on the path of righteous Evangelism. However, unfortunately, I do not quite understand your position regarding incarnational and informational approaches to Evangelism directly in your life. Youre talking about the visual phase of your evangelistic project; does this mean that you rely only on incarnational Evangelism. Although you say that there is an inextricable link between incarnational and informational Evangelism, it does not seem evident to me that there is an influence of readings on your perception of Evangelism.
In your post, you mention that you will lead small groups dedicated to biblical theology, which, of course, refers to the informational way of spreading Evangelism. However, it seems that people in such groups already have some idea of faith. As Earley says in his essay A Lifestyle, it is suitable for their future choices. It means that they were primarily influenced by incarnational Evangelism. As you rightly point out, a balance of incarnational and informational Evangelism is more appropriate in your workplace.
However, I see that you and I agree on the balance of ways to spread Evangelism. I also believe that an excellent example from personal experience, backed up by meaningful conversation, can have the most impact on a lost soul. By saying that the Bible is the perfect word and living the life that embodies the person of Christ that we find in the Bible, we are presenting to others a balanced representation of the love of God. On the other hand, if we speak about the truth of the Bible but live a life inconsistent with these truths, the incarnational message will overshadow the informational one. That is why each approach is of little value without the other.
Reply to Jacob
Hello Jacob!
After reading your post, I was inspired by our positions regarding incarnational and informational approaches in the life of an evangelist. The articles we read this week help us understand this even better, as they demonstrate both methods. The quotation you quoted from Tim 2:15 perfectly confirms that it is necessary for a theologian to be a worthy worker who correctly teaches the word of God. I am glad you brought this up as evidence for your position because I think its a solid argument. This quotation can also be used as an example for lost sinners to show where the truth lies.
I mentioned in my post that all people are individual, so the approaches to talking with them should be different. You also have it when you emphasize that the use of each of the campaigns, incarnational or informational, is very situational. You have provided excellent examples from your personal life, beyond those in the bible, of how you develop and try to embody the informational approach of Evangelism, apart from the incarnational process. You are a great demonstration of what Tim was talking about, a worthy worker spreading the truth. However, I think it should always be remembered that too many empty words with insufficient effect on the Christian life may seem less sincere. Therefore, a balance should be maintained, which depends on the situation and the needs of the interlocutor. This balance should be the guide for our daily life, and following the example of Christ should be our earthly goal.
References
Earley, Dave, and David Wheeler. Following the Example of Jesus. Essay. In Everyday Evangelism: Sharing the Christian Faith, 10833. Nashville, TN: B&H Publishing Group, 2010.
Earley, Dave. A Lifestyle. Essay. In Everyday Evangelism: Sharing the Christian Faith, 17783. Nashville, TN: B&H Publishing Group, 2010.
To be a Christian in Science requires unusual techniques, connecting Science heavily with other areas of expertise despite these fields of knowledge being more and more disassociated from one another over time since the birth of the modern period. To be a Christian, one must see truth as a cohesive whole. A Christian should be prepared for the potential that the paradigms that govern Science within their field may be founded on presuppositions at odds with a Christian conception of reality (Dockery). That is why Christians should practice Science and think critically about it.
David Dockerys former work in the science sector is a significant source of his support. He has seen many benefits that have come about as a result of the move, starting with his time as a faculty member at Southern Illinois University Edwardsville and moving on to become the biology department chair at Union University. As a result, he is sharing his thoughts on the meanings of science and Christianity. Natural philosophy eventually gave way to modern Science, and David attempts to dispel misconceptions about the differences between Science and Christianity by citing a few well-known Christian scientists, such as Francis Bacon, who in some manner gave the scientific revolution its current meaning (Dockery). Although some Christians criticized non-Christians for the advancement of Science over and even against theology, Christians had a significant role in creating Science.
Although it is difficult to claim that Christianity has anything to do with the contributions Christians make to Science, it sometimes serves as inspiration. It affects the interaction between a scientists daily activities and the rules and regulations governing science. At several Christian universities, efforts are being made to conduct interdisciplinary conversations stemming from this holistic knowledge perspective. If these efforts are successful, knowledge will be viewed as a single, cohesive whole. Universities are recommended to teach students who want to become scientists how to think critically about the nature of Science and how well-suited the various scientific paradigms are to a Christian understanding of reality.
It would be cautious for Christians to think Christianly while approaching any science field. Faith in God while making these approaches need to be the center where Christians hold firm. Some people believe that Science is the solution to all issues, i.e., that Science can cure all human illnesses if we use the methodological approach to solving problems, as a result of the fast breakthroughs in Science and technology over the past several centuries. Some people think that those who practice a faith do not require Science (Dockery). The Bible is the only book one needs to read to learn about God. These two positions represent the extremes of each argument. The majority of people would likely fall somewhere between these two positions.
According to my academic career, I can proudly say that I have noted the principles revolving around Christian thinking. While approaching my scientific research, for instance, starting with a word of prayer and asking God to guide me, I tend to see things from a different perspective. I believe and have faith that I usually view it all from Gods perspective, and I feel blessed to have Gods sufficient Grace to view things from that particular angel. All one has to do is view things differently, and God will do the rest, with truth and honesty being ones drive.
Work Cited
Dockery, David S. Faith and Learning. A Handbook for Christian Higher Education, 2012, pp. 345357.
Some many publications and theories try to explain who Jesus really was and his mission on the Earth. The historical Jesus is presented differently from the contemporary person of Jesus portrayed in the New Testament. The person of Jesus represented in the New Testament represents mostly his message and his teachings as brought out by His disciples (Thomas, 114). This is contrary to what or who Jesus is portrayed as the historical Jesus.
In understanding who the historical Jesus was, we deviate from his mission and teachings that largely covered three years. Portraying Jesus, in this sense, requires that we go back in time studying ancient evidence regarding his early life. The historical Jesus refers in an actual sense as the person Jesus was during his lifetime and not the Jesus of Christian doctrines (Donald, 223). It is the historical figure of Jesus before the onset of Christianity. The historical figure of Jesus and the theological figure of Jesus differ in their representation.
A short preview of the historical Jesus would be, born in the final years of king Herolds reign at around 3 or 4 BCE, in a small village in Nazareth, Jesus was from a Jewish background. This was around the first century, according to many documents with the history of Jesus.
Jesus was referred to as a teacher in the literal sense of the word. He did not preach as such but presented his teachings in a rather simple and straight forward manner, sometimes using parables. His was a simple message according to the Christian doctrines, the message of salvation and everlasting life to all humankind (Donald, 225). This, he said, could be achieved by human beings riding themselves off any evil in their hearts and living a just and holy life. His was a message of hope and redemption to a greater life and not the political redemption that many Jews expected.
Among the earliest proponents of Christianity included John and Peter, both of who were disciples of Jesus. The early Christians, who were all Jews, regarded the Torah or the Old Testament as the Holy Scripture before the New Testament was introduced. This is where Pauls significance comes into perspective for the early Christians. Paul, formally known as Saul, was considered a gentile and persecuted the Christian Jews of that time.
Paul got converted on his way to Damascus in his mission to persecute the Christian Jews of that time. After his conversion, he became one of the most aggressive emissaries of Christianity, traveling widely around the world in his mission. He wrote 13 of the 27 books of the New Testament and had a significant conviction to the gentiles and the Jews alike since he had a strong and unmovable confession towards a faith he was initially not part of.
Works Cited
Donald S, G. Classic of Western Thought Series. California: Wadsworth publishers, 1988: 201-406.
Thomas, H, G. A Brief History of the Western World. California: Wadsworth Publishers, 2004. 140-407.
The Early Church Period of the history of Christianity lasted for more than three hundred years between the birth of Jesus Christ and the First Council of Nicaea. A part of this period was the Apostolic Age when the disciples of Jesus Christ and people who personally knew them lived; so-called Apostolic Fathers were influential Christian writers who had known one or more apostles. One of them was St. Clement of Rome who is now regarded as the third Pope (if Saint Peter is not counted as the first Pope). His address to the Christians of CorinthThe First Epistle of Clementis one of the earliest known Christian texts not included in the Bible: it was written between 80 and 140 CE. Throughout the English translation of the late 19th century, the words wise and wisdom are used 15 times; two quotes are particularly notable. Clement writes, And so we&are not justified through ourselves or our wisdom or understanding&but through faith, whereby the Almighty God justified all men that have been from the beginning ( First Clement, n.d., para. 32:4). In a different part, the author writes, Let the wise display his wisdom, not in words, but good works ( First Clement, n.d., para. 38:2). In the first quote, Clement suggests that people can only be glorified and magnified ( First Clement, n.d., para. 32:3) through Gods will despite their deeds, feelings, or wisdom. In the second quote, however, the Apostolic Father claims that people should still do good things and work hard, and wisdom is displayed in these actions.
Another Apostolic Father was St. Ignatius of Antioch who was a disciple of St. John and authored several letters to the people of different cities. In one of them, the letter to the Smyrnaeans, the author writes at the very beginning, I glorify God, even Jesus Christ, who has given you such wisdom; further, it is explained that the wisdom is observed in an immovable faith ( The Epistle of Ignatius, 1885, para. 2) that people demonstrate. In this regard, a difference can be seen between St. Clements and St. Ignatius understandings of wisdom; the former differentiates between wisdom and faith and between wise words and wise actions; the latter suggests that having faith and acting according to it is what should be called wisdom.
There is a notable difference between both these understandings and the most frequently used word for wisdom in the New Testament: Sophia. In the Bible, it is said that people who listened to Jesus Christ were amazed at his wisdom (Mark 6:2); in this and other examples, it is evident that wisdom is seen as something that appeals to a listener and inspires him or her. The Early Church Period, on the other hand, seems to suggest that wisdom should be rather manifested in what one does rather than says. An important similarity can be observed, too: in both the New Testament and the Early Church writings, wisdom is closely connected to faith. Another word for wisdom in the New Testament Epignosis is the transformed knowledge of God and His intentions. Therefore, in both periods, a wise person is one who knows God and is faithful.
Age of the Imperial Church
The Age of Imperial Church began in the 4th century CE when the Emperor of Rome made Christianity the state church of the Roman Empire. Before that, tolerance for Christianity had been established, but the Edict of Thessalonica of 380 CE placed the religion above all other religions; Christians were not only freed of persecution but also occupied the dominant position in the Empire, and the church became intertwined with the state. During this period, one of the most influential Christian writers of all times, St. Augustine, lived and wrote his famous works, including Confessions. At the beginning of Chapter XI of Book VI, St. Augustine (1999) writes, And I, viewing and reviewing things, most wondered at the length of time from that my nineteenth year, wherein I had begun to kindle with the desire of wisdom, settling when I had found her, to abandon all the empty hopes and lying frenzies of vain desires (p. 76). The author repeatedly refers to the wisdom of God throughout his book, and from this quote, it is evident that St. Augustine understood wisdom as the ability to control desires and know real things from empty hopes.
Among other famous authors of the period, there was St. John Chrysostom, whose epithet means golden-mouthed and comes from his known eloquence. Considered one of the Early Church Fathers, St. John Chrysostom authored many homilies. In Homily II on the Epistles of Paul to the Corinthians, the author discussed the way people were waiting for the revelation (the apocalypse), and Jesus Christ told them that the day was at the doors so they should not be worried. St. John Chrysostom writes, And consider his wisdom; how withdrawing them from human considerations he terrifies them by the mention of the fearful judgment-seat and thus implying that not only the beginnings must be good, but the end also ( Homily II, n.d., para. 6). Similar to New Testament texts, the author refers to the wisdom of Jesus Christ, and the idea is that people tend to be worried about wrong things, e.g. earthly things instead of things related to their immortal souls. An example in the New Testament is the story of Martha and Mary (Luke 10:42), in which Jesus Christ suggests that, if he is a guest in a house, listening to his words is much more important than taking care of the reception or serving food.
In the quotes above, St. Augustine and St. John Chrysostom referred to different kinds of wisdom, but an important aspect of both understandings is that wisdom, from the Imperial Church perspective, is the ability to tell the right thing from the wrong one, and the true thing from the false one. This concept does not contradict the concept from the previous period of Early Church, in which wisdom was associated with actions and true faith. Importantly, both for the Apostolic Fathers and for the Great Fathers (this term is used sometimes to refer to some especially influential Christian writers, including St. Augustine and St. John Chrysostom), achieving wisdom was associated with spiritual transformation or revelation from God.
Christian Middle Ages
According to a general definition, the Middle Ages were a period in the history of Europe that started with the fall of the Roman Empire in the late 5th century CE and lasted until the Age of Discovery in the late 15th century, i.e. about one thousand years overall. During this time, Christianity was the dominant religion in Europe, and the most important events were the Great Schism in 1054 (when Christianity was divided into the Catholic Church and the Orthodox Church), the spread of the Inquisition (the churchs punitive organ), and the growing power of the church, manifested in the way some Popes were regarded as superior to kings and emperors. Many Christian scholars lived and worked during these thousand years, and one of the most influential was St. Thomas Aquinas. Not only a priest but also a theologian and philosopher, St. Thomas Aquinas wrote many works on human nature and the nature of things. Unlike earlier scholars, he did not only reflect on Christian ethics (i.e. what is right and what is wrong) but also meta-ethics (why something is right or wrong) and epistemology (how we know things). In his book On Prayer and the Contemplative Life, St. Thomas Aquinas (2007) writes that a man has habits of wisdom and knowledge which enable him to indulge in contemplation without difficulty (p. 211). The author suggests that human beings have the natural desire to know, and the knowledge of truth is a pleasure for them.
Another important medieval Christian scholar is St. Francis of Assisi, a friar, and preacher who founded several religious orders, had remarkable numbers of followers over centuries, and authored several prayers that are still popular today. In one of his works, Letter to All the Faithful (n.d.), St. Francis of Assisi wrote, They [who give themselves to vices and sins] have no spiritual wisdom, for they have not in them the Son of God who is the true wisdom of the Father (p. 105). In this context, the author refers to the absolute, divine wisdom, and suggests that the channel through which humans can reach it is the teaching of Jesus Christ.
A remarkable difference between St. Thomas Aquinas and St. Francis of Assisi is that the former explores human nature, while the latter condemns sins and calls upon people to follow Jesus Christ; it can be argued that the former is more of a scholar than a preacher, while the latter appears to be a preacher to a larger extent. St. Thomas Aquinas refers to habits of wisdom as the peoples ability and the inclination to learn. St. Francis of Assisi refers to wisdom as a representation of Gods intentions contained in what Jesus Christ said. Compared to previous periods, it can be said that, on the one hand, scholars went further to profoundly explore religious concepts, including wisdom, from a more critical, scholarly perspective, while preachers went further in equating wisdom with the Christian faith.
Reformation
The Reformation was the process of separation of some European countries from the Roman Catholic Church and the establishment of Protestantism. The process started with the publication of the Ninety-five Theses by Martin Luther in 1517, and there was a wave of religious wars in different European countries, as Catholics fought against Protestants. Martin Luther was a theologian and priest who initiated the opposition to the Pope. In the theses, wisdom is not mentioned; however, in a different book written by Luther (1999), The Large Catechism, it is said that to be a judge requires above all things a godly man, and not only a godly, but also a wise, modest, yea, a brave and bold man (para. 202). It is noteworthy that, unlike many authors discussed previously, Luther does differentiate between wisdom and what he refers to as godliness. Therefore, for the key figure in the Reformation and Protestantism, wisdom and devotion to the Christian faith are not the same things. Also, throughout the book, Luther refers to two different types of wisdom, divine, and human, and clearly distinguishes the former from the latter, as he suggests that the latter can never comprehend the former.
Another important figure in the history of the Reformation is John Calvin. His works in theology were largely influential and led to the creation of a separate branch of Protestantism known as Calvinism. At the beginning of his most notable work, the book called Institutes of the Christian Religion, Calvin writes, Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and ourselves (p. 37). This is the first phrase in the books body and the central idea of the entire work. Similar to Luther, Calvin does not think that wisdom and faith (or devotion to it) are the same; however, he connects the two notions and claims that being wise means knowing God (which is related to faith) but also knowing oneself. According to the author, the two goals can be achieved by studying the sacred writings and engaging in spiritual practices and self-reflection.
It is notable that, during the Reformation, Christian scholars were more philosophical than theological; in this sense, they were rather closer to Thomas Aquinas than to Francis of Assisi, as they pursued studying human nature and exploring religious concepts profoundly. It is also evident that unlike Francis of Assisi or Early Church authors, such as St. Ignatius of Antioch, Luther and Calvin did not define wisdom as something equal to faith. They still recognized the connection, but it is important that the concept of wisdom, according to the two authors, applies not only to the relationship with God but also to the way one thinks, behaves, and is aware of his or her motivations.
Age of Reason and Revival
The Age of Reason was the period of an intellectual movement in Europe that is known today as the Enlightenment, and the main idea of the movement was that reasoning (as opposed to mysticism) is the way for human beings to find the truth. It began with the publications of influential works on logic, such as Francis Bacons Novum Organum, and ended with the French Revolution at the end of the 18th century. In the context of Christianity, two major movements appeared during the Age of Reason: rational supernaturalism (which defended the concept of revelation and the possibility to explain it through reasoning) and deism (which denied revelation and promoted rational understandings of religious phenomena). For example, John Tillotson, a prominent English priest and the Archbishop of Canterbury (the leader of the Church of England) in the late 17th century, was a rational supernaturalist, and he speculated on the notion of wisdom in his sermon The Wisdom of Being Religious. In the sermon, Tillotson (n.d.) says, I shall endeavor distinctly to prove these two things. 1. That Religion is the best Knowledge. 2. That it is the truest wisdom (p. 7). The author argues that being religious is wise for oneself and wise for his or her interest and concernment; the main interest, according to the author, is happiness, and wisdom is the way to achieve various aspects of happiness, such as being free of the pain of the body and anxiety of spirit.
An example of a deist Christian scholar of the Age of Reason is John Toland. A famous philosopher of his time, he was a rather prolific writer. Apart from books and pamphlets, he also wrote many letters, and in one of them, a consolatory letter to an alderman of London, Toland (2010) wrote, The passions are such an essential part of our constitution, and so inseparably united to our understanding, that on this account they are commonly termed natural affections; nor is there any part of our fabric wherein the effects of divine wisdom are more visible and obvious (p. 318). Many authors mentioned above differentiated between human wisdom and divine wisdom; Toland is one of the scholars who believed that the divine wisdom is manifested in the way human beings are designed, and this is rather different from the early Christian vision.
The idea that humans are the crown of creation became widespread during the Renaissance times, although the concept itself originated in the Old Testament (Genesis 1:29). Early Christian scholars rather viewed human beings as sinners who should work hard on themselves throughout their lives to become closer to God. As seen from Tolands quote, there had been a shift toward humans as beautiful confirmations of the superior wisdom of God. Tillotsons vision, however, brings the Christian thought back to the medieval times and the Early Church Period when prominent scholars promoted the idea that wisdom and religion are essentially the same things.
Modern Period
The Modern Period can also be referred to as the Age of Progress because it is associated with the industrial revolution that happened in the late 18th and early 19th centuries. In terms of politics, Europe was largely affected by the French Revolution, the Napoleonic Wars were coming, and the United States had just declared independence. The world was changing rapidly, and many countries moved toward more democratic development, and one of the effects of the liberation was that more women gained access to education and intellectual spheres in which they had not been welcomed before. The world saw many brilliant women who were writers and scientists, and among them, there were Christian scholars, too. An example is Mary Baker Eddy, an American theologian, and writer who founded Christian Science, a religious movement that was one of the early attempts to combine scientific knowledge with Christianity. In her most famous book, the author addressed many aspects of the concept of wisdom, and two examples can be examined.
First, when speculating on suffering and diseases, Eddy (n.d.) suggests that they can be defeated with prayers, and states, You will learn at length that there is no cause for grief, and divine wisdom will then be understood (p. 386). In the same chapter, the author also reflects on two biblical quotes: The fear of the Lord is the beginning of wisdom, but the Scriptures also declare, through the exalted thought of John, that perfect Love casteth out fear (Eddy, n.d., p. 373). In the first quote, the founder of Christian Science refers to the divine wisdom and, unlike many other scholars before her, suggests that it can be comprehended by human beings. In the second quote, she revises the idea of wisdom found in the Old Testament and replaces its meaning of fear of God with the New Testament concept of love for God.
Another scholar of the period, Nathaniel William Taylor, contributed largely to the development of theology and founded a school of thought known as New Haven Theology; it is sometimes referred to as Taylorism. Taylor established the Theological Department at Yale University and authored many works on Christianity; particularly, on Protestantism. In one of his lectures, Taylor (1859) says, Instead, however, of relying wholly on on, or even partially on their [intelligent voluntary beings] own wisdom or judgment&they may rely partially or even wholly on the decision of superior wisdom and superior goodness (p. 11). Concerning the context of the saying, the author discusses the moral government of God, and he suggests that, instead of making decisions based on the considerations of his or her well-being, a person can rely on the superior will of God. The context shows that, unlike Eddy, Taylor believed that superior wisdom is unlikely to be understood by humans but can be followed by them.
Two different understandings of divine wisdom in the Age of Progress correspond to different visions in the previous periods. However, what is unique in a way is the suggestion that divine wisdom can be comprehended through certain spiritual practices. Also, what was new about the period is the attempt to reconcile religion with science. In the Age of Reason, scholars tried to explain religious concepts rationally, but those were strictly philosophical attempts, and until the Modern Age, no scholars tried to combine religion and scientific knowledge about nature and the way the human organism works.
Analysis
It is evident from the quotes above that the concept of wisdom in the writings of Christian scholars is complex and may refer to different things. In the Early Church Period, influential scholars identified wisdom with faith and thought that is wise for a person meant following the teachings of Jesus Christ. During later periods, this understanding was observed, too; particularly, during the Middle Ages, St. Francis of Assisi claimed that Jesus Christ was the embodiment of divine wisdom. However, during the Reformation, Christian scholarsand Martin Luther himselfdistinguished between godliness and wisdom. It suggests that, for some later writers, acting wisely and being devoted to God were not identical behaviors. Nonetheless, the vision of early Christians was preserved until recent periods of the history of Christianity.
Another theme observed in different periods is the differentiation between human wisdom and divine wisdom. There is the concept of revelation that was the subject of an extensive debate during the Age of Reason: while some scholars believed in the ability of people to cognize the world rationally and denied revelation (e.g. John Toland), other scholars suggested that true cognition could be achieved through revelations only (e.g. John Tillotson). Although the revelation was seen as the channel for gaining a better understanding of God, most scholars who wrote on this believed that the divine wisdom could not be comprehended fully. It was only in the Modern Period when Christian scholars who pursued reconciling religion with science suggested that divine wisdom will then [after learning that there is no cause for grief] be understood (Eddy, n.d., p. 386), meaning that this wisdom is not incomprehensible.
Many Christian scholars regarded the concept of wisdom outside of the context of faith and in connection with natural features and inclinations of human beings. For example, St. Thomas Aquinas discussed the notion of the habit of wisdom that is manifested in the aspiration for knowledge. During the Reformation, John Calvin studied the notion of wisdom and suggested that it consisted of two things: knowledge of God and knowledge of self, and he dedicated many pages of his book to the attempt to understand what true wisdom is.
The previous exploration of the concept of wisdom in the Bible revealed certain differences not only between the use of the concept in the Old Testament and the New Testament but even among different words used in both Testaments and translated as wisdom. Within two millennia of the history of Christianity, all those meanings were explored and reflected in scholars writings, but some meanings turned out more popular and were more widely accepted by theologians. For example, the idea of wisdom as skillfulness is almost fully absent in Christian scholars works; at the same time, the idea of wisdom as devotion to Christian principles in ones everyday behaviors was shared by many scholars. Finally, writers in almost all of the periods of the Christian history agree that wisdom is something manifested in ones actions, while in the New Testament, wisdom can be manifested in words that demonstrate a profound understanding of what things are and how they work.
Toland, J. (2010). The miscellaneous works of Mr. John Toland, now first published from his original manuscripts &: To the whole is prefixed a copious account of Mr. Tolands life and writings (Vol. 2). Charleston, SC: Nabu Press.
I visited to see one non-Christian family in our community and spoke with one of them about religion. The interviewee struck me with his charm and confidence during the interview. He was welcoming and willing to talk to me about his religious beliefs. The reality that Gods grace is ultimate for all humans, and all people seek it is. It was evident because the interviewer was a member of a non-Christian place of worship, yet many shared ideals were visible. This essay, therefore, recounts my visit, my thoughts on the interview, Gods work in society, and how the experience changed me.
Personal Experience
As a Christian, I agreed with the non-Christian familys attitude toward charity. From my discussions, the family member agreed that Christians and non-Christians should help the poor. It was recommended by a member of the family that the poor and refugees should not be abandoned to their fate in the camps. In response to this viewpoint, I urged them to widen their circle of compassion and give to the poor. The respondent said that one of the most challenging aspects of his duties was interacting with the suffering of migrants while staying courteous and open. Despite my Christian faith, the non-Christian family treated me with respect and kindness, and I never once felt threatened or unwelcome. I felt so comfortable, and this reminded me of the importance of living in a cohesive society regardless of ones religion.
Cognitive Levels
I understood everything that was around me in the non-Christian house family. I understood the paintings in the house and requested that I could bring a picture of Jesus in the house. The father of the house disagreed with the opinion and said they were okay. I had to retreat from the conversation and decided to respect their religious choices. In the conversation, I felt like an object of missionary transformation to the non-Christian family. They were welcoming and willing to share their beliefs regarding religion with me. I felt God had sent me to transform this non-Christian family as they expressed all virtues of being a good Christian. It reminded me that God cares for everyone as we are His creation.
Common Practices in the Religions
During the visits, I saw a common practice between Christian missionaries and non-Christian worship group members in our community. We were unanimous in our belief that was focusing on the needs of marginalized groups, including the impoverished and migrants, is crucial. We all agreed that for refugees to integrate into their new society, the local population must be empathetic enough to prioritize the needs of those who are different from themselves. These impacted me, and I felt that Christians and non-Christians might share many common practices, and thus, the non-Christians can be transformed.
Transformation of my Thinking in World Religion
Our conversation with the non-Christian family transformed my thinking regarding their faith. They are good people, and God has sent Christian missionaries to transform them so that they can see His light. The way they showed love for the refugees impressed me and indicated that God works in all His creations. God uses humans as instruments to convey His will and carry out his plans. As a fellow Christian, it was simple for me to relate to his rousing and impassioned speech since it reflected my beliefs.
I questioned the non-Christian family member about his thoughts on marriage. He believed marriage was the key to a man and a woman sharing a life full of joy and fulfillment. We both shared this view since it is taught in the Bible that a woman should leave her family and be with the guy she has chosen. He thought that polygamy was a good practice in marriage. We agreed that marriage should be about enjoyment, but Christianity does not support polygamy.
I am an Object of Proselytization
I felt like an agent of proselytization as the family member was impressed with my behavior. I explained to Him the importance of Christianity and how Jesus died for our sins. He informed me he was becoming religiously persuaded after researching my faith and discovering solutions to his concerns. This visit changed my perception of non-Christians; I would like to visit such families more often. I want to be an agent of change to leave a mark on this world by spreading Gods word. As Christians, we are called to love those of other faiths and to work to bring them to Christ.
The Implication of the Church in Engaging in the Mission
My churchs engagement in the mission implies transforming society to follow Gods teachings. We all acknowledged churches vital role in helping newcomer refugees adjust to their new homes. The non-Christian familys attitude struck me because it implied that religious groups play a crucial role in providing institutional social care at times when government institutions fail to do so. During our time together, I agreed with the non-Christian family that people of all faiths and backgrounds may utilize their gifts to uplift others and spread pleasure.
Conclusion
In conclusion, God sometimes uses human beings as a medium to convey His will and carry out his purposes. A good illustration of this is my discussion with a person who attends a religion other than Christianity. As a fellow Christian, it was simple for me to relate to his arousing and impassioned speech since it reflected my beliefs. The interview made me understand God has called Christians to be the agents of transformation.
Paul was a devoted servant of God. His teachings highlighted the many sufferings of Christians today. Pauls teaching is a guide for every Christian. Paul explained what persecution means and the virtue of perseverance. The letters he wrote to the Thessalonians, Galatians and the Philippians were proofs of his passion for Gods work. Paul admonished fellow believers on critical aspects of Christian living. It is difficult to follow the teachings of Christ. We know the benefits of dying in Christ. We will ascend into heaven and sit with Christ. The teachings of Paul are reflections of our daily living (Powell, 286).
We must work hard to earn a living. This is an instruction from Paul. He expressed displeasure towards lazy men. Paul is an example of a hardworking man. To the Galatians; Paul explained the works of faith. We overcome every obstacle by faith. Paul revealed the nature of the Holy Spirit and the importance of its divinity. The Holy Spirit has replaced the laws of the land and the beliefs of circumcision. We are empowered to work by faith through the Holy Spirit. The degree of rot cannot hinder Gods plan in our lives. Paul is an example of that fact. Paul was a persecutor of the Jews; he was transformed to a renowned servant of God. We can achieve anything we desire if we believe and work by faith. The letters of Paul to the Galatians, Thessalonians, and Philippians are relevant today. The challenges we encounter will not deter our fight to the finish line. Our path in God is assured.
Works Cited
Powell, Mark. Introducing the New Testament: A Historical, Literary and Theological Survey, Michigan: Baker Academic, 2009. Print.
Christian spirituality is a kind of belief that underlines the fact that the Holy Spirit is allowed to control and lead a believers life. This belief draws attention to one of the non-contemporary aspects of human reality. This reality is life with God and eternal future. One of the writers who pay lots of attention to the idea of Christian spirituality and its importance in our every day life was Clive Staples Lewis. C. S. Lewis was a well-known writer, literary critic, and Christian apologist. His best works were The Space Trilogy and The Chronicles of Narnia.
This writer preferred the world of Christianity writing, and did not want to limit his works with concrete genres and experimented a lot. (Edwards) The number of messages he want to present in his works is really considerable. One of the messages, which C. S. Lewis wanted to convey in The Chronicles of Narnia, was the idea of Christian spirituality and its impact on the life of every character.
Discussion
There were two leading figures in the English literature at the beginning of the 20th century: J. R. R. Tolkien and C. S. Lewis. They were very close friends, and such deep friendship had a significant impact on both writers. Tolkiens ideas about myths and imagination, which may be so close to reality, helped Lewis to find the real truth of Christianity. Being a desperate Roman Catholic, Tolkien truly believed in his Christianity faith.
Lewis was an atheist and always tried to find concrete material explanations to the sense of life, his destiny, and origins. With time, Tolkien convinced his friend about the truth of Christian spirituality, and those changes were reflected in lots of Lewiss works. The Chronicles of Narnia presents lots of allusions to Christian principles in the ways, which are comprehensible either to young or adult readers. Lewiss books may be interesting both to Christian and non-Christian people.
One of the first books about Narnia was The Lion, the Witch, and the Wardrobe. It was a kind of apologize of the author because of his lack of faith. It is a story about four kinds, who find a wonderful country, Narnia, on the other side of the wardrobe. It was the country, which was ruled by a fair king Aslan, a magic lion. However, the White Witch raised the rebellion and dethroned Aslan. Lots of magical creatures had to hide in order not to become another victim of a new queen. The whole country was waiting for their emancipators. They were those kinds, Peter, Susan, Edmund, and Lucy. The time to save Narnia and help Aslan to kill the witch has come, and children should be ready to fight.
This story is a brilliant example of allegory for Christianity. Maybe, not every reader can understand from the very beginning that all the characters of The Chronicles of Narnia have something in common with the biblical characters. Aslan represents Jesus Christ, the White Witch is considered to be Satan who tempted Judas (in the story this is Edmund). In order to save Edmund, Aslan sacrificed himself and resuscitated. It is necessary to admit the appearance of Father Christmas in the story, who inspired the major characters. It was an allegory to the Holy Spirit, who brought gifts to those people who believed in Christian spirituality. Such an idea is great indeed. Not every reader knows about Lewiss Christian faith and his late coming to believe. In this story, Lewis underlines that it is never too late to believe and be forgiven. People always have time to analyze their actions and find the necessary way to follow.
There will be always people who may help to realize where the truth is. For Lewis, it was Tolkien, and for Edmund, it was Aslan, his brother, and sisters. The main message that Lewis wanted to represent in his works is the fact that people have to believe in something. When a person has nothing to believe in, someone else can use him/her and make something evil. Quite often people are drawn to Christian spirituality due to their questions about life, God, and the search for meaning in life. (Perrin 7) This is what Lewis intended to write about. Writing such fantastic works about Narnia, its habitants, and the troubles they face is a good way to show that true spirituality consists in the pursuit of God, and not allowing our desire to become attached to anything or anyone else. (McGrath 90) It does not matter what form God prefers to choose this time, the major point is not to miss a chance and be saved.
Conclusion
Closely linked to Lewiss zest for ordinary nature was his attention to the details of life and experience. This remarkable power of observation, and sensitivity to tone and mood, added detail after detail of exuberant creation to his imaginative writings. (Duriez 73) This attention to the details should also help the reader find out the main idea that Lewis discussed in his works. The idea of good and evil, Jesus and Satan is present in many forms. It is crucially important to define it as soon as possible in order not to be tempted by the evil side and follow the right way in the life.
Works Cited
Duriez, Colin. A Field Guide to Narnia. InterVarsity Press, 2004.
Edwards, Bruce L. C. S. Lewis: Life, Works, and Legacy. Greenwood Publishing Group, 2007.
McGrath, Alister E. Christianity Spirituality: an Introduction. Wiley-Blackwell, 1999.
Perrin, David B. Studying Christian Spirituality. Routledge, 2007.
Christianity and Islam are among the oldest religions that have similarities and differences. Undoubtedly, they are similar and different in many aspects, including in literature. The sacred books, the structure of writing, the attitude to God, the prophets, and morals differ. Although both religions carry different knowledge, and each has its own belief in certain gods and prophets, these religions have some features that may be similar.
One of the characteristics found when comparing Islam and Christianity is the adoration of the holy book. For Christians, it is the Bible, and for Muslims, it is the Koran. The Bible is the result of the work of prophets and apostles working in contact with and inspired by the Holy Spirit. The Koran was not written by anyone; it has always existed and will exist forever. What people read is a visible holy book, which is the embodiment of an invisible, eternal text. In Islam, there is a dogma about the sanctity and uncreatedness of the Koran. The differences between the presented works also lie in the fact that Muslim texts are written anonymously, while Christian texts are excerpts from the Bible. Islamic texts are based on the belief in the power of God: The power of kings and other rulers in the Night is frightening (Thompson, n.d.). Nevertheless, the common feature is faith in the one God, observance of his commandments, and calls for constant prayer. Faith in God and continuous appeal to him are the basis of all religions.
In conclusion, the sacred texts of Christianity and Islam have their similarities and differences. There is a single irrefutable faith in God, the desire for people to pray and turn to God. The differences lie directly in the perception of these gods, who exactly they are, as well as in how information is presented to people. Each person chooses their faith and accepts it with all their behavior and beliefs.
Reference
Thompson, D. (n.d.). The world of the Arabian nights.
Although both Christianity and Islam share several ideas, nonetheless, the two religions also differ in several respects. They are both monotheist religions. They are both based on the teachings of leaders and the belief that they are also the teachings of God (Knitter 568). Christianity is the act of following Christ (Christ-like), and living like Christ did. On the other hand, Islam means total submission to God. Christianity began in early history as a sect among the Jews. It later spread to become a religion whose members were persecuted until Constantine came to power and allowed for toleration.
About the status of women, Christian liberals and conservatives differ greatly. For example in Christianity, women may become nuns, teachers, or even pastors, in some of the congregations. On the other hand, in Islam, cultural traditions tend to impact greatly on the status of women. In some countries, women are severely oppressed. In terms of belief, Christians affirm that Christ is the chosen Messiah sent by God to redeem us from our sin so that we can be on the right path with God (Knitter 568).
In Islam however, the Muslims believe that they are united by one God. The Holy Bible is the scripture of choice for the Christians and is made up of a collection of canonical books that includes both the Old as well as the New Testament. Muslims use the Hadith and the Quran.
During the ancient period, Islam believers had to fight wars as it expanded. In the medieval period, wars were fewer and it had more followers. There were great developments such as in medicine, trade, and law, among others. In the modern age, Islam is fighting to rid itself of the violent tag that it has been associated with. Christians were persecuted in the ancient period but enjoyed freedom in the medieval ages. Modern Christianity has become more tolerating and still commands the biggest followers (Knitter 568).
Works Cited
Knitter, Paul F. Islam and Christianity Sibling Rivalries and Sibling Possibilities. Cross Currents, 59.4 (2009): 554-570.