Category: Church

Should Religious Education be a compulsory subject in all schools, including public schools?

Religious education should not be a compulsory subject in public schools because this requirement can violate the rights of both students and policies. First of all, one should bear in mind that some of the learners may not have any religious beliefs. In other words, they are not a part of their worldview or value system. Therefore, it is not reasonable or ethical to impose any religious doctrines on them.

Certainly, some parents may decide that their children should be knowledgeable in various aspects of Christianity, Islam, Judaism, or any other religion. In this case, they can choose a school in which this subject can be a part of the curriculum. However, this choice should not be imposed on a person. Apart from that, this policy will contradict the principle which separates the church and the government (Tunnels, 66).

Certainly, students may need to learn about the history of various religions, their development, and their current status. To some degree, this knowledge can help them better understand Australian society, which is very diverse in terms of religion. Yet, this topic can be covered during other courses such as history or sociology, and there is no need to make it a separate part of the curriculum.

Finally, it is important to remember that imposing compulsory religious education on students, teachers, and school administrators can only make them more averse to religion. It is one of the main pitfalls that should be avoided. These are some of the main arguments that should be considered by educators, policy-makers, and religious leaders who shape the curriculum of public schools.

The Archbishop of Canterbury, Dr. Rowan Williams, has stated that Muslims in the United Kingdom should be able to choose to live under and be judged by the religious law of Islam (the Sharia) at least to some extent. Many jurists are aghast at the idea. What do you think?

At present, some policy-makers and religious leaders argue that Muslim people should have a right to live and be judged according to Islamic law, also known as Sharia. To a great extent, these attempts can be explained by the diversity of modern societies. In my view, one should be very careful when making such arguments because this ethical and legal doctrine adopted in the Muslim community can contain elements that are not compatible with liberal or democratic principles.

For instance, one can mention that it fails to protect the rights of the LGBT community or freedom of religion (Spiegel 122). Furthermore, in many cases, this legal system cannot protect the victims of domestic violence (Spiegel 122). These examples suggest that Islamic law can be only partially applicable to the United Kingdom or any other western state. Apart from that, one should bear in mind that people representing different religions and worldviews can enter into conflict. However, under such circumstances, there should be a single legal framework that can resolve possible their conflict or disagreement.

This argument is particularly applicable to various situations such as divorce, libel, tort, and many other cases. These cases should be taken into account by legislators who must decide when and how Islamic law can be introduced. They should make sure that the civic rights of people are not violated. Furthermore, these professionals should think about the implication of this decision for other citizens who may not have any religious beliefs. These are some of the precautions that should be taken.

Should Christmas and Easter, specifically Christian festivals, be public holidays in Australia?

Such religious festivals as Christmas and Easter have traditionally been public holidays in many countries, including Australia. In my view, this situation is quite acceptable, even for a person who may not practice Christianity. One should take into account that some of the holidays, especially, Christmas are a part of the cultural tradition that is practiced by people who have grown up in Australia. They are not necessarily related only to Christianity. It is one of the main details that should be considered. Nevertheless, one should take into account that there are more than twenty holidays that are celebrated by Christians. Each of them cannot become a public holiday. It is the main limitation that should not be overlooked.

This discussion suggests that modern public holidays are more connected to cultural rather than religious tradition. It is necessary to remember that Australias citizens may practice other religions. The number of such citizens has increased dramatically within the recent decade. Therefore, some people can say other religious festivals can also become public holidays. For example, one can mention Ramadan. However, such a policy can lead to a situation when many religious festivals can become public holidays. Such a situation may not be acceptable for public organizations and businesses. Therefore, it is possible to make exceptions only for Christmas and Easter.

Should candidates for public office be required to declare their religious allegiance, if any?

Candidates for public offices should not be required to identify their political allegiance. In my opinion, this part of a persons self-identity is not related to the professional skills of this individual. Moreover, a candidate can cope with his/her duties even without having religious beliefs. It is one of the main points that should be considered. Additionally, this requirement can imply that a person may not be suitable for some position only because he/she belongs to a certain religious tradition. It is one of the main pitfalls that should be considered. In my view, a candidate should disclose only the information about his/her education, work experience, and other information that can be relevant to his future activities.

It should be kept in mind that public officers can interact with people who may belong to various cultural, religious, or ethnic groups. Therefore, this professional should be impartial when interacting with others. This goal cannot be attained if candidates have to use their religious affiliation as a means of climbing the career ladder. This risk should be taken into account by public administrators who shape the policies of governmental organizations. These institutions should be free of religious biases and prejudices. It is one of the main points that should be made.

Overall, this requirement is hardly acceptable in a society in which the functions of the church and state are separated from one another. Moreover, the civil or professional status of an individual should not depend on his/her religious allegiance. It is the main principle that policy-makers should take into consideration.

Religious Pluralism

Religious pluralism is one of the most contested issues in contemporary Australian society. The meaning of this concept can be interpreted in several ways. For example, it can be defined as a peaceful interaction among the representatives of different religions or confessions (Banchoff 4; Tunnels, 20). Moreover, this notion implies that religious actors strive to put themselves in the position of one another (Banchoff, 4). Apart from that, they attempt to appreciate different value systems that may not be typical of their religions. To a great extent, this ideology emphasizes the inclusionary nature of religious faith.

These are the main elements that can be singled out. One of the main questions is whether this doctrine can apply to modern Australia. This question has become important because the Australian community is very diverse in terms of its religion, culture, race, and many other criteria. At present, the Australian state pursues policies that are based on Enlightenment liberalism (Monsma and Soper 99). In other words, governmental institutions do not wish to interfere with the activities of religious organizations. Furthermore, the government accepts the diversity of different religious movements; however, it does not emphasize the need for interaction between various religions.

In other words, it remains neutral. Overall, one can say that religious pluralism can be possible only if church leaders raise peoples awareness about the need to understand the values of others. This is the main objective that should be attained. Nevertheless, the goal of the government is to remain impartial. It is one of the main points that can be made.

It should be mentioned that the attempts to promote religious pluralism have proved to be very costly in part because the state cannot transform the value systems of believers and their attitudes toward other people (Monsma and Soper 117). In particular, some public administrators attempted to include religious education in schools. For example, one can mention the effort to employ chaplains in schools (Monsma and Soper 117).

It should be mentioned that these chaplains could represent different religious traditions such as Roman Catholicism, Protestantism, Islam, or Judaism (Monsma and Soper 117). However, this program proved to be very expensive. Furthermore, some of the parents and educators objected to this initiative because this policy could diminish funding for other educational programs. This issue becomes particularly important nowadays at the time when Australia attracts thousands of immigrants who belong to various cultures, religions, or ethnic groups.

It is vital to ensure that children of these people can effectively integrate into Australian society. The critics of this ideology believe a state cannot effectively promote successfully this ideology. More likely, it is the task of church leaders, rather than policy-makers and public administrators. It is the main argument that can be put forward.

Moreover, it is important to remember that the effective implementation of religious pluralism can be possible only if people, who have strong religious beliefs, re-evaluate some of their principles and values. In his article, David DCosta attempts to exemplify the impossibility of religious pluralism in modern societies (224). According to this author, the norms of various religious traditions can differ dramatically. For instance, some representatives of Christianity, Judaism, or Islam do not accept Buddhism or Hinduism as a true religion. Admittedly, such opinions are not prevalent, but they can be expressed by many people. Moreover, some believers do not accept the premise that there can be several conceptions of God (DCosta, 224).

In other words, modern religions tend to be exclusionary. Certainly, some church leaders did try to eliminate some of the religious biases, but their efforts have not always been successful. It is one of the reasons why the principles of pluralism cannot be easily applied to modern societies unless church leaders promote the principles of diversity. The main problem is that the government can only prevent discrimination and intolerance, but this institution cannot change peoples values. Therefore, the principles of religious pluralism can be plausible only if church leaders attempt to change the attitudes of people (DCosta 225). It is the main challenge that cannot be easily resolved. One can argue that it is a very time-consuming task that cannot be easily fulfilled.

There are several ways in which this issue can be addressed. First of all, educators should raise students awareness about similarities and distinctions among religions. In particular, teachers can speak about the development of the most influential religions during history classes. In this way, it will be possible to raise students awareness about the causes of religious biases or prejudices. It is one of the suggestions that can be made. This task should be considered by the administrators of schools since these professionals should make some changes to the existing curriculum. Nevertheless, the most optimal approach is to promote the idea of tolerance, according to which a person should not be discriminated against based on his/her religious faith.

In this way, it will be possible for society to eliminate the tensions and ensure the separation of the church and the state. This approach has proved efficient in various western countries, including Australia, and there is no reason to dismiss this public policy and look for alternatives that have never been tested. This approach to religious pluralism can benefit people who represent different religious traditions. These are some of the main recommendations that can be put forward.

These examples suggest that, at present, the principles of religious pluralism have not been completely implemented in Australian society. The main problem is that religions often tend to be exclusionary in their treatment of other worldviews. In many cases, different value systems cannot be easily reconciled. It is one of the main challenges that should be considered. This obstacle can be overcome if church leaders try to make people more tolerant. Overall, one can say that the implementation of religious pluralism is a very gradual process that requires a change in public opinion.

Works Cited

Banchoff, Thomas. Religious Pluralism, Globalization, and World Politics, Oxford: Oxford University Press, 2008. Print.

DCosta, G.. The Impossibility of a Pluralist View of Religions. Religious Studies, 32.2 (1996): 223-232. Print.

Hinnels, John. The Routledge Companion to the Study of Religion, New York, Routledge, 2005. Print.

Monsma, Stephen and Soper, Charles. The Challenge of Pluralism: Church and State in Five Democracies, New York: Rowman & Littlefield, 2009. Print.

Spiegel, Anthony. Contested Public Spheres: Female Activism and Identity Politics in Malaysia, New York: Springer, 2010. Print.

Introduction

Changes in the socio-political environment could reflect in every sphere of life, including religion, which plays a central role in mediating the impacts of such shifts. Recently, the church has taken an almost forward-ever trajectory catapulted by the political, economic, environmental, social, and technological transformations that threaten to change the perception of the biblical doctrine and stand on most cultural practices. The articles by Railey (2018), Seven Trends Impacting the Church, and Morgans (2020) 3 Glaring Church Growth Trends provide a robust discussion of trends shaping the progress of churches across the globe. The churchs future is characterized by reduced outreach, adoption of the parental model of growth, increased political indulgence, and role in integration cases.

Technological Transformation-The Shift in Apologetics

One reason for the decline in church evangelism is the fear of members sharing their faith due to advancements in technology that make people covenant with every issue. Congregants fear that people could ask them tough questions because of the preparedness of the world to criticize Christians due to the exposure to the media. This problem leads to the concept of apologetics and the increasing adoption of this tool among congregants to stand against the attacks of atheists.

Social Transformations-The Impact on the Outreach Model

In contrast to the declining church outreach, the ministry connection among the members is increasing by day while the connection with external members is declining. One of the justifications is that many churches have adopted the parent church model. Railey (2018) explains that 60% of most Assemblies of God denominations have adopted the parent-church model in the past few years. People consider parent-affiliated churches to have the required safety net for new leaders embarking on their tasks.

Legal Transformations-The Lean Management Approach

The parent model proposed by Railey (2018) also applies in leadership styles that seek to eschew the bureaucratic problems of many membership committees. Legal bottlenecks associated with congregations are also huge, which compel most ministers to favor manageable teams over large boards. Morgan (2020) discusses the economies of embracing the lean governance structure, intimating that churches with many committees and huge decision-making boards struggle due to long chains of leadership coordination.

Economic Impact- Growing towards Budget Consciousness

The economic environment has also changed the perception of churches, making people more cautious about debts. Many youths now prefer maintaining a personal budget that makes them sustainable rather than accumulating more money with debt implications. For such reasons, church colleges have witnessed a decline in enrolment as more people shun huge student debts that hurt their economic livelihoods. Due to the above-stated problems, the church will continue to suffer from effective and trained leadership. Hence, denominations should rise to equip and multiply many leaders to fill the ever-growing gap in leadership.

Environmental Impacts-Changing Cities and Impact on Diversity

With many cities experiencing gentrification and diversity becoming integrated into almost every sector of life, accommodation is one of the strategies that churches have embraced in readiness to fit in and draw the world. Many churches seek ways to integrate diversity into their programs and ensure that they resonate with the present unfolding and overcome stigmatization associated with race, social class, and gender issues. Besides diversity accommodation, city gentrification has attracted new challenges associated with isolation, criticism, and high living costs that present churches with new opportunities to be a beacon of change. The rapid relocations to metropolitan areas imply that people will carry the concepts of urban places to suburbs, including diversity, isolation, and independent living. For such reasons, churches must carry the message of hope and unity for the bewildered society.

Political Factors

While controversy has been a norm for churches throughout history, the contemporary climate is witnessing an increasing temperature of political sentiments in the church. The world may expect churches to be apolitical; however, traditionally, churches have had a solid political voice. In the modern climate, leaders in many denominations have risen to be the voice of reason for political unfolding. Church leaders must be conversant with the political climate because the government progressively debates issues of churches and could rationalize policies without their involvement.

Conclusion

The churchs future is characterized by reduced outreach, adoption of the parental model of growth, increased political indulgence, and role in integration cases. Social-cultural roles have had the overriding effect in transforming the church, with a noticeable decline in church attendance due to the favor for the parent-model of leadership that eschews the legal bottlenecks of management. The church is becoming overly political due to its imagined role in shaping policies and involvement in legal battles such as diversity debate. Debt-consciousness has also led to a decrease in trained leadership for the ministry. Environmental issues have shifted the urban form of consciousness to the rural communities, reigniting new battles for churches and placing them at the central points of unity in a disintegrating world.

References

Morgan, T. (2020). 3 Glaring Church Growth Trends. Outreach Magazine, Web.

Railey, C. (2018). Seven Trends Impacting the Church. Influence Magazine, Web.

The United Church of Christ as a form of organization features a unique structure that prioritizes the local church as the main unit of life. While all churches are congregationally autonomous, the organization is united in the covenant. Thus, the special structure of the church allows maintaining the balance of autonomy with covenant relationships and cooperation between local churches in the joint mission of seeking Gods will and being faithful to Gods ways.

The hybrid nature of The United Church of Christ is sourced from the churchs historical roots as a result of a combination of Evangelical, Reformed, Congregational, and Christian churches. The United Church of Christ is presented as a united and uniting church with a progressive approach¹. Thus, rather than differentiating Christians, The United Church of Christ focuses on their similarities, such as Bible authority, to unite them. In addition, the covenant aspect in the structure of the church eliminates the hierarchy component, emphasizing the unity and freedom of religious expression in the combination of European and American roots of the church. Therefore, the unique uniting yet autonomous structure of The United Church of Christ provides the church an opportunity to effectively promote the progressive values of equality, diversity, and freedom relevant in modern society.

Next, the source of authority of The United Church of Christ to represent God is in its covenant nature. The United Church of Christ is faithful to the belief that God engaged in a covenant-making activity in making promises to Noah, Abraham, Israelites, David, and all humankind. Furthermore, God promised to protect people if they remained faithful to his will, which can be perceived as covenant-keeping. Mutual covenants in the form of partnership between humans provide the opportunity for divine-human connection in traditional European Protestantism. In addition, covenants can also be considered the foundation of all humanity, as marriage is built on the basis of covenant. Therefore, by following the covenant structure, The United Church of Christ preserves the mutual covenant with God and unites all faithful people of all ages, tongues, and races.² Lastly, the church uses its authority to represent God in providing guidance and serving people.

The biblical premise that God is a covenant maker has significantly influenced me and my relationships with other people. Understanding that unity in diversity presents a source of divine connection with God influenced me to change my approach to people and treat everyone equally. Moreover, thinking about how God deliberately united people and brought them together makes me realize how separated people are from each other in modern society. Furthermore, it makes me understand that with more conflicts and misunderstandings in the world, humanity moves further away from God to the point when it will be impossible to return his blessings. As a 43-year-old African American woman, I understand that the lack of equality presents a substantial problem for the modern American community. I also think that if more people knew about the importance of covenants and their transformational capacity for society, there would be more equal opportunities for people worldwide.

The premise that God is a covenant maker also influenced my understanding of connections between people and their influence on the economy, environment, and overall populations wellbeing. I acknowledged that a solution to any problem requires a complex approach. I am impressed by the fact that a similar approach is featured in the covenant structure of the United Church of Christ, which considers different sides and opinions on relevant problems to reach mutual agreements. Moreover, the church channels its resources for the actual acts of service in solving issues in eliminating racial disparities, protecting environmental safety, and advocating for LGBTQ communities³. I think that this approach is truly innovative for a church and emphasizes the organizations commitment to Gods mission and will.

While there are several proofs of covenant structures importance in the United Church of Christ, the authority and autonomy are equally vital for the churchs functioning. Moreover, maintaining the balance between the covenant and authority presents one of the core elements of the organizations structure. However, in my understanding of the balance between authority and covenant, authority and autonomy are necessary to ensure an individuals freedom to take an independent stand while still listening to others opinions. Thus, in trying to live out the balance of Covenant and Authority, I will try not to be overly influenced by the covenant while responsibly accepting the arguments of the churchs members.

In conclusion, this essay explored the outstanding peculiarities of organizational structure in the United Church of Christ and explained the role of covenants in the churchs authority to claim to represent God. The essay determined that the covenant structure of the church emphasizes its values of unity and equality and brings together diverse groups of people. Lastly, the essay explained my views on the balance of authority and covenant in the United Church of Christ and how autonomy provides more freedom in the covenant.

References

United Church of Christ. History: The Early Church. United Church of Christ. Web.

United Church of Christ. History: The UCC Comes of Age. United Church of Christ. Web.

United Church of Christ. How We Serve: Faithful Action Ministries. United Church of Christ. Web.

Footnotes

• 1  United Church of Christ, History: The Early Church, United Church of Christ, Web.
• 2  United Church of Christ, History: The UCC Comes of Age, United Church of Christ, Web.
• 3  United Church of Christ, How We Serve: Faithful Action Ministries, United Church of Christ, Web.

Attending a successful speech is an experience that can be remembered and recalled as a new resource of inspiration. Nevertheless, many of the speeches as regular traditions in local churches can fall into the category of obliged duty either to the listeners or to the speakers themselves. This fact can outline an important part of church speeches which sometimes surpasses the importance of the content of the speech. This part consists of many details that cannot be limited to a single word, such as delivery, reaction, and message. As an attempt to observe and critique these components of a church speech, this paper covers a personal experience of attending a local church and analyzing it from a perspective of inspiration rather than content.

The attended speech was held on Wednesday, March 04, 2009, in Calvary Chapel which is located at 2955 Minton Rd Melbourne. The speech was titled The Lord Is My Shepherd and was presented by pastor Mark Balmer. The speech was a part of regular teachings connected with explaining excerpts from the bible and relating them to a particular event. The aforementioned speech specifically was addressed to analyzing Psalm 23 and the context of the phrase The Lord Is My Shepherd.

The speaker used as an introduction of his speech a real-life example in delivering the main idea of his speech. The main idea after that gradually shifted into explaining the title of the speech. In that matter, the speaker used imagery, figurative language, and symbolism in relating the bible to the simple events that everyone is facing each day. It also can be sensed that the subject of the speech along with its content indirectly was used as guidelines in assessing certain behavior in the light of the recent difficult financial situation that the country and the world are facing. This the element can be especially perceptible with the emphasis on a sheep need a shepherd which can be heard in different interpretations throughout the whole speech.

It can be sensed that the delivery methods used by the speaker were directed mainly toward the younger audience as the pastor used the internet, the blogs, the newspaper, the obituary notice, and especially the staff with the sheep dummy. All of these elements combined with the speakers natural and delicate sense of humor can be attributed to the delivery strategies that he used. Although the natural characteristic of the speaker can be mainly attributed to his nature, it can be sensed how smoothly he transitioned from funny subjects into serious ones never letting the audience feeling as the teachings are imposed on them.

The success of the speech can be sensed through the personal reaction and the reaction of the audience. In that matter, it can be said that the speech was very successful. The speaker has perfectly mastered his speech already sensing that this passage will let the people laugh and the other one will make them fall deep in thought. The reaction o the public was predictable, but at the same time there was a strong feeling of improvisation in pastors words which can indicate his masterfulness. The most important sign of the speechs success is that the speaker succeeded in making the audience care and at the same time he never let them feel bored.

If describing the climate in the event in general, it can be said that it was filled with warmth and friendship. This fact was even noticeable in a way as it could be noticed how the people were coming to the church with a look showing the weight of the world on their shoulders and leaving with a smile and a feel of spiritual satisfaction. Such observations were so obvious that the flow of the speech accompanied by the thoughts that ran through the audiences head could be read from the faces. In a personal opinion, the climate and the success of the speech are all the results of the efforts of the speaker who served as a director rather than a pastor in attracting peoples emotions and empathies and sending away all the troubles and worries.

Presenting a speech is a talent of delivery as much as it is a talent of composing. In that sense, the ability to present a religious speech is a great gift that can be used as a dangerous weapon due to the responsibility that lies on the shoulders of the speakers. Analyzing the aforementioned speech it cannot be said that it was flawless, but it was close to that meaning. The ways that the speaker could have improved his speech consist in omitting some of the symbolism features which might have been a little childish. Nevertheless, the usage of such elements as the dummy sheep and the staff were accepted by listeners of all ages. Another point is the speechs feel of continuity, as each speech should have been independent. The references to previous speeches as the subject that was previously approached give the absent listeners a feeling of loss, especially if the subject is unfamiliar or requires additional explanation.

Philip Larkins poem, Church Going, is an exploration into the future of religiosity in modern life. Post Second World War, there arose a disassociation with religious discourse in most of the European countries, and many literati plunged into creation of art and literature that mused on the futility of observing the pious way of life.

The 1954 poem, Church Going, expresses such concerns . Larkin wrote the poem after Second World War, which market a time when the general audience at churches declined significantly. The rampant violence and destruction of the Second World War created generations of skeptics who abhorred faith and religious discourse.

The poem is an exposition of the erosion of the old beliefs of the religious institution delimited by the church. Larkin shows that life has changed and so has the belief systems that governed it. This essay argues that the main theme of the poem, Church Going, is depletion of the credence in religious institution and transformation of Churches into edifices of artistic exuberance.

The poem begins with a monologue in seven stanzas. The first two are narratives. The narrator describes his unplanned, solitary visit to a church. He descends his bicycle, enters the church, and muses on its interiors  floor matting, the rows of seats, the Bibles, and the flowers kept for the mass last Sunday. The narrator looks around the church and tries to acclimatize with the atmosphere:

Once I am sure theres nothing going on

I step inside, letting the door thud shut.

Another church: matting, seats, and stone,

And little books; sprawlings of flowers, cut

For Sunday, brownish now; some brass and stuff

Up at the holy end; the small neat organ;

And a tense, musty unignorable silence,

Brewed God knows how long.

He climbs the stand, and reads a few verses from the Bible. He then moves back to the entrance of the church and drops a few pennies in the donation box.

The general impression that the narrator exudes is that he is a non-believer. However, at the end of the first stanza, he admits to a feeling of awkward reverence for the atmosphere that the church creates (67). In the second stanza, he climbs up the lectern, and amuses himself, by reading the Bible, and pretending that he is reading it to a fictional congregation. He therefore states, he echoes snigger briefly (67).

The rest of the poem is his musing on the future that lay ahead of such churches, for he believes that there will be less number of believers in future. He is almost sure that a time will come when the churches fall completely out of use (67). In the third stanza, the narrator muses, out of curiosity, the fate of cathedrals and concludes that they will be preserved simply as buildings of historic importance, while churches will remain abandoned, to be used as barns:

When churches fall completely out of use

What we shall turn into, if we shall keep

A few cathedrals chronically on show,

Their parchment, plate, and pyx in locked cases,

And let the rest rent-free to rain and sheep.

The fourth stanza is again a musing of the narrator where he wonders if the desolate churches will become places of interest for the superstitious lot who would like to throng these desolate churches to rivet the last traces of spiritual power. The fifth stanza is reminiscent of the narrators idling about the future of the churches and how they might become an attraction for antiquarians.

However, in the sixth the narrator reverts back and calls churches of future accoutered frosty barn (68) and in the seventh stanza, he states that churches will always be successful in attracting visitors for varied reasons: someone will forever be surprising / A hunger in himself to be more serious (68). The narrator further explains that the church will retain its serious demeanor: serious house on serious earth (68).

The main theme of the poem Church Going is the futility of visiting a church to pray. The tone of the narrator, which in turn can be assumed to be Larkin himself, is half-disdainful and half-serious. The narrator is contemptuous of the habit of visiting churches and derides the various instruments of the church.

However, at the end of the poem, he feels that people will still find a utility of churches, even if the forte of the churches may metamorphose from a religious to artistic or antiquity discourse, but they will remain as a place to be visited. However, the narrator is almost sure that the time is not far off when people will not visit churches and give up any form of religious way .

The narrative monologue of Church Going presents a definite antagonism towards visiting religious institution like a church. The narrator at point seems unequivocal nonbeliever. As Larkin himself was agnostic, it can be intuitively assumed that the narrator that he created was too a skeptic.

The crux of the argument presented in the poem is that the institutions of religion will continue to provide some solace and entertainment to certain group of people even after the general demise of the belief in God . Essentially, Larkin rejects the traditional religious discourse of churches being the house of God and believes that future will reject even the concept of the institution.

Church Going presents the future institution of religion in a humorous light. The irony in the poem is acute and to a great extent amusing:

The echoes snigger briefly. Back at the door

I sign the book, donate an Irish sixpence,

Reflect the place was not worth stopping for.

Yet stop I did: in fact I often do. (Larkin 68)

The irony lies in the conflict that the narrator shows towards churches. He is definitely a nonbeliever, who does not think that a building, though richly decorated, can be a seat of greater power. However, he ends up visiting the church, unplanned; and he confesses that he often visits the church. Another ironical narration found is that the narrators assumptions into who could be the last visitor to these churches.

The irony lies in his conclusion that the very last person visiting the church could be a person who believes that he is doing so for transcendent enlightenment. The irony becomes further pronounced in the last stanza where the narrator says that the last few existing churches will still be visited even if only by people who are eager to expand their awareness from the graves in the churchyard.

Church Going is an exposition into the state of mind of a young Englishmen in the post war years . The destructions and corruption of the war disassociated young men from religious beliefs and concern for the world. When one reads the poem, the image of the narrator that comes to our mind is that of a young man, clumsy, not very rich (as he rides a bike and not a car), and full of uncertain ideologies. Further, the poem is full of contradictions.

For instance, Larkins narrator speaks of the religious institution with skepticism of an nonbeliever, and on the other hand, shows knowledge of the religious rituals and artifacts: parchment, plate, and pyx (67). This evidently indicates the contradictions between the narrators discoursed knowledge and his present beliefs . Another interesting transformation that the poem undergoes is a subtle movement from the singular, first person narration, to a plural voice .

This is a characteristic style of Larkin, which predicts assent of the readers with the ideas disseminated in the poem . Further, the poem presents the idea that though the religious beliefs of the future world will avert the religious way, but the innate spirit of the churches will remain untarnished. However, a fear of the loss of importance of this discoursed house of God lingers throughout the poem.

Another aspect that can be interpreted from the poem is the interior of the church space disassociates man from Nature, which is the outside. The narrator feels isolated, not only from the religious beliefs that the church disseminates, but also from Nature. One of the problems that the narrator states is what to look for (67). The disassociation of the narrator with the institution is evident in the poem and eventually turns into a common reminiscent of post war English society.

Works Cited

Banerjee, A. Larkin Reconsidered. Sewanee Review 116.3 (2008): 428-441. Print.

Gilbert, Margaret. Modelling collective belief. Synthese 73.1 (1987): 185-204. Print.

Gopinath, Praseeda. One of those old-type natural fouled-up guys: The belated Englishman in Philip Larkins poetry. Textual Practice 23.3 (2009): 373396. Print.

Larkin, Philip. Philip Larkin Poems: Selected by Martin Amis. London: Faber & Faber, 2011. Print.

Ruchika, D. A Analytical Study of the Philip Larkins Selected Poetries. Global Journal of Human-Social Science 12.12 (2012): 2-7. Print.

West, Robert. Heres the Church, Heres the Steeple: Robert Morgan, Philip Larkin, and the Emptiness of Sacred Space. Southern Quarterly 47.3 (2010): 91-97. Print.

Attending a successful speech is an experience that can be remembered and recalled as a new resource of inspiration. Nevertheless, many of the speeches as regular traditions in local churches can fall into the category of obliged duty either to the listeners or to the speakers themselves. This fact can outline an important part of church speeches which sometimes surpasses the importance of the content of the speech. This part consists of many details that cannot be limited to a single word, such as delivery, reaction, and message. As an attempt to observe and critique these components of a church speech, this paper covers a personal experience of attending a local church and analyzing it from a perspective of inspiration rather than content.

The attended speech was held on Wednesday, March 04, 2009, in Calvary Chapel which is located at 2955 Minton Rd Melbourne. The speech was titled The Lord Is My Shepherd and was presented by pastor Mark Balmer. The speech was a part of regular teachings connected with explaining excerpts from the bible and relating them to a particular event. The aforementioned speech specifically was addressed to analyzing Psalm 23 and the context of the phrase The Lord Is My Shepherd.

The speaker used as an introduction of his speech a real-life example in delivering the main idea of his speech. The main idea after that gradually shifted into explaining the title of the speech. In that matter, the speaker used imagery, figurative language, and symbolism in relating the bible to the simple events that everyone is facing each day. It also can be sensed that the subject of the speech along with its content indirectly was used as guidelines in assessing certain behavior in the light of the recent difficult financial situation that the country and the world are facing. This the element can be especially perceptible with the emphasis on a sheep need a shepherd which can be heard in different interpretations throughout the whole speech.

It can be sensed that the delivery methods used by the speaker were directed mainly toward the younger audience as the pastor used the internet, the blogs, the newspaper, the obituary notice, and especially the staff with the sheep dummy. All of these elements combined with the speakers natural and delicate sense of humor can be attributed to the delivery strategies that he used. Although the natural characteristic of the speaker can be mainly attributed to his nature, it can be sensed how smoothly he transitioned from funny subjects into serious ones never letting the audience feeling as the teachings are imposed on them.

The success of the speech can be sensed through the personal reaction and the reaction of the audience. In that matter, it can be said that the speech was very successful. The speaker has perfectly mastered his speech already sensing that this passage will let the people laugh and the other one will make them fall deep in thought. The reaction o the public was predictable, but at the same time there was a strong feeling of improvisation in pastors words which can indicate his masterfulness. The most important sign of the speechs success is that the speaker succeeded in making the audience care and at the same time he never let them feel bored.

If describing the climate in the event in general, it can be said that it was filled with warmth and friendship. This fact was even noticeable in a way as it could be noticed how the people were coming to the church with a look showing the weight of the world on their shoulders and leaving with a smile and a feel of spiritual satisfaction. Such observations were so obvious that the flow of the speech accompanied by the thoughts that ran through the audiences head could be read from the faces. In a personal opinion, the climate and the success of the speech are all the results of the efforts of the speaker who served as a director rather than a pastor in attracting peoples emotions and empathies and sending away all the troubles and worries.

Presenting a speech is a talent of delivery as much as it is a talent of composing. In that sense, the ability to present a religious speech is a great gift that can be used as a dangerous weapon due to the responsibility that lies on the shoulders of the speakers. Analyzing the aforementioned speech it cannot be said that it was flawless, but it was close to that meaning. The ways that the speaker could have improved his speech consist in omitting some of the symbolism features which might have been a little childish. Nevertheless, the usage of such elements as the dummy sheep and the staff were accepted by listeners of all ages. Another point is the speechs feel of continuity, as each speech should have been independent. The references to previous speeches as the subject that was previously approached give the absent listeners a feeling of loss, especially if the subject is unfamiliar or requires additional explanation.

For my field trip I decided to visit the Roman Catholic Church in Bronx. I chose this church because of the much controversy surrounding it. The largest of the Christian churches which entails the Roman Catholic church, although present in all parts of the world, is identified as Roman because of its historical roots in Rome and because of the importance it attaches to the worldwide ministry of the bishop of Rome, the pope.

My aim was to observe the behavior of the congregation and the content of worship. I questioned some of the faithful in the congregation and they told me that the sermon was so interesting since people liked to hear the churchs voice speaking with no unsure reverberation. The numerous Biblical texts and illustrations went instantly to their hearts, and, best of all, they remembered these simple sermons better than they did the oratory of famous pulpit orators.

The priest touched on matters related with the present day. On this Sunday he talked about contraception and abortion. He seemed angry by the fact that many of the faithful were practicing abortion and using contraceptives instead of abstaining. He looked agitated as he narrated a story about his nephew who was marrying a bisexual Buddhist and the lady was already pregnant. He went to the extent of asking God not to bless them with any kids.

Throughout the mass I made my observations about their traditions and I learnt about others through the faithful. The Catholics believed that God entered the humanity through the embodiment of his Son, Jesus Christ.

The beginning of the church is traced to the life and teachings of Jesus, whose death is followed by renaissance from the dead after which he sends the Holy Spirit to help believers. This undertaking contained by the Godhead is described doctrinally as the heavenly Trinity, God one in nature but consisting in three heavenly persons.

I also noted that the Roman Catholics attach particular inference to the rites of Baptism and Holy Communion. The sacrament is celebrated every day in the Roman Catholic Church. Catholics also look upon Sacraments as the clemency of sins in reunion with the anointing which is also called confirmation. Catholic moral doctrines are also based finally on the New Testament teachings and on the conclusions reached by the church, in particular by the popes and other teachers.

The Roman Catholic community devotion is its liturgy. This is their major way of worship. Its the Eucharist and it can also be referred to as the Mass. After the presentation of prayers and interpretation from the Holy Bible, the presiding priest invites the faithful to receive the Holy Communion. At the Sunday liturgy the celebrant preaches a homily, applying the days biblical texts to the present lives of believers. The Roman Catholic lectionary is used for mass. The Roman Catholic Church also in their way of devotion fostered devotional practices.

These involved both public and private, including Benediction of the Blessed Sacrament, the Rosary, novenas which involved nine days of prayer for some particular purpose. The devotional importance attached to the Saints distinguishes Roman Catholicism and Eastern accepted belief from the churches of the restoration.

The characteristic of Roman Catholicism has always been its divinity of the church also called its ecclesiology. The church is monarchical as well as hierarchical because Christ conferred the dominance on Peter, whose successors are the popes. Pre  Vatican II religious studies taught that the Roman Catholic Church is the only true church of Christ. To them all other churches are sham churches as they require one of the four properties possessed by the Roman Catholic Church: unity, holiness, catholicity, and apostolicity.

The most significant article of Vatican II, the unbending establishment on the Church, changed rather than revolutionized the churchs ecclesiology. The customary importance on the church as way of deliverance was supplanted by a perceptive of the church as an obscurity or sacrament, a authenticity imbued with the concealed existence of God (Paul VI). The formation of the church as a hierarchical organization was replaced by an outlook of the church as the entire people of God.

To the customary accepting of the churchs assignment as connecting the declaration of the gospel and the festivity of the sacraments, the assembly added witnessing to the gospel and service to all in need. The Tridentate stress on the church widespread was supplemented by a perceptive of the comprehensiveness of the church in every local flock.

The sacramental standard is another trait ideology of Roman Catholicism. Current Catholic sacramental religion emphasizes their significance as symbols of faith. Sacraments are alleged to cause grace. Conventional Catholicism linked sacramental religion to Christology, stressing Christs body of the sacraments and the authority of the sacraments to instill the grace of Christ, earned on Calvary, to the receiver. The newer stress connects the sacraments to ecclesiology. We do not bump into Christ straightforwardly, but in the church, which is his body. Characteristically Catholic doctrines on the Eucharist comprise of the sacrificial character of the Mass and transubstantiation.

The unbloody yield of the Mass is recognized with the bloody surrender of the cross, in that both are presented for the sins of the living and the dead. For this reason, Christ is the same casualty and cleric in the Eucharist as he was on the cross. Transubstantiation, the faith that the essence of bread and wine is changed into the body and blood of Christ, was primarily spoken of at the Fourth Lateran Council. The Eucharist is also known as Holy Communion.

The congregations content of worship also involved the Apostles Creed, the sacraments, the Decalogue, and the Lords Prayer. Their readings are also divided into portions modified to the Gospel of the day. I interacted with some of the faithful and wanted to know the role that art and architecture played in their lives. Most told me that they are not practicing Catholics anymore but they observe the catholic teachings. As Christianity in American is portrayed, at least on its public face, trending toward Evangelical beliefs that seemed to him so far away from these tenets, he claimed that Catholicism remained to him a vital reminder of those simple principles.

Someone else told me that she believed in some of the teachings and that she chose the teachings to follow and those not to follow. She said, I believe in birth control and divorce. I could never vote for abortion- it is simply evil to me. I dont know legally how laws against abortion can be enforced, however. I leave those arguments for other people. If abortion laws must be in place, I pray no one ever has to use them I simply wish, as Catholics, we would focus less on sexual sins and try to live as better people. The Church should do what it can to challenge the government to help the poor and downtrodden, and worry less about bedroom activities. I therefore during this field trip realized that most of the catholic faithful in the congregation were not practicing Catholics anymore.

Baltimores Beautiful Places

Baltimore is known for its beautiful places of worship. The region is also famous for its historic buildings. Many of these structures are classified as national historic landmarks. One of the oldest buildings in the area is Mount Vernon Methodist Church. The church is Victorian Gothic architecture. The building was designed and constructed in 1872 by Thomas Dixon and Charles Carson. Gothic architecture was used in the medieval period before the emergence of Romanesque and Renaissance architectural designs.

The medieval period spanned between 12^th and 16^th centuries. Victorian Gothic architecture is characterized by a pointed arch, a flying buttress, and a ribbed vault (Bremner 733). A ribbed vault is a form of an arch created by an intersection between two, three, or four barrel crypts. It is used to support the weight of a ceiling or a roof. The arch supports the weight of the structure above it.

Victorian Gothic architecture does not have a curved dome like structures of other designs. The top of the church has a pointed edge. The interior decoration of Mount Vernon Methodist Church in Baltimore resembles that of other Gothic structures. However, most aspects of the design are influenced by Roman and Medieval architecture.

The interior includes plant decoration with trees that form canopies. The upper part of the church has stained glass that allows little light to pass through. Most of the colors used in decorating the church are dark. They include ochre, purple, black, gold, and forest green. The furniture in the church has Gothic motif. The chairs, cabinets, and tables have a spiral-turned shaped structure (Stamp 208). The furniture is also painted using dark colors. The interior decoration has been in use since 1872 when the church was built.

The picture below shows Mount Vernon Methodist Church in Baltimore:

Works Cited

Bremner, Alex. Nation and Empire in the Government Architecture of Mid-Victorian London: The Foreign and India Office Reconsidered. The Historical Journal 48.3 (2005): 703-742. Print.

Stamp, Gavin. High Victorian Gothic and the Architecture of Normandy. The Journal of the Society of Architectural Historians 62.2 (2003): 194-211. Print.

Introduction

The 20^th century with its innovative solutions and the technological breakthrough clearly redefined a variety of areas, including not only the industry but also art, architecture being one of them. Among the people that contributed to the evolution of art to the greatest degree, Thomas Dolliver Church deserves to be mentioned. A globally renowned landscape architect and the creator of the California style, he changed the principles of garden design in architecture drastically by suggesting a switch from the Neoclassical to Modernist style (Thompson 41).

Definition

Known as the California style design, the approach suggested by Church implied that the form and function should coexist in harmony. Therefore, the philosophy that Church promoted implied that the design of a garden should incorporate beauty and utility. Particularly, the use of space and the idea of creating a flow between the garden and the house needs to be mentioned as an innovative concept that made the California style so memorable and easily recognizable.

The concept of combining a form and function in the design of gardens led to the promotion of simplicity as the foundation for the garden design. The convoluted and overly complex elements that were supposed to represent exquisiteness were no longer a part of the garden design. Instead, to make a garden look engaging, Church suggested changing the scale of some objects to create unique illusions and original landscapes (Ching 310).

Significance

The importance of Churchs contribution to architecture, in general, and the design of gardens, in particular, can hardly be overrated. Although the very fact that Church was awarded the Rome Prize for his accomplishments in architecture speaks for itself. Furthermore, Church clearly reinvented the idea of using space as a means of promoting diversity in architecture and incorporating seemingly alien elements in a harmonic work of art. Thus, he heralded a new era in architecture, especially in garden design.

Along with the freedom of elements, which can be deemed as the foundational principle of the modernist philosophy in architecture, Church also promoted the concept of the outdoor room (Starr 51), implying that houses and gardens comprise a single environment and, therefore, must be viewed as the elements of the system that must work in unison. As a result, the very idea of space was reconstructed by Church. Stating that gardens should be considered as an integral part of the entire picture that includes the design of the house, Church expanded the area that was viewed as the element of a home. Consequently, gardens started being viewed as the areas that deserve an equally large amount of attention when addressing the issues of interior and exterior design.

Conclusion

Creating a unique architecture philosophy that would, later on, be called the California style, Thomas Dolliver Church made a difference in art. He made the world return to the concept of a form being defined by the function of an object. As a result, he managed to introduce innovative approaches to arranging the elements of gardens. Furthermore, the principles of harmony between the elements of the house exterior and the garden could finally be introduced into the design-related process. Promoting the principles of Modernism to the residents of suburbia, Church helped remove excessive decorations from the list of the essential items that the design of gardens and other areas had to incorporate.

Works Cited

Ching, Francis D. K. Architecture: Form, Space, and Order. John Wiley & Sons, 2014.

Starr, Kevin. Golden Dreams: California in an Age of Abundance, 1950-1963. Oxford University Press, 2011.

Thompson, Ian. Landscape Architecture: A Very Short Introduction. OUP Oxford, 2014.

The better way of the Catholic Church to survive

The Catholic Church is arguably the largest Christian organization in the world. In this regard, the management of the church across the world is conducted through immense challenges and constraints every year. The church spends billions of dollars on matters related to training of seminarians as well as administration of schools, technical centers, and programs on religious education for its various adherents (Clarke, Frohnen & Lyons, 2005).

Many followers of the Catholic Church include, but are not limited to priests, Brothers, Sisters, bishops, cardinals, and archbishops. In order to take proper care of all the mentioned functions, the church has adopted some business activities that can act as supplementary financial resources.

Importance of the approach

Just like all other organizations, churches need financial resources to survive and to manage their vast activities in society. In this regard, it is obvious for churches to venture in various business practices that will be useful to them as far as this goal is concerned. Even though there are many ways through which churches can raise money that is needed to run their activities, the best way is through business practices that are acceptable in society (Booth, 2007).

These business practices are used to manage all aspects of the church organizations, and therefore, they tend to make churches strong. For example, the money attained from the businesses is used to support the church through such things as sacramental provision, pastoral support, and fulfillment of church objectives through educational facilities. In this respect, the Catholic business model helps to fulfill the mission of the church to God and the faithful across the world.

Business and product that is better for the church

There are many business opportunities that churches can engage in. Not all these businesses would, however, be better for the Catholic Church owing to a number of factors. For example, the church readings and traditions emphasize ethically acceptable business practices, and not many businesses are consistent with this requirement. In other words, the Catholic Church conducts business in a manner which is ethical or socially responsible (Steinfels, 2013).

As Pope Francis once observed, the core purpose of church business is to produce goods and services that are truly good and ones that would improve the broader well-being of all those who are targeted. In this regard, the best business investments for the church will include such things as educational facilities, libraries, and bookshops among other types of businesses which respect human dignity.

Some of the common services and products that are likely to be realized from these businesses include quality education, library services, books, and stationery materials. All these are things that are necessary for the common good of society.

Outcome and benefits

These types of businesses will have a big impact on both the church and society (Crane & Matten, 2007). For example, businesses form part of the most promising investment opportunities in the modern world, and in that case, they can significantly help the church fulfill their big mission to society. On the other hand, all these are businesses which are ethical and socially responsible in a manner that will be beneficial to both the church and the society.

For example, such businesses as libraries and bookshops will help in fostering responsible values among the people, especially the young ones, thus helping to strengthen families and communities. This way, businesses will attract positive public attention, thus helping protect the reputation of the church across the world.

Advantages and disadvantages

The business model of the Catholic Church has its advantages and disadvantages. As Fitch (2005) observes, one major benefit associated with this business model is that it helps to cater to the rising demands and needs of the church. There is no doubt that the church continues to face immense financial challenges as the world evolves, and this makes it hard for the church community to fulfill its intended objectives.

Some of the biggest financial challenges facing the church today are a result of the skyrocketing revenues and increasing expenses due to high costs of labor, management of rehabilitation centers, and renovation of aging facilities. Moreover, constant settlements of church adherents over assault and abuse charges have also continued to place a heavy financial burden on the church over the years. All these problems would be a pressing issue to the church if it was not for its effective and promising business model.

The biggest disadvantage associated with the Catholic business model is that the church seems to be under the threat of collapsing owing to the distractive and questionable nature of the model. The profit-driven business model is said to be corrupt in all aspects (Cornwell et al., 2005). As a matter of fact, this is one of the many criticisms currently facing the Church in its vast business operations.

The church ministers are more focused on generating wealth and increasing stock dividends than on fulfilling the church mission to their followers and society. This overwhelming greed has made some priests turn their backs on their roles as church overseers to take an active part in the business operations of the church. This view contrasts the Popes observation that church organizations must ensure that people are served by wealth and not used for gaining it, and in that respect, has been very destructive to the church and all its segments.

Current state of things

Currently, the Catholic Church boasts of more than 1.2 billion followers across the world, and these numbers seem to be going up as the world evolves. The church community is managed by a group of adherents who are widely recognized for their commitment to ensuring that the faithful benefit from the church teachings. This group of adherents comprises bishops, archbishops, cardinals, and priests, among other people who tend to play a significant role in the daily management of the church and its many activities.

The training and care of all these people in their respective areas of service cost the church a lot of money every year. Moreover, there are other religious-based activities that are undertaken within the church organizations that also require financing. The offering given by the faithful cannot be enough to cater for all these needs, and therefore, the church is involved in some business practices that help in generating extra money.

I was aware that business dealings were necessary for the good management of the church organizations through pastoral ministry and religious education. It, however, has never occurred to me that there was a restriction on the type of businesses or products that the church can specialize in. As far as the church business model is concerned, I thought Catholics were involved in all kinds of commercial dealings, provided they contributed towards the support of the church and its structures.

What I found so interesting about the Church business model is that it is based on the unique principles of ethical business practices. In other terms, the model is consistent with the church teachings in all aspects, where it is intended to benefit not only the church but the entire society through moral and social guidance.

Nevertheless, I was not surprised by this discovery since this was a church business model. Just like anybody else, I would not expect the church to get involved in unethical or socially irresponsible business deals that will make it questionable in the eyes of the public.

This model is very important since it helps to support the church and its vast community-based programs. More importantly, the model helps to promote ethical and socially responsible teachings in society through enforcement of best business practices.

The model also gives church followers or ministers a chance to reach out to the faithful through significant business activities, and this helps in the fulfillment of the church mission. More importantly, the model gives the church ministers an opportunity to develop and practice important business skills that will be crucial in todays business world.

Normally, priests lack exposure to serious business studies in the course of their long journey to priesthood. These people can, however, gain significant knowledge and skills on business management as they continue to take part in various business practices within their parishes.

It is also very obvious that through business dealings that are based on the Church teachings and traditions, priests and other church ministers are likely to develop best business practices that can be useful in changing the way business is conducted in the modern world. These best business practices include enhanced management, evaluation, and accounting skills that can help bring the Catholic Church into the modern financial environment.

References

Booth, P. (2007). Catholic Social Teaching and the Market Economy (No. 34). London: Institute of Economic Affairs.

Clarke, L. L., Frohnen, B. P., & Lyons, E. C. (2005). Practical Soul of Business Ethics: The Corporate Managers Dilemma and the Social Teaching of the Catholic Church. The Seattle UL Rev., 29(11), 139-145.

Cornwell, B., Cui, C., Mitchell, V., Schlegelmilch, B., Dzulkiflee, A., & Chan, J. (2005). A cross-cultural study of the role of religion in consumers ethical positions. International Marketing Review, 22(5), 531-546.

Crane, A., & Matten, D. (2007). Business ethics: Managing corporate citizenship and sustainability in the age of globalization. United Kingdom: Oxford University Press.

Fitch, D. E. (2005). The great giveaway: Reclaiming the mission of the church from big business, parachurch organizations, psychotherapy, consumer capitalism, and other modern maladies. Michigan: Baker Publishing Group.

Steinfels, P. (2013). A people adrift: The crisis of the Roman Catholic Church in America. United Kingdom: Simon and Schuster.