The Power Of Everlasting Faith

On that snowy Saturday morning as I sat there in church listening to the pastor preach with tears filling my eyes, I knew I never wanted to lose that feeling. A feeling of hope and comfort filled my soul and took me in. I knew in the end I would be okay. When I was younger I would often tell myself during worship and the sermons: you need to get it together, but now I realize I never want to become deprived of God’s greatness or lose my faith in Him. I was raised in a Christian household where attending church every Saturday was a usual routine. It helped grow my faith as I did and has only further strengthened it. Over the seventeen years of my existence, I have experienced God’s immense love, greatness, and power get me through tribulations. It has been something I have always had and kept close to my heart. Faith has given me courage and strength, purpose, peace, and happiness and it is the one thing I hope I still have in 30 years.

According to the Oxford Dictionary faith can be defined as “complete trust or confidence in someone or something”. In the Bible, faith is defined as “the substance of things hoped for, the evidence of things not seen”. It is believing deep down inside your heart, things will get better. Faith is a characteristic that generally does not have a middle ground for compromise. It is a powerful element that human beings either hold or do not, but it is an essential part of life. During our everyday lives we experience faith and it often goes unnoticed. For example, when we get into an elevator we have faith in it and the fact that it’ll take us safely to the floor we need. We trust that it will not breakdown while we are in it. There are also many small things we need to have faith in to move through our days with as much success as possible and without doubt. If we didn’t have faith in small everyday moments, we would be constantly second guessing our actions, and it is just as important as the oxygen we need to breathe. Faith pervades our world and is increasingly becoming more popular in our society, acting as a key aspect throughout the world. The Guardian, a daily newspaper, states that 84% of the human population identifies as having faith in something. My faith is in God and it is knowing that things will get better, that good things are to come and it is what has moved me through life and what I forever want to possess.

A study done by Gallup found that 35% of the world’s population experiences large amounts of stress everyday, and excessive worry and stress are attributed to negative physical effects as well as mental anguish for human beings. I find that I am continuously enslaved by stress producing anxiety and fear in my life. There was a point where it began to define me and control my everyday actions. I would confine myself in my room and thought of the worst possible outcomes for every situation and burden I had. There were things out of my control, but I still found ways to worry about them. The feelings I was experiencing blocked my connection with God and made it easy for me to lose hope and even faith. I began to suffer from being tied down to worry, stress, and fear which transformed me into a weak person. How could I get through a life filled with everyday stressors that I couldn’t control? There was no reason for me to believe that this situation would get better but I had a small amount of faith that I would get through this. Slowly over the course of a year I worked on harboring my faith in God. I prayed and asked for strength, I read His word, and deep down inside my heart my faith began to grow again. Faith is something you need to exercise in order to grow, just how we exercise our minds to gain more knowledge. Although it takes time and results aren’t immediate, it’ll grow day by day. Faith gave my soul strength and courage to know that any insurmountable situation will end and no situation is too difficult for me to handle. It pushed me to move forward with my head held high and my trust in Him. We receive courage from knowing that whatever failures, tribulations, stress, and fear life has to bring, faith will trump them. There is no doubt our world is not painted of pretty rainbows and flowers, but I know that my faith in God will forever act as my shield of protection through the ups and downs of life and it helps fend off fear. As I believe and trust I gain insight and strengthen my courage to face everyday life and continue my journey on this earth the more I grow older.

Not only does my faith give me courage and strength, but it also gives me peace of mind and purpose. The feeling of peace comes as a result of having faith in God. Knowing that all will be well brings the heart to ease especially through the rollercoaster of life. There are many things we experience that are constantly in the back of our minds. Those constant thoughts seem like a grey cloud hovering over our happiness. Certain situations in life often have me ask, why, and cause trouble in my heart because I can not make sense of it. Having peace in your heart is essential when living especially if you do not want to live with a constant torment. It is important to enjoy every moment of life because it is so precious and we should experience true happiness as much as we can. I remember laying in bed every night and constantly feeling uneasy of what could come during the night, especially of nightmares. A nightmare would wake me abruptly and I would close my eyes and pray, asking God to be there with me. My bedroom door didn’t open up and have God walk through there to comfort me, instead I saw Him as the peace that covered my body. In every unsettling situation life may throw at us, faith is what plants peace in your mind and will get you through it. Peace is necessary to produce happiness, joy, and gratitude towards life and decrease the negative and hateful feelings. Along with peace comes the balance of finding a purpose.

When navigating through life, there may be moments where one questions their existence or reason to be in this world. Studies done by the University of Pennsylvania show that a staggering number of participants stated having a concern with purpose. Struggling to find a meaning to what you are doing can bring about worry and ultimately lead to a negative state of mind but with faith, it’ll be your guide towards the right direction. I believe that God has a plan and purpose for me to fulfill on this earth and I am walking through it with Him by my side. Navigating through the path towards discovering my purpose, I experience the good and the bad, but I am certain that it’ll turn out right in the end and it’ll bring true joy to my life. True joy and happiness can have many different meanings to individuals. Some believe happiness is having a smile on your face while others believe it is being fulfilled and content with having your needs satisfied. To be happy I learned to accept that the way my life is going is because of God’s will and it is exactly what is meant to be. There may be moments where we don’t understand or are disappointed with something that has occured but faith allows you to accept it and try to improve by leaving the rest to what you believe in. It is a scary concept to understand, but I find it necessary for me to do in order to live happily and continue with my everyday life.

As we grow older we experience more and more moments that make and break us. We move through life not knowing what will come but we all have the tools that we need to help ourselves and others. Every individual has a different life, needs, and priorities and it is found that without having certain things we feel like we can not move forward. Faith has always been a part of me throughout my life because of the happiness, peace, and strength it gives me. In thirty years I do not know where I will be, but the one thing I hope I still have is faith.

Love, Faith, And Forgiveness

‘All you have to do is to believe in me’ – a quote from Jesus from the movie, The Encounter we once watched. According to All About Religion, Faith is believing and accepting what you cannot see but can feel within and love with all your hearts. On the other hand, Love, based on the Urban Dictionary, is an emotion that goes beyond sensuality and can relate yourself in any way because you can understand what a person feels. Moreover, according to Cambridge Dictionary, Forgiveness is the act of not blaming other people for something they have done despite the damaged it caused you. The Encounter was a Christian movie showing how Jesus handled people and their immoral actions. The director of The Encounter was David A. R. White and was aired on 2011. A diner called Last Chance Diner, where Jesus worked was the place where the five strangers, namely Kayla, Catherine, Hank, Melissa, and Nick, were stranded. The Encounter’s central act was revolving around love because you accept other people’s ups and downs, forgive them no matter how good or bad they are and having faith in them despite their reasons and doubts.

According to Merriam-Webster, Faith is a strong belief in someone or something or a belief in the existence of God. “Faith is about trusting, assuring and having confidence in God. Faith is shown by serving and being obedient to God. God will increase our faith if we passionately ask and be close to Him’ (Haefelle,n.d.). Nick, a character in the movie, who doesn’t believe in God, because of his pride and selfishness blocked him and, it was the reason that made him made a gap between him and Jesus instead of approaching him. Catherine, at first, did not believe in God and, she stated, “Well, you could be Jesus and I could be Britney Spears.” Claiming something without proof is hard to believe, and Catherine does not trust or believe easily on what Jesus stated. According to Trueblood (n.d.), faith is trusting in one’s word without skepticism and uncertainty and not believing without proof. In addition, as stated by Smith (n.d.), Faith is like sight and it is nothing except for God, you may close your eyes and look within yourself, and see whether or not you have trust within you to discover.

Jesus said, “I love you”, referring to everyone inside the diner. Showing his sincerity in every word that he said and those words kept the characters to believe in him and made them back into the right track. According to Anapol (2011), we cannot force to feel love because no matter how we try it, we cannot do it not like the sun or the weather to come because we feel it naturally and cannot demand it according to our desire. A couple in the movie who were Hank and Catherine were in the middle of separating from each other before they meet Jesus. Catherine wanted to be herself for a while, and so, she wanted herself out of the marriage. When they have met Jesus, Hank asked him if he could save their marriage because of his love for his wife. According to Capretto (2015), Love is when you sacrifice what you want. You will give your all in order to satisfy the needs and wants of the person you love. Hank loves Catherine in a point that he is willing to give what Catherine wants, but he believes in Jesus that he could still save their marriage.

What Is Faith?

A question that theologians have pondered about throughout the centuries is the true definition of faith. Faith holds a complex meaning when discussed in terms of religion. Faith is a belief or set of beliefs that one person may have– and actually follow. Beliefs can be different for people that follow different religions; however, the uniting of a group of people by a belief system is faith. Christianity and Islam, for example, are two of the world’s major religions. They have common principles, but they differ in terms of practices people perform on a daily basis. This difference does not mean one religion is superior; it means people live their religious lives differently. Faith is a commitment and trust to the God that relates to an individual in his or her daily life.

Paul Tillich, a contemporary theologian, says that God is belief in an ultimate concern. Humans are finite creatures that point to something unlimited. The problem with this is that we are looking for the infinite, but we often settle for the finite. Tillich also says that Faith is the dimension of depth in all of its functions. By depth, Tillich means that the religious aspect points to the infinite in a person’s life. Ultimate concern is asking questions to become knowledgeable in the search of an ultimate concern. It is also the desire of a human to be encouraged and excited to express his or her thoughts and beliefs. “[Religion] gives us the experience of the Holy, of something which is untouchable, awe-inspiring, an ultimate meaning, the source of ultimate courage. This is the glory of what we call religion” (Tillich 8-9). Asking questions and being concerned about something ultimate is Faith because an individual is committed to learning about the God that relates to his or her life.

Ultimate concern relates to what is important for one’s life and according to Tillich, must be expressed symbolically. A unique characteristic of symbols is that they point beyond themselves to something else. A flag, for example, is a symbol in that it not only represents a country’s colors, but a country’s power and dignity. Symbols allow us to explore ourselves on a deeper level– we can reach inner depths, or understandings, that are otherwise hard to reach without the use of symbols. “The third characteristic of a symbol is that it opens up levels of reality which otherwise are closed for us” (Tillich 42). Tillich then goes on to say that myths are an integral part of an individual’s ultimate concern. Myths signify a collection of symbols that stand for our ultimate concern. Tillich defines myths as “symbols of faith combined in stories about divine-human encounters” (49). Myths are always present in Faith and can never be removed. Even a “broken myth” (50) cannot be replaced because it is a symbolic language of faith. Ultimately, Tillich states that Christianity is an expression of ultimate concern because it is a myth.

As opposed to Paul Tillich’s contemporary views, Durkheim views faith in a functionalist way. According to Durkheim, faith is “a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden – beliefs and practices which unite into a single moral community, called a ‘church’, all those who adhere to them” (224). Faith expresses the identity and validity of community. Faith should not be understood in terms of its surface claims, but as a reflection of more basic forces. A key idea for Durkheim is Totemism; faith expresses the spirit of a community. It is a fundamentally social matter. “… they are social forces. They are the direct product of collective sentiments which have clothed themselves in material covering” (Durkheim). Unlike Tillich, Durkheim expresses that we should not define faith in terms of the idea of God. We should define it in terms of pre-existing sentiments, or views. “Religious ideas, then, result from the interpretation of pre-existing sentiments” (Durkheim 219). In order to study faith, we must understand these sentiments and pay attention to the way people have interacted socially. Although Durkheim refutes the idea of God, he believes that people are united and committed to a “church” in their daily lives.

In my experience, I was born Muslim, and to this day, I view my God as Allah. Tillich and Durkheim are opposite thinkers; however, both theologians are relatable to my faith. Tillich’s description of symbols is apparent in the Islamic faith. The crescent moon and star is often used to symbolize Islam. The crescent represents progress and the five points on the star represent light and knowledge, along with the five pillars of Islam– the essential elements of the Muslim faith. Durkheim expresses a spirit of community, which is highly present in the Islamic faith. However, the Islamic faith does not have churches; it has mosques. If Durkheim is using the term “church” to represent a congregation, then he is relatable in that all faiths have a common place of worship to commit to and trust whatever God they believe in.

I have learned and experienced Islam mainly through interactions brought upon by my father. As a kid, I went to the mosque with him. At a young age, I learned about faith and discipline through praying to God while an Imam read verses from the Qu’ran. Islam is a very strict religion and teaches discipline. I had to take my shoes off as soon as I entered the mosque and women had to be separated from men– usually in another room. I was very young, so I could stay with my dad while praying. No talking was allowed while the Imam was preaching. As a kid, I was curious. I wanted to ask questions about Faith to my dad, but learned that I had to wait until the prayer was over. Being silenced as a curious kid was difficult, but the overall experience gave my life structure. Because of the structure and peace I feel in my life when worshiping God, I will forever be committed to Allah.

Health Care, Wellness Provider And Faith Diversity

At the point when individuals are hit with a disease or have a genuine physical issue they go to God and religion to help them through the experience they are confronting. Regardless of what religion somebody has confidence in or which god they decide to love, there are likenesses among the differing beliefs. The objective of this paper is to analyze two different faith worldviews with respect to the social interaction that is offered among them. James Sire describes a worldview as a dedication, a fundamental orientation of the heart that can be expressed as a tale or as a collection of presuppositions (Shelly & Miller, 2006). The two faith worldviews I will analyze are Christianity and Sikhism. The seven perspective inquiries as indicated by James Sire are as per the following: ‘What is prime reality? What is the nature of the world around us? What is a human being? What happens to an individual at death? Why is it possible to know anything at all? How would we realize what is right or wrong? What is the significance of mankind’s history?” (Shelly & Miller).

What is Prime Reality?

The perspectives of Christianity are for the most part scripturally based. The prime truth is an idea that is individualized; Jesus Christ is at the focal point of prime reality for a Christian, anyway every Christian won’t have a similar reality as another devotee. Christians accept that God made man, and he sent his child Jesus Christ through the Virgin Mary as our deliverer. Jesus was executed for humankind and restored on the third day and that there will one day be a second happening to our ruler Jesus.

The Sikh perspective depends on the way of thinking of Guru Granth Sahib; it is an assortment of compositions and songs by the past Gurus of Sikhism, including writing from Muslim and Hindu scholars. The Sikh accepts there is one God, who is the genuine Guru. Previous Guru Nanak alludes to God as Karta Purkh or Creator Person.

What is the nature of the world around us?

The idea of outside reality for Christians is that God is maker of the world and Christians have an individual relationship with him. Sikhism outer the truth is that God is the maker of all things, and everything in life is honorable. Being a piece of this world is an open door for the spirit to rest with God.

What is a human being?

In the Christian confidence an individual is made in the image of God. In Genesis God stated, ‘Let us make humanity in our picture, in our similarity, so God made humankind in his own image, in the image of God he made them, male and female he made them.’ (Gen 26 and 27). The Sikh conviction is that people are at the highest point of made creatures. They are savvy, have sentiments, and are in finished control of their choices anyway are disturbed by the feeling of themselves. (Gill, R).

What happens to an individual at death?

For Christians the appropriate response originates from the Bible. Hebrews 9:27 states, ‘Similarly as individuals are bound to bite the dust once, and after that to confront judgment.’ (Heb. 9:27). This implies after an individual enters the afterlife they will confront judgment. Just the individuals who have acknowledged Christ as their Lord and savior will go into Gods realm. The individuals who have not will be thrown down into the pool of fire. The Sikh conviction is that each individual experiences numerous resurrections. When they are conceived as a human the spirit is near the finish of resurrection. At death the spirit of every individual is decided by God and he can decide to resurrect the spirit. On the off chance that God decides the spirit is sufficiently unadulterated, it can rest with him.

Why is it possible to know anything at all?

God has given his kin the intelligence to know the things of the world. Christians have understanding from ministers and the direction of others. Since people were made with a mind the Sikh are furnished with information

Christians can look to Gods scriptural lessons to translate directly from right or wrong. Christians go to the holy book to discover answers to life’s troublesome inquiries. For the Sikh, numerous answers and guidance can be found in the book of Guru Granth Sahib.

God made us as a result of his interminable love for us. Jeremiah 31:3 states, ‘I have adored you with an everlasting adoration.’ (Jer. 31:3). Another explanation we were made is to satisfy Gods unceasing arrangement. This arrangement incorporates Christians delivering others to Christ. As indicated by Sikhism the explanation of presence is to get one with God. Master Granth Sahib Ji says, ‘This human body has been given to you. This is your opportunity to meet God. Every single other work are of no utilization. Join the sacred gathering and think about the Name of God’ (Real Sikhism, 2016).

Critical common components

Christianity is a monotheism confidence in the God in paradise. God is triune, which means he is three of every one. God the father, the Son and the Holy Spirit. God made the sky and earth and all that is on it including individuals. God made man and woman, such as Adam and Eve in the image of himself. They lived in the Garden of Eden and were directed not to eat from the tree of information on great and underhandedness. In any case, they were misdirected and decided to sin. They were prohibited from the Garden of Eden. They were never again to have unceasing life on earth however would one day bite the dust. Because of their wrongdoing, they got isolated from God. This is the reason God sent his child Jesus to be conceived of a virgin named Mary. Jesus strolled among the individuals of the earth serving them and indicating the supernatural occurrences of God. It was God’s arrangement for Jesus to be executed and afterward raise from the dead on the third day. On account of Jesus penance Christians can discover salvation through Christ by setting their trust in him. This salvation is by God’s elegance not through acts of kindness or deeds. Christians accept that their reclamation in Christ is the best approach to paradise and spares them from the searing pits of hellfire.

Sikhism is the fifth biggest religion on the planet. They additionally accept there is one God. They accept he is a similar God for all individuals everything being equal. Significance is put on the instructing of the past Sikh masters. The conviction is that God and masters have consolidated and they are the maker is shown through them. The Sikh trust in resurrection. There are a progression of resurrections until the spirit gets human. Genuine salvation is acquired through acceptable deeds and carrying on with a model life so one may converge with God. Carrying on with a model life is appeared by dealing with one’s family unit, making a legit living and avoiding sins and the enticements of the world. Sikhism has confidence in racial and sexual orientation equity and regard all religions. Sikhism doesn’t have clerics, they are allowed to adore through supplication and readings of the Guru Granth Sahib at home or in a Sikh sanctuary. God is at the focal point of their lives in all that they do. They endeavor to carry on with a fair life, keeping otherworldly and transient commitments consistent. (Prologue to Sikhism, 2011).

Spiritual perspectives of healing

Profound recuperating includes the brain, body and soul. My soul can impact my brain and my mentality impacts my body. What I mean by this is on the off chance that I am experiencing a sickness I will look for God for protection. When I reach out to God for restoration the procedure of healing has just started. The information that god will restore me alleviates my mind and the positive reasoning positively affects my body to heal. Other worldly restoration isn’t exclusively strict based. I sometimes may depend on drugs to help with the illnesses that are available. Different devices to use to help in recovering are blessing’s with oil, contemplation, listening to quieting music and being in a quieting domain.

Restoration is something fundamental to all people regardless of the religion. Without restoration one would not overcome illness. With the goal for healing to happen it requires physical, mental and otherworldly angles. At the point when somebody has a disease they not just depend on the doctor to ‘fix’ them. Coming up with next process includes basic segments to all convictions: the conviction of a divine being, ancestral tradition, holy pledge/understanding between the god and mankind, saviors/holy people, hallowed writings, images, areas, objects and Sacred ceremonies, like a church organization or fundamentalists. (UCADIA, 2010).

Understanding of the diversity of faith

There are different convictions among human services laborers and their patients. It is basic for the medicinal services suppliers to get social equipped. Remember that while treating a patient that holds an alternate conviction from your own to treat that individual with pride and regard, be mindful to their convictions and practices and give them grace. In finishing this task I have come to understand that the entirety of the religions share regular elements. There are several religions and social practices far and wide. It isn’t plausible to be acclimated with each and every conviction. With the information that all religions share common parts, medical caretakers and others medicinal services suppliers will have the option to draw on the similarity and use what they know to think about their patients. The view of God is different to all individuals in all countries. Most religions discover comfort in their God when they are down on luck. In the medicinal services setting, individuals from all foundations need to realize they are being thought about as indicated by their conviction as well as values and with a typical shared regard that all foundations merit.

References

  1. Gill R. Sickhism. Human Nature and the Purpose of Existence. Retrieved March 6, 2016 from http://www.patheos.com/Library/Sikhism/Beliefs/Human-Nature-and-the-Purpose-of-Existence.
  2. Introduction to Sikhism (2011). Retrieved from http://www.sikhs.org/summary.htm
  3. Real Sikhism. Exploring the Sikh religion. Retrieved March 6, 2016 from http://www.realsikhism.com/index.php?subaction=showfull&id=1248309055&ucat=7
  4. Shelly, J. A., & Miller, A. B. (2006). Called to Care: A Christian Worldview for Nursing (2nd ed.). Downers Grove, Illinois: IVP Academic.
  5. UCADIA (2010). Religion and self. The common components to all religions. Retrieved from http://www.ucadia.com/me/m04/m040300.htm

Integrating Faith And Work In The Modern Society

Integrating faith with work among the society comes as a response to the sluggish attitude and sloppy work among Christians especially during the 21st century when work has become so important in terms of domestic consumption and national growth (Kansiime, 2015). A few people view work as though it was something accomplished for individual advantages. To them, when and how it is accomplished is not an inquiry identified with the feeling of the Divine or higher requesting.

A society has a variety of different origin as well as destination. They have different values in life and to them the “why” and “how” matter. John Polkinghorne asserts that ‘the ability of understanding to outrun explanations is intimately connected with the religious concept of faith’ (Polkinghome, 2004). Christians need ideas and values that can unite them to improve the traditional work ethic. The ideas of re-energizing and remolding are very important when focusing on changing attitudes and improving the work ethic that can change community focus. The understanding of biblical teaching and the integration of faith and work is aims at re-energizing the spirit of work, reviving and renewing the Christian work ethic.

Work is our daily life routine, in this regard; it may mean that if work has lost value, human life has lost value as well. In the creation story, work was considered good and was delegated to human beings by God as an earthly responsibility to serve and worship him (Genesis 1:28, 2:15). For that reason, it is true to say that people survive on the work of their hands. This is God’s design for human survival and as the means by which we serve him (Plams.128:2 and Proverbs.13:4). Work is divine, however, Christians have not discovered satisfaction in work as God intended. Human beings must be aware of this fact and guard against poor workmanship. Work that is well done attracts such appreciation that reveals God’s approval, like that one presented by Abel. When God was in the act of creation, he appreciated his own work and approved each day’s work. “And God saw that it was good” (Gen.1:11, 12, 19, 21, 25, and 31). The fall of humankind debased the work esteem and brought down its quality. Christians, who have gotten to scriptural educating, are required to reclaim their work from the corruption gained at the fall

Work cuts across all departments of human life, and Jesus used a number of parables to teach about work in the Kingdom of God. He used parables like the shrewd manager (Lukek.16), the gardener and the fig tree (Luke.13:6-9), and the lost sheep (Luke.15:3-7). All of these parables depicted different types of work and their significance in the Kingdom gospel. They contributed to the concept of subsistence and professional work. “Humans experience the fullness of life that God intended because we are being what God created us to be. In particular for our purpose. People are able to fulfil their callings of glorifying God by working and supporting themselves and their families with the fruit of that work. Supporting themselves and their families on a daily basis is subsistence. God instituted “subsistence work” that was to provide just enough to sustain human life. It is through work that sustainability on daily basis was mandated to humankind. It required physical involvement. Genesis refers to this kind of work saying, “The Lord God took the man and put him in the Garden of Eden to till it and keep it.” (Gen.2:15). If God had not wanted human beings to work, he would have set everything ready without any need of instructing them to “tend and watch” (Gen.2:15). Here work becomes a bridge of relationship. By working, human beings recognize the goodness of God and it brings joy. When people have eaten and filled their stomachs, it becomes easy for them to thank God for that provision. The hungry see themselves as unfortunate and do not find it easy to believe that they have a God who cares for them. Of course, since he is a God who has created human beings in his image and likeness, human beings have the capacity to emulate the Father and thank him even when they are not happy in life.

Workmanship skills are equally important that God gave human beings that make them professionals. Human beings live in an environment that involves discoveries, creativity or innovations influenced by science and technology. Before the modern world began to engage in work that utilizes tools and equipment, the ancient world already was active in making and shaping tools for use in their work. These tools made human beings technicians and engineers. However, with rudimentary knowledge, people had implements made for their daily work. The making and shaping of tools shows how human beings had concern for improving their work output. It shows how people regarded work as an essential part of life. Human beings became innovative, industrious, and creative by use of tools. These tools become important to making life worth living and meaningful. Biblically speaking, God gives the wisdom of becoming a craftsperson. He gave Bezalel and Oholiab the art and wisdom of craftsmanship. “See, I have called by name Bezalel… and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship” (Exodus.31:1-3). All people in one way or the other, have been blessed with skills purposely to help them do work but there are many who neglect these gifts, denying themselves participation and service to God by not utilizing any of them in their work.

The parable of the lost sheep provides an example of a responsible worker (Luke 15:3-7). The shepherd had one hundred sheep under his care. He was responsible for their well-being and return to the master with all one hundred. When he realized that one was missing, he acted like any responsible worker and went in the deep of the bush to recover the lost sheep. When he found it, he rejoiced and carried it home on his shoulders (Luke 15:5). At the end of the parable, the owner rejoiced for the recovery of the animal, but inside he was also rejoicing for having made a successful effort to recover what was lost. Many people in the course of their work do not mind the losses they cause to business. They do not even make efforts to recover those. Many people while engaged in public office think only about their salaries, their retirement benefits and sometimes their health insurance. Because of being dissatisfied with their pay, they begin pilfering from public funds and using other public facilities to meet their needs. They do not mind what the public loses or even says because they are simply hired. The civil service today is under fire because so many of the public officials are working on a hired basis. Corruption is at the center of debates in the parliaments. Unfortunately, the suspects are not willing to admit to wrongdoing because it would involve shame and possibly long term punishments. Many of them are Christians who confront their religious leaders for criticizing their corrupt life. They become irresponsible workers because they are hired and the work is not theirs. They do not mind about the outcome. Such kind of behavior gives an understanding of the difference between calling and employment.

Christians as people redeemed from the power of sin, should also be in position to redeem their work from the influence of sin. God redeemed us so we could do his holy work. Unfortunately, most of our work has been marred with displeasure, disappointments, and corruption. The Bible’s teachings have not transformed their work ethic and attitudes. Families and schools use work as punishment for wrongdoing. At schools, bad mannered students are canned and given manual work as punishment of their actions. At home, parents do the same. Children grow up believing that work is the punishment for wrong doers, which results in their hating it. They fail to see that work results in benefits to the one doing it. According to Haselbarth, “…work is a blessing of creation, not a punishment of sin as many ill-informed Christians think.” (Haselbarth, 2004). Because of the wrong attitudes, the value that comes from regarding work as part of human joy has become pain and resentment. Many have the impression that work is a means to deter wrong action because of this pattern of the culture.

This attitude has created a strong foundation to ignore all the delight that goes with work and an inability to see its value. Christians’ work and administration to God have declined in light of the fact that they have an alternate point of view and do not give it its due respect. Individuals have seen work as normal and common through which their own finishes are satisfied. This could be valid for Christians since they realize that what they call secular does not have a place with God. The implication is that sin debased the joy that individuals would have encountered at work. As far back as the fall of man, work has turned into the focal point of accomplishing individual objectives. Sin keeps on being an incredible power in the life of devotees yet calls for more prominent trust in the changing work of the Holy Spirit. The Christian’s reaction thusly ought to portray a comprehension of biblical teaching about work anyway much it has been marred with displeasure, disappointments and corruption (Kansiime, 2015). Their faith and Bible teaching has not transformed their work ethic and attitudes. Christians and their leaders are all responsible for the teaching, preaching, and living the gospel according to the cultural mandate (Genesis 1 and 2), and the Great Commission (Mathew.28:19-20).

Conclusion

The biblical teaching focuses on Christian faith and rooting of their work in that faith. That is why teaching based on observed work behavior among the Christians, should be referenced in order to change negative work attitudes, and poor work ethics. As a Christian there are two principal ways in which the faith teachers or any other Christian ministry can be evaluated: by the fruits in peoples’ lives and according to the truth of Scriptures. The best way to improve the Christian work ethic and attitudes is to be emphasized on the biblical teaching to initiate the understanding that work is part of our faith in God, based on a teaching tool that can academically follow a methodology in the teaching process among church institutions and influence church leaders (O’Callaghan, 2017). We are all responsible to teach the faith we have received to their families and communities where we live. Based on the fall, it becomes important to all Christians to learn that they have a responsibility to obey the command of the Great Commission. The degree of our involvement and understanding of the Scriptures reflects our calling and participation in God’s creative work. Since work is a mandate from God, and fulfilled in Jesus Christ, every response to work should have an objective and positive influence to the rest of the world.

References

  1. Haselbarth, H. (2004). Christian Ethics in the African Context. Nigeria: uzima. Retrieved from Christian Ethics in African Context.
  2. Kansiime, E. K. (2015). Integrating Faith with Work A Ministry Transformational Model. Geneva: Globethics.
  3. O’Callaghan, P. (2017, April 4). Retrieved from Cultural challenges to faith: a reflection on the dynamics of modernity: https://www.tandfonline.com/doi/full/10.1080/23753234.2017.1287281
  4. Polkinghome, J. (2004). Science Christian Belief: Theological Reflections of a Bottom-Down Thinker. SPCK.

Relationship Between Faith and Reason: Essay

The present research has been writing about the Eucharist, a broad subject in theological studies, but he has focused on the renewal of Jesus’ sacrifice in every Mass. As he has been writing along, he noticed the need to offer a better understanding of this specific aspect of the Christian faith by seeing the relationship between theology and philosophy. So, he turned to a document, Fides et Ratio, to look for some insights. He thinks that it is important to offer the foundations of rational thought to explain the mysteries of faith, such as the real presence of Jesus in the Eucharist, and the renewal of his self-sacrifice. By doing so, he wants to help others, including himself, to celebrate the paschal mystery in the Eucharist with conviction, devotion, and hope in life eternal.

John Paul II says that faith and reason are like two wings on which the human spirit rises to the contemplation of truth. He talks about the foundation of knowledge through philosophy, but he emphasizes the importance of faith and reason to know the truth. He says that the two sources of knowledge are natural reason and divine faith. According to him, the truth attained by philosophy and the truth of Revelation is neither identical nor mutually exclusive. Philosophy and the sciences function within the order of natural reason; while faith, enlightened and guided by the Spirit, recognizes in the message of salvation the fullness of grace and truth, which God has willed to reveal in history and definitively through his Son, Jesus Christ. He says that truth, natural and revealed, finds unity in Christ. This truth, which God reveals to us in Jesus Christ, is not opposed to the truths that philosophy perceives. On the contrary, the two modes of knowledge lead to truth in all its fullness. The unity of truth is a fundamental premise of human reasoning, as the principle of non-contradiction makes clear. He adds that faith and reason cannot be separated because they complement each other, even when they seem to oppose each other as the wisdom of the world (see 1 Cor 3:19) against the wisdom of God revealed in Jesus Christ. He says that human logic is challenged at the event of the cross. It is here that every attempt to reduce the Father’s saving plan to purely human logic is doomed to failure. Man cannot grasp how death could be the source of life and love; yet to reveal the mystery of his saving plan God has chosen precisely that which reason considers foolishness and a scandal.

The pope affirms that faith illuminates reason, and mentions that some Fathers of the Church, like Origen and Clement, used philosophy to explain the mysteries of God. Assuming many elements of Platonic thought, Origen built an early form of Christian theology. The foundation of philosophy helps to have a rational discourse about God. He says that reason helps to find the yearnings of the human soul, but Christian faith leads to finding the truth. Surpassing the goal towards which it unwittingly tended by dint of its nature, reason attained the supreme good and ultimate truth in the person of the Word made flesh.

In Fides et Ratio, John Paull says that the Church reaffirms the need to reflect upon the truth and invites philosophers and theologians to proclaim the truth openly, exploring the different aspects of truth. He affirms that the Church has its origins in God, who makes Himself known through Revelation, As the source of love, God desires to make himself known; and the knowledge that the human being has of God perfects all that the human mind can know of the meaning of life. He says that Revelation is still a mystery because our understanding of God is limited, but through faith, it is possible to penetrate the mystery and understand it coherently. He affirms that because God makes himself known; He is the source of credibility of what He reveals. John Paul II talks about the obedience of faith: Faith is said first to be an obedient response to God, and by faith, people give their assent to this divine testimony. There are two dimensions of faith: cognitive and fiducial. The cognitive dimension communicates a truth, a doctrine, or some specific content. But the cognitive dimension is not enough. Therefore, the fiducial dimension trusts God, the source of Revelation.

The pope talks about God`s Revelation in human history and affirms that the whole work of creation and salvation finds meaning in Christ, with the Incarnation of the Son of God. He says that Jesus Christ was sent as a human being to human beings to complete the work of salvation. God takes on a human face and the Eternal enters time to show his love for humanity. The truth communicated in Christ’s Revelation is therefore no longer confined to a particular place or culture but is offered to every man and woman who would welcome it as the word which is the absolutely valid source of meaning for human life.

John Paul II says that to remain faithful to the teachings of the Apostles, the Church uses three essential points of reference: Sacred Scripture, Sacred Tradition, and the Magisterium of the Church. He mentions that theology is structured as an understanding of faith in the light of a twofold methodological principle: the listening of the faith (audits fidei) and the understanding of the faith (intellectus fidei). He comments that by listening to the faith, theology makes its own content of Revelation according to the teachings of Scripture-Tradition-Magisterium. By the understanding of the faith, theology seeks to respond through speculative inquiry to the specific demands of disciplined thought. Philosophy contributes specifically to theology in preparing for a correct audits fidei with its study of the structure of knowledge and personal communication. He adds that the intellectus fidei expounds the truth in bringing to light the salvific meaning of these propositions for the individual and for humanity. He affirms that from the sum of these propositions, the believer comes to know the history of salvation, which culminates in the person of Jesus Christ and in his paschal mystery.

Karol Jozef Wojtyla mentions that the role of Christian theology is to give an understanding of Revelation and the content of faith, especially explaining the emptying or relinquishment of divine attributes of Jesus Christ by becoming human.

The very heart of theological inquiry will thus be the contemplation of the mystery of the Triune God. The approach to this mystery begins with reflection upon the mystery of the Incarnation of the Son of God: his coming as man, he’s going to his Passion and Death, a mystery issuing into his glorious Resurrection and Ascension to the right hand of the Father, whence he would send the Spirit of truth to bring his Church to birth and give her growth. From this vantage point, the prime commitment of theology is seen to be the understanding of God’s kenosis, a grand and mysterious truth for the human mind, which finds it inconceivable that suffering and death can express a love that gives itself and seeks nothing in return.

According to Wojtyla, divine Scripture has the authority to reveal the mysteries of God, for example, the real presence of Jesus in the Eucharist according to the words Take and eat this is my body (see 1 Cor 11:24), and the purpose of it: for the forgiveness of sins (see Mt 26:28) and for eternal life (see John 6:54). The pope comments, In a sense, then, we return to the sacramental character of Revelation and especially to the sign of the Eucharist, in which the indissoluble unity between the signifier and signified makes it possible to grasp the depths of the mystery. Following the words of Jesus recorded in the gospels, the pope affirms the real presence of Jesus in the Eucharist: In the Eucharist, Christ is truly present and alive, working through his Spirit. He mentions that even though it looks like common bread in the eyes of reason, faith leaves nature far behind to recognize this special mode of presence. He says that intelligence enables everyone, believers, and non-believers, to increase knowledge, but Revelation has a unique contribution:

What is distinctive in the biblical text is the conviction that there is a profound and indissoluble unity between the knowledge of reason and the knowledge of faith. The world and all that happens within it, including history and the fate of peoples, are realities to be observed, analyzed, and assessed with all the resources of reason, but without faith ever being foreign to the process. Faith intervenes not to abolish reason’s autonomy nor to reduce its scope for action, but solely to bring the human being to understand that in these events it is the God of Israel who acts. Thus, the world and the events of history cannot be understood in depth without professing faith in the God who is at work in them. Faith sharpens the inner eye, opening the mind to discover in the flux of events the workings of Providence.

Theology works directly with the authoritative sources of God`s revelation, mainly, Scripture, but there are broad implications for the nature and purpose of theology itself. There is plurality in types or styles of theology; there are different churches, confessions, and consequently, different theologies. In a postmodern climate, we attend to the complexity of the self and to the multiplicity of selves. One traditional way of expressing the theological movement of understanding is Anselm`s definition of theology as faith-seeking understanding. Theological understanding takes place within the habits of faithful living. Theological understanding is historical, existential, and temporal, but this understanding involves more than history, existence, and time. Faith is the point of departure for understanding realities that serve as the first concern of other intellectual disciplines, such as anthropology, sociology, philosophy, or other branches of natural sciences.

Theology involves much more than the interpretation of divine Revelation, and sometimes addresses questions of the self, culture, and language. Christian theology grants a primary place to the person and work of Jesus Christ. Christian theology studies the incarnation of God for the sake of redeemed humanity. Jesus’ institution of the Eucharist at the Last Supper was the provision for this historical acting presence for the future that is meant to be shaped by him. The origins of the Church reside within the origins of the celebration of the Eucharist. Eucharistic systematic theology engages the full scope of theological concerns in order to reveal, shape, and illuminate them as dimensions of the Eucharistic reality, the invitation to share God`s life of communion and to live this communion on earth as it is in heaven.

We can recognize different modes of Christ`s presence: Scripture, sacraments, assembly of the baptized, and the needy. The theological content of the Eucharistic people is the ecclesial extension of the presence and sacrifice of Christ within their common life. In the celebration of the Eucharist, the Church remembers, proclaims, and participates in the sacrifice of Christ. Sacrifice marks the nature and purpose of the Church, which she shares in Christ`s redemptive work. As a space opened by the sacrifice of Christ, the Church is a place where sacrificial living makes sense.

The life of the early Christians was a Eucharistic one. When individuals became Christians by baptism, they were brought into the assembly to join in the prayers of the people and to stay for the Eucharistic prayer and communion. So, the Eucharist became the life of the Church. While the offering is the pivotal movement of the Eucharistic life, remembering Jesus is its center of gravity. Jesus’ mandate, Do this in remembrance of me, binds the Eucharistic action to the particularity of his person. We do not remember Jesus without the Eucharistic action, and we do not have a Eucharistic action without remembering him.

The proclamation of the gospel is a service to the Christian community and to the whole of humanity. The Eucharistic mission is to teach people how to remember Jesus. The mission is about feeding people; it is about giving life. However, his feeding is not just sustaining the basic human needs but preparing them for a banquet with eternal proportions. We are to proclaim the Word of God to them and to provide a basic and accessible framework for understanding who Christ is and why he matters for us, and possibly for them.

Definition Essay on Faith

This paper aims to focus on the topic of ethical faith integration. The use of this skill is important in order to avoid any potential legal and ethical issues when considering integrating faith into practice. Every individual has different views on whether or not integrating faith in practice is possible or if is it rationale. Practicing faith in communities can be accomplished in many ways for individuals with any religion. This skill is an important technique needed in the social work profession. It is important to gain much knowledge and use of this skill.

To my understanding, ethical faith integration is being ethical about one’s faith. Ethical faith integration is the practice of your religion and the understanding of others’ faith if it differs from your beliefs. It is important to be ethical and understanding of others’ faith and belief. Not everyone has the same faith and belief, so some may disagree because it is different from their own. However, it is important to try and keep an open mind when it comes to ethical faith integration.

When considering integrating faith in practice, I find that inputting your own faith into others can cause legal and ethical issues. The National Association of Social Workers (NASW) Code of Ethics states the ethical principles and standards that must be followed in the social work profession. One ethical standard is 4.02, which is discrimination. “Social workers should not practice, condone, facilitate, or collaborate with any form of discrimination based on religion,” (National Association of Social Workers, 2008). Therefore, the client should not be discriminated against for having a different religion than the social worker.

Integrating faith in practice is possible and rationale because it is a part of our everyday lives. Especially if the church is a resource that will be useful to a client, then the social worker must integrate faith into practice. There may be situations that which practicing in faith is needed along with some interventions that involve practicing in faith. In the book, Why I Am A Social Worker, many of the social workers’ stories involve them practicing their own faith in practice. A social worker named Allison integrated faith in practice, “by seeing the value of each student, praying for him, and helping him to find his own power to make life choices,” (Garland, 2015). So, my view on integrating faith in practice is that it is possible and rationale depending on the issue or situation of the client and their needs.

Social workers can practice in faith communities anywhere. Churches are one of the main sources to practice faith in communities. Another way to practice is through religious organizations. Social workers can also gather and create their own religious ceremonies. Getting communities together and having a religious gathering by doing a church service and having activities that involve religion could also be a way to practice their faith.

I want to learn more about the importance of this skill and how I can better myself with this skill. I would like to learn about the proper techniques I need to take when using this skill. I would like to learn how it could be used in any situation if needed. Along with when and how to use this skill in my future career as a social worker.

    1. Garland, R. (Ed.). (2015). Why I am a social worker. Botsford, CT: North American Association of Christians in Social Work.
    2. National Association of Social Workers. (2017). NASW code of ethics. Washington, DC: Author. Retrieved February 8, 2021, from https://www.socialworkers.org/About/Ethics

Faith and Helping Others as Dorothy Day’s Two Loves: Critical Essay

Dorothy Day was a writer and activist who later in life converted to Catholicism. She enjoyed helping people and bringing faith into the lives of others. According to Dorothy, faith was the most important thing for a human being to have, and it is what gives life purpose. She had a strong belief that one can’t obtain the ‘richness of life’ without some form of faith. One aspect of faith that was crucial to her beliefs and her life was ‘fides qua creditur’, meaning the faith that one believes. The faith she believed was the act of helping others, which she was able to achieve through God, whom through her life she came to know. What Dorothy believed and achieved in her life was important. Her journey before becoming Catholic led her and allowed her to come to know God, and when she converted, she was able to turn to Him and understand Him in a way that made her feel complete. Once she converted, her love for her faith led her to start the Catholic Worker Reform, which created communities consisting of Catholic people and families that allowed for faith to be shared. For Dorothy, faith was a journey, and for most of her life wasn’t labeled under some form of religion, it was personal to herself, her beliefs, and her love for God. However, when she did convert to Catholicism, her faith only strengthened. It allowed her to continue her desire to help others in need and brought them together in a community of loving God and others.

Dorothy Day was born in New York in 1897 and was raised by two Christian parents. As a child, religion wasn’t often discussed; however, Dorothy always had a fascination with God. At a young age, she had an interest in praying, church, and would often read the Bible. This spiritual love would later in life turn into a devotion to Catholicism. Dorothy was an activist for social justice, and during the times before she converted, would participate in different movements such as the women’s suffrage movement. She fought at the White House with many other women for the right for women to vote, and would later be arrested and spend time in jail. This shows her devotion to fighting for what she believes is right. She attended the University of Illinois, but later dropped out to pursue a new life in New York City. She started off working for a daily newspaper, the New York Call. When Day was older, she met a man named Forster, and together they would start a life together and have a child. When she gave birth to her daughter, Tamar Teresa, she felt that she needed for her to be baptized and Catholic because for Dorothy faith was necessary to live a joyful life. Forster was not a very religious man and did not agree with the idea of their daughter being baptized; however, he never spoke up about it to Dorothy. He knew that is what Dorothy had wanted for Tamar, and that once it happened, his relationship with his family would be ruined. Her passion for faith was so strong it led her to a broken relationship with Forster, whom she loved dearly.

The chapter ‘Love Overflows’ in Dorothy Day’s autobiography talks about her relationship with her partner, converting, and how much of an effect they had on one another. Even before Dorothy was a Catholic, she loved God and felt that she needed God in a more prominent role in her life after she gave birth. She felt that throughout her life, she was learning more and more about God, and shortly before she converted, she said: “I came to know God”. Throughout the chapter, it seems as though Dorothy is so devoted to God, reading a lot of religious texts and learning many prayers, yet at that point she still wasn’t even Catholic. I feel as though Dorothy loved her partner Forster so much that she was avoiding conversion because she did not want to leave him just yet. Their relationship at this point was very broken because Forster knew of her intent of their daughter to be baptized. He would leave often, and they wouldn’t speak all that much. After Tamar’s baptism, he did not partake in any of the festivities and left for several days. What saddened Dorothy the most was how Forster loved their daughter so much and that being Catholic would divide their relationship. Even as they drifted apart, Dorothy loved him and knew that her conversion would solidify their split and would leave her and Tamar to be alone, which is something she had feared. In this chapter, it seems that in Dorothy’s life, faith has been such a journey and that God was always present in her life, whether or not it was categorized under some form of religion. However, when she did finally convert, her faith was complete.

Dorothy’s conversion would lead her to Peter Maurin, a dear friend and devoted Catholic, and together, they would start the Catholic Worker Movement. Dorothy’s first impression of Maurin was that he was “a short, stocky man in his mid-fifties, as ragged and rugged as any of the marchers I had left”. To Dorothy, Peter certainly looked like an underprivileged worker. During this time, she felt complete because with the help of Maurin, her two loves were brought together, faith and the poor. Dorothy always had a passion for helping people in need and fighting for what is right. She even participated in a hunger strike when she was incarcerated. This love for helping others only strengthened when she converted. Being Catholic allowed her to start the Catholic Worker Movement, which was devoted to helping the poor and using faith and Catholic ideals to bring them together. The two things Dorothy dedicated her life too were able to be brought together into one large movement that helped the lives of many. This merge between her two loves made her feel complete. Without her conversion, Dorothy would have never met Peter, and the Catholic Worker Movement would not exist. Her faith led her to this creation and allowed for it to prosper in the way that it did. Catholicism brought everything that Dorothy could have dreamed of into reality and gave her life purpose.

Community is the foundation for religion and allows people to hear other views and understand God through the help of others with the same beliefs. In Dorothy’s autobiography, she states: “My whole make-up, led me to want to associate myself with others, with the masses, in loving and praising God”. Dorothy’s faith led her to want to start a community of her own where the poor can get help, faith, and their love for God can be shared. Loving God and loving your neighbor was central to Dorothy’s faith. The Catholic Worker Movement allowed her faith to strengthen, and it powered her spirituality and drive for helping others. Her love for helping others was so strong that she credited her conversion to the poor.

The Catholic Worker Movement aimed to bring charity to others in the way Jesus Christ did. That being said, Dorothy Day’s faith incorporated the idea of Incarnation. Incarnation is when God or Logos ‘became flesh’. When Jesus Christ was on earth, he was devoted to helping others. His devotion to others was expressed when he was crucified for his faith. Like Jesus, Dorothy too devoted her life to helping others in need, as seen through her creation of the Catholic Worker Movement. Jesus was sent to spread the word of God and left an impact that led to the creation of many known religions today who share a love for God, Catholicism being one of them. Similarly, Dorothy wanted to enlighten people about God and bring faith into their lives because of the joy she knew it would create. Both Dorothy and Jesus were heavily criticized for their work, but in the end, both knew the happiness faith would bring to people’s lives.

Dorothy’s life also incorporates the idea of the ‘foolishness of preaching’. The foolishness of preaching refers to God’s unconditional, self-emptying love toward creation. Dorothy lived for God and for others. She loved others and God without thinking about herself, because she knew helping others helped her become closer to him. Dorothy felt she knew him and because of this she had unconditional love towards others the way God did.

Dorothy Day was a wonderful woman who brought light into many people’s lives. Once she converted to Catholicism, her faith got stronger and allowed her to help others in ways she wasn’t able to before. When Dorothy converted, she was able to enrich the lives of others, as well as her own. It helped her create new movements and have a stronger care for others, which she always had. Her newfound faith guided her through life, gave her strength, and enlightened her. This allowed her to enlighten others and create communities encompassing faith and God’s love.

Works Cited

  1. Klejment, Anne. The Spirituality of Dorothy Day’s Pacifism. Vol. 27, Catholic University of America Press, 2009.
  2. Krupa, Stephen. Celebrating Dorothy Day: Dorothy Day Continues to Represent the Radical Conscience of American Catholicism. Vol. 185, America Press Inc., 2001.
  3. Day, Dorothy. The Long Loneliness. Harper &. Brothers, 1952.

The Alterations Of Faith

Before any cruelty of the holocaust had occurred, Elie’s relationship with his religion was strong and his faith was incorruptible, but the concentration camps had irreparably shaken his beliefs from obeying his religion to questioning its conviction.

Before the holocaust had initiated, Elie was devoted to his religion and faith. When Elie was asked with the question of why he prayed by Moishe the Beadle, he indefinitely replied with, “Why did I live?” and “Why did I breathe?”(4). Elie is baffled by the fact that his religion had been embodied within him. His religion had become second nature to him because he could not imagine a time where he didn’t believe in it. Moreover, Elie had put all of his efforts into further examining the fundamentals of his religion. He “continued to devote” himself to his studies of “Talmud during the day and Kabbalah at night.”(8). Because he is following all of the practices of his religion and learning the secrets of Jewish mysticism, Elie is becoming more abiding to his faith. He is becoming more definitive of his devotion to his Jewish beliefs and understands that learning more would help him become apart of something greater. As a result, Elie’s dedication to his religion had been a bond that was inseparable before the holocaust had occurred, in which creates his obedience toward his religion.

Additionally, Elie begins to learn the Holocaust’s horrors that it has brought upon society and his religion’s demeanor during the times of crisis. In the heat of the moment, when it felt like all was lost, Elie shouted, “But look at these men whom you have betrayed, allowing them to be tortured, slaughtered, gassed, and burned.”(68). Elie is becoming resentful of his religion because he doesn’t understand the logic of it. He is doubting whether there is God or not because he is allowing the bloodshed of innocents that pray before him without reason. Consequently, this leads to Elie doubting the existence of the idol that he had admired. During his time in Auschwitz, Elie had muttered, “And in spite of myself, a prayer formed inside me, a prayer to this God in whom I no longer believed.”(91). Elie no longer believes in God because of the horrible sights that he has seen. He had lost all hope and speculated that a prayer would be enough to get Elie out of this mayhem. After experiencing many unforeseeable sights and hardships, Elie had questioned his beliefs and had lost his faith in his religion.

Even if all may seem lost, people should not lose faith in all matters they have believed in because the future still remains.

Faith’s Impact On Substance Abuse

According to the Center for Substance Abuse Treatment and the transtheoretical model of change, “for most people with substance abuse problems, recurrence of substance use is the rule not the exception” (Enhancing Motivation for Change, 1999, p. xvii). Relapse can and most likely will occur in recovery, and should be recognized as well as anticipated by substance abuse recovery counselors. The significant challenges to counselors are bringing a client successfully and securely through a relapse and eventually preventing relapse from occurring at all. For many, helping a client find faith in a higher power is an essential piece of the puzzle for overcoming addiction.

In research collaborated by Laudet, Morgan and White, there are three stages of recovery for those with the disease of addiction: early recovery, middle recovery and late recovery (2006, p. 36). In early recovery, staying clean is the main focus. Every day thoughts revolve around simply making it through the day without using. This stage, lasting one to three years, can be the most difficult, and is most likely the area when relapse is most frequent as clients find it easier to simply use than to fight the urge.

The second stage that occurs in regaining sobriety is middle recovery. Here, a client may be asking themselves “what do I do now?” It is common for a client to come to seek recovery after hitting rock bottom. This rapid decline often entails homelessness, unemployment, estrangement from family and friends as well as health concerns; very overwhelming realities that may weigh heavy on a client’s mind and may be more of a burden than can be held. Here again is an area that counselors should be aware of relapse. Clients may falter in this stage, as the realization of rebuilding a life from the bottom up can be overpowering. Searching for a home and a job is daunting, ridding oneself of guilt and shame to become capable to approach loved ones is trying, and facing difficult health issues often brought about by their own substance abuse is frightening. These situations trigger great quantities of stress, a common prompt for substance abuse and relapse.

The third and final stage of recovery is known as late recovery, and involves a client finding growth and meaning in life. In this stage, relapse may be less frequent as a sense of purpose is found. As this stage is found only by enduring great challenges, a client may not be as tempted by relapse and the act of back tracking in their recovery may seem tiresome and unworthy of their time. However, though a deep awareness of the consequences of substance abuse is profound, relapse is still possible if an addict forgets that he or she has a disease that is incurable and succumbs to the enticement of “just this one time can’t hurt” or has the thought that “I have been clean for so long. I am cured.” Bill W. stated in his book Alcoholics Anonymous that “This is the baffling feature of alcoholism as we know it-this utter inability to leave it alone, no matter how great the necessity or the wish” (pg. 34). Complete abstinence is the only choice for those with the disease of addiction, and so many recovering addicts forget this simple realization in the late recovery stage.

Hitting rock bottom so to speak is a reason for change commonly heard from those who seek treatment. Mothers who have lost custody of their children, spouses who have become fed up and left, loss of employment due to inability to perform necessary tasks, arrests due to drug and/or alcohol use, homelessness and serious illness are all incentive to desire to be well. Addiction can cost its victims a great amount and in doing so can be the origin of a great turn around in the mindset of an addict.

There are times when motivation is unobtainable, and measures are taken in the form of interventions by loved ones. Or if legal issues are involved, a judicial ruling may strongly speed momentum towards a positive resolution. Often times these recovery arrangements do not acquire the results that are hoped for because a client that is forced to face recovery is not mentally invested in getting well and is simply going through the motions. Treatment in any circumstance is beneficial, however risk of relapse is always looming. The challenge for a substance abuse counselor is breaking this cycle and guiding a client into finding a strong and satisfying life.

Even though there are the benefits of motivators that lead a client to recovery, the situations that caused the motivation still exist after recovery and remain stressful. Stress equals relapse. Relapse equals a greater problem. This equation simply put creates a vicious cycle that seems hopeless. According to Nordfjaern, “relapse could be defined as increased use of substances either after a period of abstinence or a period of lower substance use”. Risk factors found to be of great significance in this study include depression and lack of social support as well as gender, absence of employment, low education levels, diagnosed mental disorders and treatment history (Nordfjaern, 2011, p. 314).

As of 2013, relapse rates amongst men and women are significantly different: men rate at 54.5 percent more likely to relapse as compared to women who are ranked at 71.9 percent more likely to fall into active addiction. Reasons for this discrepancy can be detected in behaviors before treatment (Maehira et al., 2013).

“For men, baseline factors associated with relapse were living with other people who use drugs (PWUDs), living alone, and not having sex with non-commercial partners; whereas for women these were previous history of drug treatment, unstable housing, higher earnings, preferring to smoke heroin and injecting buprenorphine/pethidine” (Maehira et al., 2013, p. 1).

According to Maehira et al., woman also have the stress of selling sex for money, multiple sexual partners, and with lack of condom use had the higher risk of sexually transmitted diseases (Maehira et al., 2013).

With such a variety of stressors, and a diverse cultural society, relapse seems to be virtually inevitable. With a strong recovery program that prepares a client for these ordeals outside of treatment and a solid after care program, clients have a better opportunity to recover quicker from relapse and eventually find relapse absent from their lives.

It is important for substance abuse counselors to understand the developmental aspect of moral and faith development when considering a spiritual, faith based program as a foundation to addiction recovery and relapse prevention as well as to recognize and accept spiritual differences (Weiss & Sias, 2011, p. 85). Lawrence Kohlberg established a sequence of moral reasoning that incorporates three levels: preconventional morality, conventional morality and postconventional morality. Within each level there are two stages, equaling six total stages a person may ascertain in development. As we grow cognitively, our moral thinking changes from a clear black and white moral ground to one that has shades of grey according to society and its views. (Feldman, 2011, p. 320-321) For instance, a child may see stealing as simply wrong and something that he or she should not do (preconventional morality). As development continues, he or she may see moral behavior in a different view that allows thoughts to vary between different areas of correct conduct. For example, touching on the substance abuse theme, ‘if I drink this I am going against my recovery’ or ‘if I do not drink this I have to deal with my issues and may not be a happy person’ (conventional morality). It is not difficult to see how this could increases anxiety and cause sudden relapse. Someone who has advanced to postconventional morality (which is according to Kohlberg, a rarity) may see drinking as a hiccup in their recovery and may attribute not drinking to their misery, however they will ultimately chose to refrain from drinking because in the long run this what is paramount to their living a life that is gratifying and pleasing. Postconventional morality is a level that requires a measured self-assessment to go beyond society’s sense of right and wrong. In this level we find spirituality and faith as prominent in a person’s judgment and when sorting through various decisions, though they may be attracted to choices that are have negative repercussions, in the end their faith in a higher being prevails. This level is one found with experience. In fact, “…not everyone is presumed to reach the highest stages: Kohlberg found that postconventional reasoning is relatively rare” (Feldman, 2011, p. 322).

Fowler takes morality development one step further and explains the growth of faith in a person’s life.

“He described religion as cultural expressions of faith; thus, whereas faith and religion are reciprocal for Fowler, faith is the more encompassing term for him. In this way, his definition of faith lies closer to the definition of spirituality that one finds in some current discussions of the relationship and differences between spirituality and religion. For Fowler, faith, as a universal human activity of meaning making, is grounded in certain structures (inherent in human interactions) that shape how human beings construe and interact with self and world. These structures (e.g., cognitive development, level of moral reasoning, locus of authority, and others described later) are distinguished from the contents of faith. That is, faith is not so much a set of beliefs as a way of knowing, a way of constructing one’s experience of the world. It is the structures, rather than the contents of faith, that determine one’s faith stage” (Parker, 2009, p. 112-113).

In this review, only stages one through five will be identified as counselors are not likely to see stages zero or six. Stage one (intuitive-projective) of Fowler’s theory of faith development begins in Vacation Bible School and stories such as Noah and the Ark and Jonah and the Whale. Like from Aesop’s fables, lessons are learned by imagination and symbolism, wisdom drawn from story time. Fantasy is important in this stage, and when it mixes with a child’s reality it creates instructions for further faith development.

Stage two (mythical-literal) cultivates a cause and effect relationship with life. If good is brought forth, good will happen in return. This is also a time that realization comes that bad does not always receive punishment and good does not always produce positive outcomes. These epiphanies can make for a confusing mindset, and this would be an important time to talk about faith with a child.

In Stage three (synthetic-conventional) of Fowler’s faith development is based on what society views as acceptable. Ones self-worth focuses on how others approve or disprove of certain actions. This is an important stage to recognize as a counselor since this is when an individual will find a relationship with a higher power to be a satisfying or they may find that higher power to be a burden if life is not satisfactory. As a substance abuse counselor, it is essential to make light of strengths a client has, and encourage a positive attitude going forward while building a strong faith foundation so that as a client leads into recovery, relapse temptation has less of an opportunity of following through or is recovered from quickly.

Stage four (Individuative-reflective) is a level that counselors should help their clients attain as this is where one can take responsibility for one’s own decisions and actions and can also begin to take full control over their beliefs and their faith in a higher power. It is here that one can separate themselves from group approval to finding a more individual sense of self, allowing for a more direct path to recovery that is free of binding expectations of others. However, this can also be a time of struggle if a client is in this stage during active addiction. A client may see that their choices and lifestyle are unchangeable, and can be difficult to sway into a more positive mind set. Being able to recognize key stage attributes and their possible transition periods help a counselor best help their client in the road to recovery.

A person who is in stage five (conjunctive) of Fowler’s faith development theory are able to realize that while a task or goal may be difficult or daunting, it is attainable with determination and positive motivation. Faith in a higher power can be solid in this stage. However, when viewing the world a person can become cynical and belief that the world is a good place can become difficult to perceive. This requires a steady devotion to seeking strength and knowledge from faith and a higher power, as well as finding a social group that has similar beliefs (Parker, 2009, p. 114).

Kohlberg and Fowler are thorough in their study of moral and faith development, and while there are criticisms, these two factors have found their way into substance abuse recovery and have been successful in guiding many who have been in active addiction into a life that is fulfilling and faith filled.

While neither researcher mentioned a distinct spiritual basis, Alcoholics Anonymous and the 12-Step program have situated a program that is founded on a relationship with God and a deep spiritual walk with Christ. In the book Alcoholics Anonymous, Bill W. speaks to the atheist or agnostic: “Lack of power, that was our dilemma. We had to find a power by which we could live, and it had to be a Power greater than ourselves” (Wilson & Parkhurst, 1939, p. 45). ‘A power higher than ourselves’ is specified as God by Bill W. and he challenges those in active addiction to give over their dependence to Him (Wilson & Parkhurst, 1939).

Scripture is highlighted throughout each step, and clients are encouraged to either discover Christ as their savior, or to renew their existing spiritual walk with Him. Spirituality is a personal experience. Mason, Deane, Kelly and Crowe differentiated “Spirituality is considered to be a predominantly individual experience, whereas religiosity is often thought to include individual and institutionalized components” (Mason, Deane, Kelly, & Crowe, 2009, p. 1927). Alcoholics Anonymous and the 12-Step Program encourage both a personal relationship (Step 2) and an institutional factor (Step 12).

James 1:12 reminds us that “blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him” (NIV). How to endure temptation is key, and there are many avenues science and research has found to treat the disease of addiction. Medications are used to ease the discomforts or lessen the risks of withdrawal, however, without further treatment the majority of clients are in active addiction shortly after treatment. Drugs that treat drug addiction are popular, the most being methadone which tricks the tissue into thinking it has been given opiates as the body has become accustomed to having the drug in the system and has need of its effects (DrugFacts: Treatment Approaches for Drug Addiction, 2009). Antabuse is commonly prescribed for treatment of alcoholism which makes the user ill if a drink is given. While all of these medications may seem viable ‘treatments’ for addiction, a question that could be asked is ‘What if the person with the active addiction decides not to take them?’ In this case, treatment begins at square one.

Behavioral treatment envelopes many areas, including motivational interviewing which helps a human service professional assess the client’s readiness for recovery and further that client’s motivation to do so. Motivational incentives increases the likelihood of recovery by offering incentives for abstinence from drugs or alcohol (DrugFacts: Treatment Approaches for Drug Addiction, 2009).

Cognitive and behavioral therapy offers a client the opportunity to recognize triggers, stressors and motives for addiction and supports a change in thought and behavior to increase the odds of successful treatment and relapse prevention (DrugFacts: Treatment Approaches for Drug Addiction, 2009).. This therapy can be simply cognitive and behavioral, or it can be spiritual and faith based. “Although it is unclear exactly how spirituality operates to predict craving, it is possible that spirituality may improve one’s sense of confidence in a range of situations (self-efficacy) and the capacity of individuals to effectively cope with “cravings” over the course of treatment” (Mason et al., 2009, p. 1928). By helping clients grow in their walk with Christ, and find faith in God and in themselves, it is promising that recovery can last a lifetime.