Category: Jesus Christ

Author Herman Melville began writing the novella Billy Budd, Sailor in 1890, toward the end of his life. Published posthumously in 1924, Billy Budd, Sailor tells the story of a violent incident on a merchant ship wherein a young sailors captain orders him executed for the capital crime of murder.

At the time that Herman Melville began writing the novella, the literary relevance of his work, and popular interest in his novels and short stories, was virtually non-existent.

He had, in fact, published nothing in a decade (Cohen 7). As an old man, Herman Melville grappled with questions of religion and spirituality, and these questions colored the style of his writing, which became increasingly religiously allegorical in his later years.

Melvilles lifelong friend and fellow writer Nathaniel Hawthorne observed that by the end of Melvilles life he has suffered from too constant literary occupation, pursued without much success, latterly; and his writings, for a long while past, have indicated a morbid state of mind (Cohen 7).

Hawthorne also spoke of Melvilles constant wrestling with religious questions: Melville, as he always does, began to reason of Providence and futurity, and everything that lies beyond human ken, and informed me that he had pretty much made up his mind to be annihilated; but still he does not seem to rest in that anticipation&. He can neither believe, nor be comfortable in his unbelief; and he is too honest and courageous not to try to do one or the other (Cohen 7).

Melvilles inability to come to a clear position on religious matters shines in Billy Budd, Sailor, a story which presents the disturbing dilemma of the execution of an innocent man, essentially a victim of envy and gossip, who is brought down by the betrayal of one of his own: a fellow sailor. In critic Esther Smiths words, in Melvilles twilight years, as the biographical nature of his material gave way to his increasingly painful spiritual struggles, his work grew richer but darker (Smith 1).

The dark major theme of Billy Budd, Sailor, is that of sacrifice, specifically, the blood of an innocent shed to atone for the sins of the multitude, much like the biblical story of Jesus Christ. Thus Billy Budd, Sailor is best understood in the allegorical sense, as a novella that retells the story of Christs betrayal, crucifixion, and resurrection. The main players in Melvilles retelling are Billy as Jesus Christ, Claggart as Satan, and the Grizzled Man as Judas.

Melville makes a number of allusions to Billys function as a sacrificial deliverer, and often directly compares the novellas main character to Jesus Christ (Loges 137). The author describes Billy as young Adam before the Fall, and as the critic Esther Smith points out, this makes him vulnerable to the likes of Claggart, since Billy is, of course, living in the world after the Fall (Smith 1).

Melville alludes to the Christ like effect Billy had on his former ship through the Shipmaster, who laments you are going to take my best man from me, the jewel of em (Melville 12). The Shipmaster describes the disarray of his ship before Billys arrival: But Billy came; and it was like a Catholic priest striking peace in an Irish shindy.

Not that he preached to them or said or did anything in particular; but a virtue went out of him, sugaring the sour ones . They took to him like hornets to treacle; all but the buffer of the gang&He indeed out of envy, perhaps (Melville 10). Herein we see the strong hint that Melville employs to foreshadow Billys betrayal.

Melvilles heavy use of religious symbols and language furthers the view of Billy as a Christ like figure. Following the decision of the drumhead court when Billy is executed, his hanging becomes an Ascension&victory over death, and chips of the spar from which he was hanged become as pieces of the Cross to his shipmates&lasting influence for good (Smith 1). Billy also behaves like Jesus Christ in the face of his own annihilation, understanding it as somehow part of a divine plan, and his own destiny.

Critic Leona Toker asserts that Billy accepts the necessity of this sacrifice, calmly, and perhaps with a sense of fulfillment at the completion of a quest. His hanging is described in a language that associates him with Christ; and there is a suggestion of the supernatural in the absence of the involuntary muscular spasm that usually follows hangings (Toker 2).

Finally, critic Hennig Cohen highlights the spiritual significance of Billy Budd, Sailor, and labels Billy himself as an offering in a ritual of restoration (Cohen 4). Other more subtle allusions to Jesus Christ exist in Billys immediate popularity once aboard the Bellipotent, the appeal and esteem that the other men have for him, and his pulchritude.

Melvilles depiction of Claggart suggests a Satanic embodiment of evil. The author describers the Master at Arms complexion, singularly contrasting with the red or deeply bronzed visages of the sailors&tho &not exactly displeasing, nevertheless seemed to hint of something defective or abnormal in the constitution and blood (Melville 46).

Though Claggarts history remains nebulous in the novella, Melville maintains that his general aspect and manner were so suggestive of an education and career incongruous with his naval function that when not actively engaged in it he looked a man of high quality, social and moral, who for reasons of his own was keeping incog (Melville 46). Claggart acts as the main agent of evil in the novella, and the other main engine of Melvilles theme of sacrifice and betrayal, alongside Billy.

Goaded by the tell-tale reports purveyed to his ear by Squeak, one of his more cunning Corporals , a grizzled little man, his own envy, and what Melville describes as Claggarts mania of an evil nature, not engendered by vicious training or corrupting books or licentious living, but born with him and innate, Claggart sets out to exact ruin on Billy, similar to the story of Jesus (Melville 76).

Squeak, the corporal, resembles the biblical figure Judas, in that he&made it his business, faithful understrapper that he was, to foment the ill blood by perverting to his Chief certain innocent frolics of the good natured Foretopman (Melville 77).

Claggarts resemblance to Satan finds its way into numerous critical interpretations of Billy Budd, Sailor also. Loges draws a parallel between Claggart and Satan in his suggestion that they both appear as interlopers. Satan in the Bible is depicted as a fallen angel, and when he enters Eden, it is as an alien presence wrapped in the camouflage of the serpent (Loges 137).

Claggarts suspicious past creates distance and distrust between himself and the other sailors, and Claggarts role as Satan is further suggested by the fact that as master-of-arms he rules the area below deck (Loges 137). The action of the novella itself is almost a mirror of the story of Jesus Christs death and resurrection, and Loges points out:

Jesus completely destroyed the forces of evil while suffering a death from which he miraculously recovered. Claggarts destruction is total in that once his body is committed to the deep he is forgotten&Billy, although&executed&experiences a resurrection of his own: He lives on fondly in the memories and songs of his fellow seamen who cherish a piece of the spar from which he was hung as though it were a piece of the cross.

His memory even lives on in&his executioner, Captain Vere, who whispers Billys name at the moment of his own death (Loges 137).

Herman Melvilles Billy Budd, Sailor mirrors the story of the betrayal, crucifixion, death and resurrection of Jesus Christ. The Satanic figure in the novella, the Master at Arms Claggart, represents the main force of evil which brings about the sacrifice of Billy, an innocent man, as atonement for the sins of the whole ship, in a similar manner to the sacrifice of Jesus innocent blood for the sins of humankind.

Melvilles later writing years contained constant wrestling with religious issues of justice, sacrifice, innocence, and resurrection, and these themes reflect strongly in Billy Budd, Sailor.

Works Cited

Cohen, Hennig. Herman Melville. Antebellum Writers in New York and the South. Ed. Joel Myerson. Detroit: Gale Research, 1979. Dictionary of Literary Biography Vol. 3. 1-11. Web.

Loges, Max L. Melvilles Billy Budd. (Herman Melville). The Explicator 55.3 (1997): 137. Web.

Melville, Herman. Billy Budd. Washington, D.C.: Plain Label Books, 2010. Print.

Toker, Leona. Billy Budd, Sailor: Overview. Reference Guide to Short Fiction. Ed. Noelle Watson. Detroit: St. James Press, 1994. Web.

Smith, Esther Marian Greenwell. Billy Budd: Overview. Reference Guide to American Literature. Ed. Jim Kamp. 3rd ed. Detroit: St. James Press, 1994. Web.

It is not commonly known that popular W.W.J.D. bracelets and other products originated from the question phrased by the protagonist of Charles Sheldons book (Smallwood par. 2). However, this novel is remarkable not only for its commercial success and readers passionate interest in 1896. In His Steps is not a mere religious opus: as the story runs, one perceives different characters and dives in the situations that make ponder about the contents of peoples behavior. The book carries the message for everyone: before doing something, it is necessary to consider whether this action is virtuous.

The story is set in Raymond situated supposedly in the eastern USA. The façade seems ideal: clear and bracing air, sky free from threatening signs, and note-perfect people attending the church (Sheldon 7). However, the author signals that the mental image of the town is far from being righteous. Segregation has become an indispensable part of the towns life: the working class never mixes with the prosperous and important persons. Those who lose their jobs will hardly meet Raymond Christians sympathy: they will sink in «misery, drunkenness, and sin (Sheldon 13). Corrupt practices, greed, and scandals constitute the daily routine of the town.

The book starts with the morning the Rev. Henry Maxwell, the pastor of the First Church of Raymond, meets a man asking for help. Maxwell brushes him away, but doubts start ruling him as he looks at the dejected, homeless, and forsaken figure (Sheldon 5). Later on, the same tramp comes at the Sunday sermon and calls the congregation to meditate on the Christian compassion and people similar to him. Next Sunday, the pastor introduces the question What Would Jesus Do? that parishioners should ask themselves prior to any action. Further, the book pictures individuals lives affected by this simple words. A wide range of characters in Raymond and Chicago are represented. A reader witnesses how persons characters transform from complacency to the first-century Christian integrity.

In this context, the changes in two characters may illustrate the immensity of the changes. Self-complacent and pleased with his best churchgoers, Maxwell is suddenly challenged. While the real life turns out to be not so glorious, he makes a decision that becomes the turning point not only in his life but also for numerous people. He finally does what he should. Another character who shows decency is Rachel Winslow. A talented singer, she rejects her career and devotes her talent to God. Apart from singing in the church, she assists Mr. and Mrs. Gray with meetings in the Rectangle. Rachels life now belongs to Christ.

Written more than a hundred years ago, the book will be of interest to a modern reader. The author describes the 18^th century setting but appeals to the eternal values relevant to everybody. Using the technique of regionalism, Sheldon makes the text lifelike and colorful: dialects and realistic descriptions (for example, the funeral description when Loreen lays in state at the Page mansion) are used.

Overall, the value of the book In His Steps: What Would Jesus Do? is that it makes readers think. The author addresses to the true meaning of Christianity and compares the lukewarm present rituals performance with the core values. While this novel is instructive and persuasive, it also brings the pleasure of watching how peoples characters gradually change for the better. The book may be recommended not only to Christians but also a wide audience interested in human nature development.

Works Cited

Sheldon, Charles. In His Steps: What Would Jesus Do? Chicago, Moody Publishers, 2013. Print.

Smallwood, Karl. The Fascinating Story of How the What Would Jesus Do? Slogan Came About. Today I Found Out.

Christianity and Confucianism are well-known systems of belief, based on the number of adherents and their significance. There are three more than 2 billion Christians today, whereas there are approximately 7 million Confucianists only. While Christianity is expected to remain the worlds largest religion in the nearest 50 years, competing with Islam for such a status, Confucianisms future is likely to be less grandiose. Both Christianity and Confucianism are strongly associated with the names of individuals who developed and established them. In this essay, Jesus and Confucius are compared with each other on different criteria, such as background, influence, and beliefs. The thesis of this essay is that Jesus and Confucius have individuals lives, achievements, and public perception brought about by their influence.

To start, one can look at the backgrounds of Jesus and Confucius. The latter was born more than 500 years earlier than Jesus in the family of a soldier. The family was quite poor, however with the flow of time the class the family belonged to started to climb the social ladder. Compared to Confucius, the birth of Jesus is more mysterious because the adherents of Christianity strongly believe that Christ was conceived through Immaculate Conception (Arnal). He is, therefore, believed to be a son of God, whereas Confucius is just a human being without any connections to divine powers. Both figures were born not only at different times but also in geographically distant places. Confucius comes from China, while Jesus is from the town of Nazareth, which is in todays Israel. While Confucius is believed to have lived a long life, Jesus was crucified at a young age.

The ideas of two figures on many occasions are very similar to each other. For instance, continuous self-perfection as a way of living is intrinsic to both systems of ideas. According to Jesus and Confucius, it is essential to evolve and strive for perfection from within and outside, improving the relations with people around oneself. However, there are differences in the ideas of these two inspiring people. The idea of the first sin declares that any person is born with negative traits (Arnal). There is no such idea in the teachings of Confucius, as, for him, any person is good from the beginning (Confucius 26).

In terms of world fame, both figures are prominent because it is hard to find a person who hasnt heard of either Confucius or Jesus. However, judging the actual size of their systems of beliefs, it is evident that Christianity strongly influenced by Jesus has been maintained as a religion with roots all over the world. At the same time, Confucianism is more often called philosophy, and its presence may not be so omnipotent. While its ideas have conquered Asia, one cannot say that the same happened in any other region of the world. They are perceived as representative symbols of two different civilizations.

Regarding cultural development of Confucius and Jesus works, it is difficult to estimate who have achieved more. For example, political ideas of the modern West are based on Christianity. The flag of the EU has twelve stars, which equals the number of apostles. Although many Western states today are secular, Christianity lies at the basis of these countries. Confucianism may not be a state ideology of China, but its significance is illustrated by the name of educational centers opened by the Chinese government all around the world (Lo and Pun 512). These centers are the symbol of Chinese soft power, and they are named after Confucius.

To sum it all up, it is crucial to take notice of the fact that both figures are inspirational symbols of two world-known systems of beliefs whose work yielded to numerous followers all around the world. They both, to some extent, influenced modern philosophy and religion, despite the significant differences in their biographies. What is also clear is that the names of Confucius and Jesus will continue to play an essential role in the history of humanity as dominant symbols of different civilizations.

Works Cited

Arnal, William E. The Symbolic Jesus: Historical Scholarship, Judaism and the Construction of Contemporary Identity. Routledge, 2015.

Confucius. Analects  an Illustrated Edition. Princeton University Press, 2018.

Lo, Joe Tin-yau, and Suyan Pan. Confucius Institutes and Chinas Soft Power: Practices and Paradoxes. Compare: A Journal of Comparative and International Education, vol. 46, no.4, 2016, pp. 512-532.

Introduction

The personality of Jesus Christ is one of the most interesting and a mystical one in Christian thought. The Old and New Testaments contain the evidence about divine nature of Jesus and his life as a human. The biblical facts suggest that Jesus was a man. He was a first-century Jew who was born in a Jewish home, brought up in a Galilean village, taught the Jewish heritage, trained in the specific trade of carpenter, roused to his specific role in history through the preaching of John the Baptist, and subject throughout his life to the essential limitations of human life. Thesis Jesus is a human as he has the same flesh and body as other humans but he has a divine soul of his father, the God.

Discussion

The church came to see in Jesus a new start for humanity, a new leader who gives to all of his people a share in a renewed human race. This conviction did not often come to explicit expression. At first there existed only a general agreement that things had been radically changed by the coming of Jesus, so that his followers could live in a new life situation. Jesus knew the sting of unfair treatment and desertion by former friends; he suffered pain and experienced physical death. In these assertions that Jesus represents human life with a difference, we see an example of a frequent tendency in New Testament thinking about Jesus. The New Testament disciples and writers recognize and defend his real humanity. They know he shares many qualities with other men and leaders. But they are never satisfied to describe him as being like other men (Lyons, 1994). Deep conviction born of faith makes them emphasize the differences between Jesus and others who may share a quality or title. His oneness with mankind is a fact. But it is not the only fact. And they cannot rest until they have at least partly understood and stated the difference they sense. He was a man but his birth required more than a human explanation, his life was free from the moral flaws which mar other men, and he began a new stage in the life of humanity which puts him, like Adam, at the head of a new race of men (Conway, 2007).

Once the Christians were convinced that Jesus was risen and exalted to the right hand of God, where he had a position of honor and authority on behalf of the Father, the naturalness of designating him by the title Lord is manifest. He was acting for God the Father and with the Fathers power and authority. This high position of present honor and authority enables us to understand a remarkable practice of the early Greek-speaking church, in which they applied to Jesus their risen Lord Old Testament sayings which referred to Yahweh (whose Hebrew name had been translated Lord in the Greek Old Testament) (Lyons 1994). Even during Jesus earthly ministry the title could have meaning for disciples as they thought of his miraculous power and authoritative teaching. But its New Testament use for that period is sparing, and the evidence indicates that only for the period after his resurrection and exaltation did the title seem fully suited to be his common and central title. He was then effectively and unquestionably the anointed Lord, who had acted for God in his earthly career and was now acting for the Father to continue and complete the divine purpose (Haught, 1993).

Jesus was a prophet and teacher. In this he was like many Old Testament spokesmen for God. He followed the prophet John the Baptist, and like John, he gathered disciples and taught men. He was much like the rabbis of his day. The rabbi had his followers, who learned their message and their place in Jewish leadership by accompanying their leader, hearing him, watching what he did, and discussing problems with him. It is not surprising that Jesus, according to Matthew, Mark, and John, was called Rabbi and was considered by many a rabbi with a group of disciples who were learning his interpretation of the Law (e.g., Matt. 26:25; Mark 9:5; John 3:2). The Gospels contain several titles which among Jews all point to the same general view of Jesus (Rausch, 2003). Preacher, teacher, Rabbi, Master, prophet -they all carry the idea of a God-given message, a teaching ministry, and a group of followers who live with their master and learn his message by personal relation rather than merely in a classroom. Because he taught with a fresh note of direct authority, and never with a mere desire to hand on inherited ideas, and because he always spoke with the burning consciousness that God was speaking through him an urgent word which not only challenged the mind but also demanded the decision of men, the one of these titles which most fully represents the relation of Jesus to his hearers is that of prophet. This aspect of Jesus work his followers fully recognized, but, as we shall see, they preferred to indicate it by calling him their Lord. After the Resurrection the title prophet seemed inadequate to express his dominant role, and the title Lord continued and surpassed the note of authority which the title prophet expressed (Rausch, 2003).

Summary

In sum, Christ had brought the grace of God to men, and had brought men to God, as no other had done or could do. Therefore, he was not merely one mediator among others equally capable of giving such help; to all who believed in him, he proved the sole and unique Mediator. All such titles seek to express how adequately Christ has provided salvation from the guilt and grip of sin. They express the conviction that he has done more than human ministry could ever have accomplished. Only God could deal thus with sin. The greatness of his work points to a personal greatness that transcends human nature. Implicit in such titles is a high Christology. The title Christ soon became a proper name, and so does not really occupy the central theological role that its continual use might at first suggest. Lord was the universal and central title which the church used to suggest the decisive role and importance of Jesus Christ.

Bibliography

1. Conway, E. A God embarrassed at the prospect of possession  Exploring Divine Revelation in Hession, A. & Kieran, P. (eds.) Exploring Theology. Dublin: Veritas, 2007.
2. Haught, J. Mystery and Promise  A Theology of Revelation. Collegeville: A Michael Galazier Book, 1993
3. Lyons, E. Jesus: self-portrait by God. Blackrock Columba Press, 1994.
4. Rausch, T. Who is Jesus? An Introduction to Christology. Collegeville: Minnesota, The Liturgical Press, 2003

Introduction

Parallels can be drawn between Jesus Christ and military chaplains, as both were sent to minister to secular and religiously diverse communities. As such, His example should serve as the inspiration for members of the profession, with His words and actions deserving emulation in the course of ones work. Two factors should be considered here: words and actions, as the two are separate yet equally important. One should act righteously, in accordance with Christian virtues, but for a chaplain, actions alone are not sufficient. They also have to carry Gods Word to those who need it, helping them find salvation. Christ serves as the principal example of how both of these tasks should be accomplished, and his deeds are recorded in the Bible. Hence, this essay will explore the Gospel of Matthew to identify truths about Christs ministries of presence and word and relate them to chaplain behaviors.

Relating to Others

Christ was sent into a secular world with which He was initially unfamiliar. However, as He grew up and encountered various people, He came to understand their struggles and sin. With this knowledge, He was able to spread the faith effectively, appealing to the peoples weaknesses and offering them strength and salvation. He related the same instruction to His disciples: You are the salt of the earth. But what good is salt if it has lost its flavor? Can you make it salty again? It will be thrown out and trampled underfoot as worthless¹. He then directs them to be the light of the world, shining before men and showing them the glory of the Father in Heaven. The same notion can be applied to chaplains, who will often work in a similar environment to that in which the apostles spread the faith.

The military is a secular organization that incorporates people from a number of backgrounds and different faiths. Some of them may be interested in Christian values but unacquainted with it or hesitant to join due to past experiences. To serve such people, the chaplain cannot isolate themselves in the local Christian community and preach to them exclusively. Instead, they must venture outside of their comfort zone and engage people of different beliefs and backgrounds. In doing so, like Christ before them, they will learn of these peoples troubles and expand their worldview. Moreover, by demonstrating the virtues of Christianity through their example, they may persuade these people to join the faith. As such, a chaplain should both actively practice the virtues of Christianity and engage with non-Christians to demonstrate how joining the church improves ones life.

Avoidance of Prejudice

Throughout His life on Earth, Christ met many people from different walks of life, including some less savory ones. Matthew himself was a tax collector, regarded poorly by his Jewish peers, before meeting Jesus and becoming His disciple. Even on the cross, He accepted the conversion of a thief and promised him Heaven despite his crimes. This tendency is reflected in one of Christs parables with the statement The King will reply, And the King will say, I tell you the truth, when you did it to one of the least of these my brothers and sisters, you were doing it to me!². Regardless of ones past actions or current condition, Christ states that Christians should extend them aid, leading by example. This notion applies to all believers at all times and is particularly relevant for chaplains.

The army consists of many different people, with one of the few unifying factors being that part of their purpose is to kill others, directly or otherwise. Its members will have different attitudes toward that objective and varied ways of dealing with their stress. The chaplains role involves looking past these potentially unsightly trappings to the innate worth of a person. Judgment is the domain of God, and His ministers should help people achieve righteousness without letting their preconceived notions interfere. They should reach out to anyone in need and sincerely offer them whatever help they can provide. Per the core tenets of Christianity, this aid should be given freely and without ulterior motives. In doing so, the chaplain will create the most good and serve their purposes both as a military member and a minister.

Acting as a Shepherd

Christ was born in a sinful land that refused to accept Him and His teachings, ultimately killing him. However, he never despaired, working tirelessly to spread the message of salvation and sacrificing Himself for humanitys sins. To that end, He traveled throughout the land, teaching, performing miracles, and amassing a group of followers that went on to create Christianity. Seeing people and crowds that rejected His message, he had compassion on them because they were confused and helpless, like sheep without a shepherd³. Christ knew that they, though currently unable to see the truth of His words, had the potential to understand and reach righteousness eventually. Like a shepherd, He guided them carefully, leading the lost sheep without force and helping them find their path.

Jesuss story serves as an example for chaplains, who also have to deal with substantial, if less severe, difficulties and stress in their work. The purpose of a chaplain is to serve the spiritual needs of the people in their charge, which will often involve personal revelations and disclosure of inner secrets. To that end, genuine trust and close relationships have to exist between a chaplain and their parish⁴. However, neither of these is possible if the minister behaves non-authentically as a result of having given up on their mission, either overtly or implicitly. Love and compassion have to always remain at the chaplains heart, able to withstand the trials and temptations of the world, as they did in Christs.

The Chaplain as a Servant

Though Christ was the Son of God, He did not use that fact or his miraculous abilities as the primary means of commanding attention and helping people. He mostly relied on speeches, preaching the message He had come to deliver and amassing followers. Ultimately, He subjected himself to the law of the land and permitted His execution, refusing to condemn those who unjustly consigned Him to that fate. His stated reason for doing so was as follows: whoever wants to be a leader among you must be your servant, and whoever wants to be first among you must become your slave. For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many⁵. With this statement and his overall behavior, Christ set an example that all ministers, chaplains included, have to follow.

Chaplains are officers, outranking most of their flock, which primarily consists of privates. However, their superior authority should not obscure the fact that they are meant to serve the members of their flock. They have to show respect to everyone they talk to, regardless of rank, religion, or denomination. It is essential for them to remain humble and sincere as they perform their duties, serving others interests at least as much as their own. They should aim to replicate Jesuss unconditional and equal love for everybody that drove Him to perform his deeds. In doing so, they will be able to serve their unit, country, and, most importantly, God to the best of their ability.

Conclusion

Jesuss words and actions serve as a model on which all Christian ministers have to model their behavior. The lessons particularly apply to chaplains, who work in a comparable environment to that in which Christ spread His message and can benefit from His experiences of dealing with diverse and conflicted groups. To gain the experiences and abilities they need to deal with members of their flock, chaplains should leave their comfort zone and engage with different types of people compassionately. While doing so, they have to abandon their preconceived notions and appeal to each persons inner worth. Authenticity is essential for this purpose, as the other person will see and appreciate it. All of these qualities contribute to the chaplains identity as a humble servant to those ranked lower than him, as Jesus served people despite His divinity. By emulating Christ to the best of their ability, chaplains will be able to accomplish their duties in letter as well as spirit.

Bibliography

Bohlman, Brian L. For God and Country: Considering the Call to Military Chaplaincy. 2nd ed. Scotts Valley: CreateSpace, 2015.

Footnotes

1. Mt 5:13 (NLT).
2. Mt 25:40 (NLT).
3. Mt 9:36 (NLT).
4. Brian L. Bohlman, For God and Country: Considering the Call to Military Chaplaincy, 2nd ed. (Scotts Valley: CreateSpace, 2015), 43.
5. Mt 20:26-28 (NLT).

One significant point mentioned in the discussion post is that God knows the hearts of men, and there is no point in expecting that people will come to Christ when we expect them. Borrowing from the book of II Peter 3, verse 9 shows that The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance (King James Bible, 2017). While we play our part in spreading the gospel, like commanded by the Lord Jesus, we must always acknowledge that God will reach each individual at His designated time. Like He did with us who are saved, so is He, full of His mercies, able to get every person at the time He sees fit. The verse from II Peter 3 shows that Gods will is for everyone to come to repentance, which establishes the foundation in our thinking that salvation is for everyone.

While many people argue on the existence of the Messiah and use science as the base of their argument, sometimes it is important to remember that mans wisdom is foolishness before God. Relying on scientific reasoning to establish whether the Messiah existed proves how distant man has become from his creator. However, essential to note is that God allows things to happen the way they do. To those that still find it hard believing in the existence of Jesus, they should not base their decisions on some scholarly materials that find it hard to believe in the presence of the Messiah. Meyers says, Jesus in ancient Palestine was noble and changed the world for good, and this statement is impossible or somewhat hard to deny the existence of Christ (Scientific Insights, 2018). Simply put, the inability to believe in the presence of Jesus lies in ones inability to locate the suitable material that supports the existence of Christ.

References

King James Bible. (2017). King James Bible Online. Web.

Scientific Insights. (2018). Did Jesus of Nazareth actually exist? The evidence says yes. Web.

The Old Testament includes a range of themes and concepts later referenced and reinterpreted in the New Testament. For example, Lukes descriptions of Jesus death are thoroughly connected to Zechariahs prophecy presented in the Old Testament. Chapter 23 of the Gospel of Luke highlights the fulfillment of predictions about the Messiahs Crucifixion and Resurrection. This paper will analyze the theme of the Crucifixion of Jesus in Old and New Testaments.

Crucifixion in the Old Testament

The Old Testament contains many examples of prophecies about Jesus life and death. One of these prophecies is Crucifixion: And I will pour out a spirit of compassion and supplication on the house of David and the inhabitants of Jerusalem, so that, when they look on the one whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn (New Revised Standard Version, Zechariah 12:10). As can be seen, the given passage is focused on future actions. Zechariahs message is a prediction of upcoming events.

Crucifixion in the New Testament

The New Testament includes a passage that is tightly connected to the topic of the previously mentioned quote from the Old Testament: When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. Then Jesus said, Father, forgive them; for they do not know what they are doing. And they cast lots to divide his clothing. And the people stood by, watching; but the leaders scoffed at him, saying, He saved others; let him save himself if he is the Messiah of God, his chosen one! The soldiers also mocked him, coming up and offering him sour wine, and saying, If you are the King of the Jews, save yourself! There was also an inscription over him, This is the King of the Jews. (New Revised Standard Version, Luke 23:3338). It can be noted that this passage is written in the past tense and accentuates that the events predicted earlier took place.

Reinterpretation of the Old Testament

The theme of Luke 23:3338 relates to the Crucifixion of Jesus. The New Testament passage presents the feeling of bitterness found in the Old Testament. Zechariah states that people would not recognize Gods Spirit within Jesus and then be sorry for that: they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn (New Revised Standard Version, Zechariah 12:10). Zechariah does not give exact details but mentions that the People of Israel would mourn after having pierced God and His spirit presented in Jesus. As can be seen, the fundamental assumption here is that the people of Israel would not recognize the real nature of the one they were going to pierce.

On the other hand, the New Testament provides the readers with details regarding the events that happened. Luke confirms prophecy by stating that the Messiah was among the criminals during the execution: they crucified Jesus there with the criminals, one on his right and one on his left (New Revised Standard Version, Luke 23:3338). At the same time, the passage includes Jesus attitude of what was happening: Father, forgive them; for they do not know what they are doing. (New Revised Standard Version, Luke 23:3338). It can be concluded that Luke gives evidence and confirms the prophecy mentioned in Zechariahs passage.

The paper analyzed the theme of Crucifixion in the Old and New Testaments. The New Testament repeats the message given in the Old Testament. It mentions bitterness, grief, and mourning that people experienced due to the realization that the pierced person was the Son of God. At the same time, Lukes passage provides the readers with many details about the Crucifixion of Jesus, while the Old Testament gives only general predictions about the Messiahs death.

Work Cited

The New Oxford Annotated Bible: With the Apocryphal, New Revised Standard Version. Bible Gateway, 2020, Web.

Introduction

This paper looks at the healing ministry of Jesus.

This ministry is one of the most acknowledged yet controversial parts of His work on earth. However, He is the most recognized healer because of His expertise and compassion, as the paper will illustrate. This research is based on historical data on the work Jesus did on earth.

It will prove how important Jesus ministry was and the connection it has with todays ministry.

Expository of Matthew 8: 16-17 KJV

When evening had come, they brought to Him many who were demon-possessed& Jesus used the words of His mouth to cast out spirits and healed the sick, which fulfilled the prophecy that Isaiah spoke of. Not one person has been recorded to have come to Jesus for healing and they remained ill after He ministered to them. All who went to Jesus for deliverance were tormented no more. Jesus was not an advocate of grave calamities. Though some people did not have enough faith, Jesus did not deny them their miracle. He would heal them and encourage others to realize what God could do with just a little faith. Jesus illustrated the will of God in His healing ministry.

The healing ministry of Jesus can be broken down into two parts: physical healing and spiritual healing.

The physical healing is that which He did before the cross and taught His disciples to do and which we can witness through our faith today. Jesus healed us spiritually when He died on the cross. By doing so, we were saved from sin and protected from death. This thesis focuses more on the physical evidence of healing.

Background information

Jesus was the greatest doctor of all time. He never lost a patient. Richard Lee asserts that He did not go to any medical school and did not require any tablets or manufactured medicine to perform healing on His patients.[1] Instead, like the herbal doctors, He made use of nature to heal many. Jesus on one occasion mixed his spittle with mud and used the mixture to heal a blind mans eyes.

On the other hand, Isaiah Powers declares that He, unlike the herbal doctors, used the words of His mouth,[2] and miracle healings would occur. Many people went to Him with great faith and believed that they would be healed. People are left with their desires fulfilled and their needs met. The Holy Bible cites several cases of people who were healed by Jesus.

Although not all of Jesus patients were documented, here are a few of them from the Bible: One, in particular, is the story of a woman who had been bleeding for a long time. Her healing occurred when she touched the edge of the cloth that Jesus wore, and Jesus pronounced that her faith had finally healed her. There is also the story of the ten men that were laden with leprosy and who, after being healed went away without looking back, and one of them returned to thank the son of God. A blind man had his sight restored after Jesus had mixed His spittle with mud and told him to go and bathe at Siloam. The Bible illustrates this aspect of the ministry of Jesus in a verse in the Gospel of Luke: Luke 4: 40 (King James) says, Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.¹ At times, the miracles Jesus performed were unthinkable. He raised the dead. Lazarus had been dead for some time, but Jesus raised him, and the resurrected Lazarus did not stink.

Theodore Soares says that it is not likely that healing was in the earlier plans of Jesus. He believes that Jesus was concerned with the spiritual mission that He was sent to accomplish. Soares further opines that His work was to lead man toward a certain quality of life that would get rid of all the ills in humanity.² Jesus prayed that the will of God would be fulfilled on earth just as it was in heaven. Later, as Soares says, Jesus must have discovered that the will of God was likely to be fulfilled, if men would become what He was to His father in heaven. In the same perspective, they would cohabit in peace, as Jesus did. The physical tribulations which were a major distress to man would vanish when the relationship between God and man was corrected in this way.

Jesus found Himself in the midst of a suffering humanity. He perceived the kingdom of God as the avenue for the blessing of the ill fated. In His perception of the right relations resident in humanity, the poor would receive help, freedom would come for the oppressed, and those who suffered would discover a ministry that was kindly. In this way, the heart of the son of God went out to the suffering, and He took the responsibility to give them hope. Healing was in this way born to His ministry.³

The healing ministry of Jesus

Jesus ministry to the sick had three striking aspects. The ailing are defenseless and Jesus knows this. He is aware that they require taking care of. Daniel Parks concludes that, He therefore breaks through the barrier of disease by touching them both in the physical and spiritual sense and restores hope and worth in their lives.⁴ Some have become outcasts in society due to their illness. Jesus came to minister for the sick too, so they can know that they are important. During His ministry, the sick were viewed as outcasts because they were thought to be unclean or contagious. In the perception of the people, their illness was a punishment from God, and so they had to be separated from the holy ones of God. His disciples actually illustrate this. They at one time inquired of Jesus whether it was the blind man or his parents who had sinned for him to be born in that condition.⁵ Jesus challenged this perception by getting into contact with the sick and outcasts and bringing them back into the society. Finally, in His ministry, Jesus emphasized the need for spiritual healing. He told the man at the pool at Bethsaida to give up his sin so that he would not be overtaken by something worse.

Peter, the disciple of Jesus, recognized the work that Jesus did in healing the sick through his ministry. He says that Jesus went around doing good and healing the people who were under the power of the devil, and He did this because God was with Him.⁶ Peter had been a witness of the work of Jesus for a long time, actually more than three years. This left him with an overpowering impression so that in reviewing the ministry of Jesus, Peter talks of Jesus performing the miracles of healing through the power and anointing of the Holy Spirit. He told the people on the day of Pentecost that God did the great things they saw through His son Jesus. Jesus said that the miracles He performed were proof that He was sent by the Father.

Lee Strobel adds that the healing of the physical body is a part of the Gods grace, which is responsible for salvation in the world.⁷ Healing is therefore based on the things that Jesus did for mankind. The willingness of God to heal mankind is based on what Jesus did, and not on the efforts or work of humankind. William Craig explains that even though Jesus preached that sin and disease were in no way related, He at other times related the forgiveness of sin with healing.⁸ Powers further observes that, the man who was suffering from paralysis was lowered through the ceiling by his friends to Jesus, and then his sins were declared as forgiven.⁹ It was not for the forgiveness of sin that the man had come. He had come so that his physical body could be healed. This proclamation brought about argument from the onlookers, but Jesus was quick to defend himself. He told them that it was easier to say that ones sins had been forgiven than to tell the man to rise up and walk. To Him, the forgiveness of sin resulted in the healing of the body.

The importance of healing in the ministry of Jesus

Jesus had the power to perform miracles. It is for this reason that healing was an essential part of His ministry. Jesus knew he had this power and so did the people who came to him in multitudes. Jesus derived his power from His father above, and so he was confident of what he was capable of doing. Robert Stein highlights that He welcomed all to witness this power regardless of their ailments.¹⁰ The blind, like Bartimaeus, came to him. The crippled were not left behind either. Those with leprosy had become outcasts in their communities, but they were welcome in the healing presence of Jesus. The dead were brought to Him too, and he did not disappoint their relatives and friends. He woke them up just as if they had been sleeping. Jesus did not encounter any problem that proved too big for His skill, neither was He intimidated at any particular time. He was a healer sent from God himself.

Stein points out that one other reason why healing was essential in the ministry of Jesus is the fact that He had compassion that was equal to the power He had.¹¹ There is a time as the Bible tells us when Jesus plans were interrupted by the rapidly increasing crowd of people. He had planned a quiet retreat with his disciples but He took time to heal and feed them. This was unlike the expectations of His disciples in Matthew 8:17, who wanted the crowd to be chased away.¹²

People were aware of the compassion that Jesus exhibited and took advantage of it. They knew that any time they went to Him they would receive help, if only they managed to get access to Him. In Mark 14:36, the woman who had bled for a long time, crept through a thick crowd only to touch the edge of the cloth of Jesus; better known as the hem of Jesus garment.¹³ The Canaanite woman was continuously dismissed by the disciples of Jesus, but she struggled through them to get to Jesus, since she knew that He would grant her what she wanted.

Stein observes that apart from the above, the most fundamental reason for healing was so that Jesus could assert Himself as the son of God.¹⁴ This was in no way a show off, and Jesus refused to honor Herods expectation of a miracle for the reason that it was a test on His powers. In the works that He did, Jesus showed that God loved mankind.

Stein advocates, still another reason why healing was essential to this ministry; it was a symbol of the success of Jesus in the spiritual warfare that existed between Him and Satan.¹⁵ It is factual that disease, illness, and disaster in general entered the world through Satan. Jesus therefore had an obligation to defeat Satan by fighting these phenomena, and one of the ways He could achieve this was by healing the sick. In the Gospel of Luke, Jesus Himself identified Satan as the enemy who was responsible for the harm that came upon humanity.¹⁶ The last book of the bible reveals Satan as a God-hater, and the only way to get back at God is to bestow harm on His creation, knowing well enough that humanity is created in the image of God.¹⁷

Extending the healing ministry of Jesus Christ

Jesus healed all the people who were brought to Him. The healing ministries in todays world should base their works on this example from the Holy one. It is therefore wrong when our beliefs on healing are built on the experiences we have had or those that other people have had. These experiences discourage many from seeking Gods healing, as they say they know of a person or people who trusted God for healing, and yet their illnesses did not go away. Unfortunately, experiences like these are used by many to argue against the healings that have come from Jesus. The ministry of Jesus however should be the source of inspiration and confidence in overcoming disease.

Ellen White speaks of an erroneous dichotomy, saying that it is only in modern religion that preaching is separated from healing.¹⁸ It is evident from the scriptures that people were healed in all the places that Jesus appeared and preached. In every meeting that He graced, He was not only the preacher, but also the doctor, and the sick were brought from everywhere to receive His miracle. Today, if anyone goes to a prayer gathering for healing, one has to wait until the preacher calls out to the sick for them to receive their healing. This was not so with the ministry of Jesus. Healing could be slotted anywhere within His schedule. Jesus would heal the sick before, during, and after His preaching. All one needed to do was get to Him.

After resurrection, Jesus sent out His disciples to preach the gospel. He did not forget to remind them that wherever the gospel was preached, healing was to be to delivered to those that sought it. White wrote that Jesus believed that if anyone believed in Him and the work He did in the world, then that person or those people had to do exactly what He did in His ministry.¹⁹ Since healing had been part of His ministry, they therefore had the responsibility to take over the full ministry from Him. In the same way that Jesus had healed the sick, his disciples also did what He expected of them. Peter and John, for instance, told the man at the temple gate that they had neither silver nor gold to offer but could offer, him healing in the name of Jesus. The man walked away, complete again.

White further points out that the disciples faced a lot of opposition from the authorities for their healing ministry.²⁰ They were thrown into prison for what they did. However, when they left prison, they prayed that God would increase the healing anointing in the church. They were the true followers of their teacher. Paul was another man of God who healed and performed miracles, believing that healing and performing miracles were of the essence in establishing the kingdom of God. He had not been one of the disciples, but he believed strongly in Jesus as the son of God. In modern church ministry, healing the sick is not a major focus, but there is no biblical basis for ignoring the sick. The Bible sets a clear example of how the Gospel should be ministered, but we are adamant in following cultural practices and psychological reasoning.²¹

Matthew claims that Jesus preached the same message that John the Baptist had preached, before the latter baptized Jesus. This message is referred to by Matthew as the good news of the kingdom.²² Strobel describes the healing work of Jesus in a less metaphorical way than Stein does. According to Strobel, the presentation of the healings He carries out is more literal, and refers to the healing of all the diseases and illnesses that were present.²³ He fails to recognize the fact the healings were in every way miraculous. He also fails to indicate whether the healing had anything to do with the knowledge Jesus had on medicine and herbs. In those days, many religious people expected to have a good amount of knowledge of medicine and herb health remedies. Many Christians, however, believe that all the healings that Jesus carried out were purely miraculous.

Strobel further states that people came from different regions to be healed by Jesus.²⁴ This implies that the Gospel of Jesus and the work that He did was spread far and wide. Hence, Matthew lists several of the regions that brought out sick people to be cured of their illnesses.

Since Jesus time of ministering the word and healing the sick, one of the signs of the kingdom of God for the Christians is care for the sick and the diseased.²⁵ In following the example set by Jesus himself, the Christian community has the responsibility to remove the barriers that those who are suffering sickness or are on the deathbed feel. Christians must attempt to make these people feel a part of the community.²⁶ Reaching out to the sick extends the sicks expectation and hope of a gradual healing or a miraculous one, and forgiveness of their sin. The modern church continues the work that Jesus started through hospitals and such other care as providing palliative facilities, which are especially a necessity for those with no hope of recovery.

Christ exhibited compassion, generosity, and self-sacrifice by healing all those that came to Him. By imitating this character of Christ, the church will be the modern day Christ for those in need. Home care is also provided as an extension of the services of the church. It is given to the elderly people with disabilities, and others who cannot get access to hospital care. This mission should be the responsibility of every member of the society; everyone knows that one day, providing one lives long enough, they are going to get old, and reap whatever they have sown or not sown for caring for others. The healing ministry is instituted by the church so that care givers can be brought together to assist those in need in the example of Jesus.

The twelve disciples in the healing ministry of Jesus

Jesus called the twelve disciples so that they could preach the word of God with Him wherever he went. However, the Gospel of Mark gives more reasons why Jesus called the twelve. One of these reasons is that Jesus wanted the disciples to be with Him. This was to accompany them in His work ministering to the people. By accompanying Him wherever He went, the disciples would learn about Jesus and learn from Him. The scriptures say that they were called to witness His activities as well as to master what He taught. They were well placed with Him as then they would observe and master His teachings. Jesus knew that ultimately, He would entrust the work He did to the disciples and so He needed them to be in close contact with His work.

In addition to this, Jesus needed the disciples to become His apostles.²⁷ He needed them to minister elsewhere and to be assistants in His healing ministry. Jesus, trusting His disciples, sent them out on their own to represent Him, preaching what He preached. Among the responsibilities that they had, they were to preserve the ministry and the testimony of Christ. This was the foundation the church would grow from. Though Christ is the beginning of the church, the Bible asserts that it was founded on the efforts and documentations of the apostles.

Variations in the healings of Jesus Christ

When patients were brought to Jesus, they expected to be healed. Not a single report was found, of a person believing that what he or she was suffering from is an unknown illness or a disease that Jesus could not heal. Soares explained this simply stating, that Jesus healed all sorts of diseases.²⁸ White echoes Soares sentiments saying, those that believed, approached Him and received.²⁹ He received people with leprosy and they went away happy. He healed fevers and paralysis alike. He was not hindered by demons, and was able to cast them out by with His words. He also cured blindness, muteness, and a 12-year hemorrhaging problem in one woman. Death did not intimidate him, nor prove to be an exception to His healing power.

In modern society, there is a lot of discrimination. Usually, this is based on sex, race, and age among other things. Jesus preached love. Gerrie Haar agreed with Soares and White and said that, He demonstrated this by the variety of people that He healed.³⁰ He healed both Jews and Gentiles, two groups of people that never mixed. As an example, a servant of the Roman centurion was an outcast and a member of the low class was a Gentile. He healed him just as He did an Israelite leper who was also an outcast and a low-life. He welcomed both the young and the old, male and female. He did not choose between the social classes for special treatment. He healed the rich and the poor. He even healed the ear of one of His arresting officers.

There were those that were able to come to Him and those that were brought to Him on stretchers. It was recorded, that He healed one paralytic that was so determined to be healed that the paralytics friends carried him on a stretcher and lowered him through the ceiling to Jesus. Soares advocates that, He went after two people that were possessed by demons to illustrate that He could also go to those who needed healing.³¹ All these He sent away as new persons. Others he touched while others had to touch Him in order to receive their healing. He healed the dead as well as those who had already died. A dead girl was made to live again through the faith of her family. His skills were for the physical and the spiritual needs of humanity.

Common characteristics in the healings of Jesus Christ

Jesus healed with compassion and turned away not one person. His healings were evidence of the compassion He had for the needy. His works proved that He was from the Lord and sent to do the will of the Father. No man could do the works that Jesus did, least God be with Him. Today, whenever a minister of the word heals the sick, they often ask for an offering. They claim that this is to enable them to carry on the work of God. The only thing Jesus ever asked for prior to healing someone was belief in Him that He was able to do it. God had given Him the power to do it. His work was to glorify God by doing what He was sent to do for humanity.

In modern ministry, faith healers are known to tell their followers to go away and await their miracle once they have prayed for them. Strobel points out that, most of the recorded healings by Jesus were instantaneous and did not fail.³² In addition, there was no trumpet blast in the healing ministry of Jesus like exists among our current healers. Once He had pronounced healing or touched the sick, the show was over and the healed went away while He continued with His work. Like today, Jesus provoked the hatred of his enemies and He often told those who received His miracles not to tell anyone. His enemies were mostly Religious leaders and this is no different from modern day religion.

Conclusion

Many Christian church ministers today, claim to be involved in healing. Jesus used His authority nature and the inspiration of God to cure disease. His healings could therefore be said to been miracles. Lee interjects that, ministers today, involve diagnosis and therapy.³³ These methods are not like the example Jesus gave, and are based on scientific evidence and inventions. Medicine eliminates physical symptoms of diseases. Therapy such as psychotherapy deals with psychological disorders. Jesus had only one discipline in the field of medicine, His words, and touch. We could therefore ask what the relationship between the healing ministry and the scientific healings today is.

Robert Thomas found, evidently, Jesus ministry is above the scientific disciplines.³⁴ The Christian churches therefore, in accordance with the works of Jesus, have a special healing ministry. To interpret the healing ministry of Jesus, it is essential to understand the healing miracles He performed. His healing miracles are interpreted within the context of His words that the Kingdom of God was in the midst of the people. This meant that Jesus was the one who would fulfill their hope of salvation. It is therefore through His son that God devoted His attention to the world. Jesus healing is not the healing of todays medicine. It does not just provide physical or psychological relief but provides a connection with God.

Jesus did not use healing as an identity and therefore entrusted His work to His disciples because He desired that the work continue after Him. He gave His disciples the authority and the power to continue healing the sick. Luke says that He also entrusted the ministry to seventy-two other disciples. The gospel He preached could not stand without the salvation, which His healings illustrated. The healings, hence, had to be within the framework of the Gospel.

Thomas annotates that the healing ministry does not only apply to the disciples that Jesus addressed directly. It is therefore not limited to the early church alone but to contemporary Christianity as well.³⁵ God intervened into history through His Son. Strobel writes, Jesus left a helper in the name of the Holy Spirit and so His work is still evident in the healing miracles today.³⁶

White concludes, that unfortunately, Jesus healing ministry has been neglected, because of the advances in medicine.³⁷ Science is now credited for the advances in medicine, and that medicine has taken precedence over the competence of physical and spiritual healing. It is therefore true to state, that the miracles that were performed by Jesus have fallen to the hands of medical doctors, sociologists, and psychologists. Christianity no longer has a place in therapy. The Christian tradition, though still prevalent, is currently ignored, and on most occasions, deemed as irrelevant by dispensationalist and surprisingly, some Christians. Consequently, the finding on the healing ministry of Jesus, past and present, will always be controversial for unbelievers, until the doctor tells one that they are terminally ill, and there is nothing more that he can do to heal their body.

Works Cited

1. Craig, William. Reasonable Faith. West Monroe, Louisiana: Howard Publishing, 1995. p. 147.
2. Haar, Gerrie. Spirit of Africa. C. Hurst and Co Publishers, 1992. p. 381-384.
3. Lee, Richard. The Healing Touch of Jesus. West Monroe, Louisiana: Howard Publishing, 1995. p. 65.
4. Powers, Isaiah. Healing Words from Jesus. London: Oxford University Press, 1998. p. 3
5. Soares, Theodore. Jesus Work in Galilee: His Healing Ministry. The University of Chicago Press, 1910. p. 118.
6. Parks, Daniel. The Healing Ministry of Jesus Christ. Western Catholic Reporter (2005). p. 1
7. Stein, Robert. Jesus the Messiah. New York: Intervarsity Press, 1996. p. 24
8. Strobel, Lee. The Case for Christ. London: Zondervan Publishers, 1998. p. 101.
9. Strobel, Lee. The Case for a Creator. London: Hobart Publishers, 2000. p. 11.
10. Thomas, Robert. A Harmony for the Gospel. London: Zondervan Publishers, 1995. p. 91-96
11. White, Ellen. The Ministry of Healing. N, J: Pacific Press Publishing, 1942. p. 102-104.

Footnotes

1. The Holy Bible King James version Luke 4: 40.
2. Theodore Soares, Jesus Work in Galilee: His Healing Ministry (The University of Chicago Press, 1910), 117.
3. Soares, 117.
4. Daniels Parks. The Healing Ministry of Jesus Christ Western Catholic Reporter (2005), 1.
5. John 9:2.
6. Act 10: 37.
7. Lee Strobel, The Case for Christ (London: Zandervan Publishers, 1998), 24.
8. William Craig, Reasonable Faith (Louisiana: Howard Publishing, 1995)
9. Powers, Healing Words from Jesus (London: Oxford University Press, 1998)
10. Robert Stein, Jesus the Messiah (New York: Intervarsity Press, 1996)
11. Stein, Jesus the Messiah (New York: Intervarsity Press, 1996)
12. Matthew 8:17.
13. Mark 14: 36.
14. Stein, Jesus the Messiah (New York: Intervarsity Press, 1996)
15.  Stein, Jesus the Messiah (New York: Intervarsity Press, 1996)
16. Luke 13: 16.
17. Revelation 12: 12.
18.  Ellen White, The Ministry of Healing (N,J: Pacific Press Publishing, 1942)
19.  White, The Ministry of Healing (N,J: Pacific Press Publishing, 1942)
20.  White, The Ministry of Healing (N,J: Pacific Press Publishing, 1942)
21. Hamilton and Helena Filmalter
22. The Holy Bible (New King James Version) Matt.
23. Strobel, The Case for Christ (London: Zandervan Publishers, 1998), 53.
24. Strobel, The Case for Christ (London: Zandervan Publishers, 1998), 24.
25. Craig, Reasonable Faith (Louisiana: Howard Publishing, 1995)
26.  Stein, Jesus the Messiah (New York: Intervarsity Press, 1996)
27. Stein, Jesus the Messiah (New York: Intervarsity Press, 1996)
28. Soares, Jesus Work in Galilee: His Healing Ministry ( The University of Chicago Press, 1910), 118.
29. White, The Ministry of Healing (N,J: Pacific Press Publishing, 1942)
30.  Gerrie Haar, Spirit of Africa (C. Hurst and Co Publishers, 1992)
31.  Soares, Jesus Work in Galilee: His Healing Ministry ( The University of Chicago Press, 1910), 118.
32.  Strobel, The Case for Christ (London: Zandervan Publishers, 1998), 101.
33. Lee, The Healing Touch of Jesus (Louisiana: Howard Publishing, 1995), 65.
34. Robert Thomas, A Harmony for the Gospel (London: Zondervan Publishers, 1995)
35.  Thomas, A Harmony for the Gospel (London: Zondervan Publishers, 1995)
36. Strobel, The Case for a Creator (London: Hobart Publishers, 2000)
37. White, The Ministry of Healing (N,J: Pacific Press Publishing, 1942)

Few topics fuel as much disagreement between people as religious debates. Whether it is a matter of principle or habit, faith disputes are deeply emotional. What is more, most of the debates originate between similar religions. Both Islam and Christianity are representatives of Abrahamic religions, yet their distinctions are so important to their followers that they are ready to emphasize their vision of the prophets, God, and other tenets as the only true understanding. Unsurprisingly, such a viewpoint invariably leads to the denouncement of other teachings and beliefs. Probably, the most evident example of religious debates is Christian-Muslim animosity.

Christianity and Islam have a long history of both philosophical and physical clashes. As devout followers attempt to spread their religion to other people, substantial theological debates take place. Their ultimate goal is the conversion of as many people as possible into the corresponding religion. It is widely believed that the more a person is sure of their beliefs, the less they are likely to change them. It is all the more surprising to hear about stories of such people who actually have reevaluated their faith and converted. Nabeel Qureshi was such a person who had transformed from a devout Muslim denouncing Christianity and the Bible into a confident Christian who criticizes Islam. His book Seeking Allah, Finding Jesus offers a reevaluation of Muslim beliefs in the light of the Cristian dogmas.

The book showcases the conversion of an individual as a linear process. The premise of the book is counterintuitive  after all, it is expected that a faithful follower who seeks understanding will strengthen their own beliefs. What makes this book so eye-catching is the subversion of this stereotype. There is nothing surprising in the person whose belief system is not fully formed to change faith and become a stout supporter of another religion. However, when the individual at the question is already spiritually confident, their conversion provokes shock. One of the key themes of Qureshis book is that the level of self-confidence is irrelevant, as comprehensions can be shattered.

The first stage in the process of conversion is an assuredness in ones righteousness. Qureshi was born into a family of devout Muslims who teach their children the importance of following Islam. His parents warned him about the possibility of being attacked by the Christians. As a result, they have raised him and instilled reactive responses in him. When Qureshi did find himself in a theological debate, he was ready and refuted the opponents arguments. However, he did not stop there, as he himself started attacking Christians, forcing them to reconsider their beliefs. All the more surprising is the outcome of his struggle against the promotion of Christianity.

The second stage is accepting the possibility of ones mistake. Many situations require people to approach problems with logic and rationalization. When they find convincing explanations, they adopt a certain viewpoint. This is not the case with religion, which many people take at face value. One of the most common ideas is that a person has to believe and accept the ideas that they cannot explain. For example, the concept of Trinity is complex, and many Christians cannot adequately explain how God can be one in three faces. Yet, they believe this idea without actually comprehending it. Subsequently, blind belief is not the same as conscious faith. This explanation also constitutes the second theme of the book.

The third stage is the actual search for the truth. The conversion would not have been possible had Qureshi not been intent on ascertaining truth. It is important that his enthusiasm for religious debates was fueled by his desire to understand the true meaning of the Bible. It is a striking difference to many people who are willing to prove others wrong and seek evidence that actually reinforces their beliefs, thus creating confirmation bias. It is an unconscious mindset, which compels a person to view all ideas, which contradict their established viewpoint in a negative light. As soon as they are able to identify some weak points in the evidence, they will start to overemphasize them without analyzing the evidence objectively. As a result, an otherwise solid argument does nothing to persuade the person to change their opinion but rather reinforces their flawed understanding. Qureshi displays such bias by explaining how he had viewed certain passages in the sacred texts.

One of the most contentious points in the Christian-Muslim debate is the status of Jesus. Both religions acknowledge him, yet whereas Christians equate Christ with God, Muslims believe that he was not God. During one of such conversations and explorations of the sacred texts, Qureshi begins to understand that there is more support to the theory of Christ being God. Whereas previously, he had assumed the Muslim explanation of Gods status, which points to verses in the New Testament. He convinces a Christian girl that at no point does Jesus explicitly state that he is God (Qureshi, 2016, p. 85). However, later Qureshi realizes that only a miraculous event such as the resurrection of an executed man could amass so many followers to Christianity. As a mortal man could not rise from the dead, the only explanation left for Qureshi was that Christ was God, and he had been wrong all along (p. 141). The ability to acknowledge ones mistake is another key theme of Qureshis book.

The fourth stage is the apparently miraculous event or a series of events, which serve as the tipping point for the conversion of an individual. In Qureshis case, the event happened when he arrived at the jalsa in Britain. He wanted to find his friends but had no knowledge of their whereabouts. As Qureshi writes, when he found no Islamic way of praying for finding lost people, he turned to God, not Allah (p. 97). Immediately after, he saw two streaks of color, one gold, and one silver, as if whimsically painted onto the sky by an ethereal brush, which he interpreted as direction (p. 97). He proceeded and found his friends, which cemented his belief in God. Therefore, a supernatural event, which cannot be rationalized or explained with logic, is essential in conversion.

The fifth stage is basically the reversal of the first one  confidence that the new belief is the right one and the old one is wrong. At this point, the person experiences certain euphoria, which is also seen in Qureshi, who becomes obsessed with the Bible (p. 257). The difference is that the final stage of conversion accumulates the knowledge of both religions. Qureshi shows it when he starts to criticize Muslims view of Mohammad. As he researchers hadiths, the Quran, and other writings, he begins to view Islam in a negative light. The arguments of Christians that Islam is a violent religion, which promotes rape started to make sense to him (p. 230). As the view of Islam, which had been taught to him in childhood, crashed, Qureshi began to seek guidance in the Bible. The shift from the Quran to the Bible marked the end of Qureshis conversion.

Overall, there are five processes, which comprise the entirety of conversion. Qureshi started as a Muslim who believed wholeheartedly in Islam and was prepared to repel any theological attack from Christians. Yet, as he began to attack Christians, he encountered people who had similar viewpoints of Christianity. As Qureshi was intent on ascertaining the truth rather than proving the opponent wrong, he started to note inconsistencies in the Islamic texts. As he spent more and more time studying the sacred texts, he began to see both religions in a different light with more favor to Christianity. A similarly miraculous event was interpreted by him as the message from God, which ultimately solidified his belief.

Qureshis spiritual journey highlights another problem the theology  the inherent belief in the truth of the religion. The reason why the revelations about Mohammad and his teaching were so shocking to him lay in the cultural upbringing. The irony is that in the same way Qureshi attacked Christians for not understanding Trinity, he himself was deluded by the accepted societal interpretations of Islam. Up until the last moment, he is willing to resist the fight against conversion. Yet, he expresses his frustration and disappointment: That was not the Islam I knew, astaghfirullah! My Muhammad was a liberator of slaves and a commander of saints, not a conquering captor leading an army of rapists (p. 227). Qureshis dissonance is the result of society teaching Muslims to take The Quran, hadiths, Muhammad at face value, without considering what the verses actually say. In retrospect, this is the same fallacy that Qureshi accused Christians of.

Qureshis conversation has important implications both for him and his family. Qureshi writes that his ethnic background created difficulties in self-identification. Hailing from a Pakistani family, who lives in the United States, he felt confused. As he argues: I had a third culture, and no one met me there (p. 70). At the end of the book, he finds himself facing the prospect of conflict with the family on a religious basis. However, Qureshis belief in Christianity is so solidified at this point that he is willing to accept the familial outrage. Qureshi also notes that parents made two things very clear about their stance toward [him]: they felt utterly betrayed, yet they loved [him] regardless (p. 264). The theme of familial pressure on the childs beliefs is probably the most important theme of the entire book.

Overall, there are five major themes Qureshi explores in his book. First, society pressures people to assume beliefs, which may be based on misunderstood texts. Second, any opinion, however strong it is, can be broken. Third, ascertaining the truth is more important than proving the opponent wrong. Fourth, acknowledging ones mistakes is essential for the development of personality. Finally, different religions may argue about fundamental questions, but they can coexist peacefully. Ultimately, the books message is that everyone has a choice whether to follow the socially accepted dogmas, which may be wrong, or challenge them and accept other morals, which may be closer to the truth.

Reference

Strobel, L., Qureshi, N. (2016). Seeking Allah, finding Jesus: A devout Muslim encounters Christianity. Zondervan.

Introduction

Jesus Christ is the most prominent figure in Christianity. The New Testament fully portrays his life, actions, teachings, and the legacy that remained. The teachings, specifically, have become a pillar of religious studies and illustrate the moral and ethical values Christians have nowadays in regard to having a righteous life. The teachings can be illustrated as both memorable concerning the message itself and the ways it was shared with disciples and regular individuals. Jesuss message was and remains understandable for the masses yet through-provoking, spiritually profound, and complex. The various topics and values that have been expressed differ concerning the content of the teachings and the tools applied to make people understand their meaning. In this paper, messages such as the Kingdom of God, Jesuss titles, and actions will be examined through the implications of poetry, proverbs, exaggeration, and parables.

Jesuss Teaching Methods

As mentioned prior. A variety of techniques have been applied by Jesus to send a message. Namely, poetry, proverbs, exaggeration, and parables are several of the multiples ways in which Jesus shared his teachings with the world. For example, miracles have often been applied to show individuals which actions are to be exemplified. According to Bible scholars, the Gospel contains more than miracles associated with Jesus, each highlighting the importance of helping those in need, exercising compassion, and being kind to fellow humans (Stein, 2017). Thus, miracles, in this case, are tools applied to send a message in a way that is memorable, easily comprehended, and understood. Thus, the idea that teachings are to be exemplified in a memorable and through-provoking way is succeeded through poetry, proverbs, exaggeration, and parables.

Poetry

In order for writing to become poetry, it requires a certain aesthetic concerning language, rhythm, and phonetics. An example can be highlighted in the following verse Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will be shown mercy. Blessed are the pure in heart, for they will see God (New International Version, 1973, Matthew 5:6-8). In this passage, the message is the idea that a person with the right intentions and a belief in God will be rewarded for his throughs, actions, and positive motives. However, it can be noted that a repetitive pattern gives the verses a poetic form. In this way, the message becomes somewhat easy to comprehend, hence, followed. The example illustrates that the way in which teaching is performed can impact how it is understood and implemented in ones personal behavior.

Another example of poetry applied to teachings is the Lords prayer. The verse Forgive us our debts, as we also have forgiven our debtors can be interpreted as a message (New International Version, 1973, Matthew 6:12). Namely, the prayer highlights that a forgiving nature is at the core of Christian values. Moreover, God forgives the sins of those of being able to forgive individuals who have wronged them. In this case, the teaching is based on the message of forgiveness and giving people a second chance, just as Jesus gave humanity a second chance by dying on the cross for peoples sins. Needless to say, both instances in which poetry was applied highlight that a message can be shared in a multitude of ways. However, certain techniques have been applied to create circumstances in which the teachings are both understandable and beautifully illustrated through words and rhythm.

Proverbs

Proverbs are effectively implied in message sharing. Namely, the concise yet insightful sayings contain metaphorical language that is implemented to express an idea in an indirect way. As a result, a proverb requires interpretation since the content is not directly illustrated yet highlighted through figurative language. An important distinction is to be made between the proverbs in the Book of Proverbs, which is the Old Testament, and similar constructions in the New Testament. However, Jesus Christ is the personification of Gods word, which is why the Book of Proverbs indirectly highlights the teaching of Jesus Christ. For example, Proverbs 1:7 highlight the following verse The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction (New International Version, 1973). The language applied in this passage is rather metaphorical and implies that adhering to the Lords teachings provides an insight into truth. Namely, one who wants to learn about the teachings of the Lord will become knowledgeable and comprehend the Christian truths.

However, another message that follows is the idea that most people cannot adhere to the factual information shared through sacred texts due to the fact that this implies effort and commitment. The Teaching of Christ also mentions the proverb, For all who take the sword will perish by the sword (2022). Thus, the message that is implied through figurative language is that one who exercises power for evil to prevail will be defeated by the same evil. Hence, one who lies will be deceived, and one who hurts others will be met with a similar attitude from the outside world.

Exaggeration

Exaggeration can be applied to generate a more memorable message that impacts those receiving it through its grandiose context. Hyperbolizing ideas helps send the message of their importance as well as emphasize the teachings. For example, the verse It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God emphasizes the message through the hyperbolization of specific elements (King James Version, 1611, Matthew 19:24). In this case, Jesuss teachings highlight that having extensive goods that are not being shared with those in need is an action that is being frowned upon based on Christian beliefs. Thus, while for a camel to go through the eye of a needle is impossible, going to heaven as someone rich who does not help the poor is even more challenging. Another example highlights the teachings in regard to judgments. Namely, Matthew 7:3 states, Why do you look at the speck of sawdust in your brothers eye and pay no attention to the plank in your own eye? (New International Version, 1973). The example reflects the idea that individuals are more likely to see the wrongdoings of others than confront their own flaws and inconsistencies in behavioral patterns. Thus, Jesuss teachings, while being portrayed through exaggeration, highlight the importance of self-determination to become a better person before condoning other individuals for not following Christian principles. Hyperpolarization is figurative language, which is why the messages are to be interpreted as such. Once again, the teachings are indirect, and the individual familiarizing with them is to draw a conclusion based on the word of God.

Parables

Parables are short stories that teach and promote certain Biblical ideas. Thus, the message is shared in a sucking and comprehensive manner, and the content itself is reflected in the form of an instructive lesson. An example is Luke 11:5-8, the passage illustrating the story of a man asking for bread and being granted his wish through persistence rather than friendship with the person who is being asked to help (New International Version, 1973). In this case, the teaching reflects on the importance of consistent and persistent praying. One who prays will be heard if the prayer is consistent, as exemplified in the aforementioned parable. Another example is the Parable of the good Samaritan illustrated in Luke 10:25-37 (New International Version, 1973). In this case, an injured Jew was not helped by his own kind but by a Samaritan despite the unlikeliness of the two individuals seeing eye to eye. By illustrating the instance, Jesuss teaching reflects the commandment of loving ones neighbor. Thus, the message of love and assistance for those in need is an inclusive one and implies that it is vital to provide help despite potential differences between one seeking assistance and one giving it. Moreover, Bible scholars mention that the parables, including the aforementioned ones, can only be understood by those perceptive to his teachings (Leitch, 2018). Thus, an individual with little to no knowledge of the scripture or unfamiliar with Christian values may not see the depth of the stories that send the message.

Jesuss Teaching Message

By highlighting the various elements applied to share Jesuss teachings, a variety of messages have been revealed. Namely, the importance of kindness to those in need, praying, and adhering to Christian values were the central topics illustrated through poetry, proverbs, exaggeration, and parables. However, it is essential to highlight some of the most potent messages throughout Jesuss actions and decisions. According to current literature, the message shared by the Lord is partially what made the teachings memorable alongside the elements applied to express said thought (Teachings of Christ, 2022). Jesus himself has been referred to as a teacher multiple times in the New Testament. The Kingdom of God, his titles, and his actions will be examined as the primary topics shared through teachings.

The Kingdom of God

One of the central messages in the New Testament is the existence of the Kingdom of God. Scholars interpret the miracles that Jesus performs as signs illustrating that the kingdom of God is becoming a reality on Earth (Strobel, 1998). On the other hand, theologists such as Bultmann have an existential approach to said actions, reflecting on the potential mythological aspect of the kingdom of God (Bultmann & Morgan, 2007). Nonetheless, the message implies that the connection between the divine and the human is, indeed, an exemplification of the Kingdom of God. Thus, Jesus said, My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders (New International Version, 1973, John 18:36). The message portrayed through this specific terminology is that peoples kingdoms are corrupt and flawed, which is why one connected with the divine can generate the values and ethics that individuals would benefit from.

Jesuss Titles

In regards to Jesuss titles, it is essential to make the distinction between two that supposedly contradict each other. On the one hand, Jesus is often referred to as the Son of God. For example, in verse John 11:27, the following is stated: I believe that you are the Christ, the Son of God (New International Version, 1973. The title correlates with the teaching that Jesus Christ is the word of God and his embodiment on earth. Thus, one who believes in God and follows his commands is to view Jesus from a similar perspective. On the other hand, a title that can also be found in sacred texts is the Son of Man. The verse the Son of Man comes correlates with the idea that Jesus is immensely close to humanity ((New International Version, 1973, Matthew 10:23). The juxtaposition of the two titles illustrates the message that while Jesus is divine and speaks Gods words, he is a part of this world and in-tune with himself as a person as well as every other human being.

Jesuss Actions

Jesuss actions illustrate his divine power as well as the message he shares with humanity. One element in particular that correlates both with Jesus as the embodiment of God and a reflection of his ultimate sacrifice is forgiving sins. Current literature links the action to the fact that only God has this power, which ultimately illustrates Jesuss abilities (Merkle, 2022). For example, in verse Mark 2:10, the Son of Man is referred to as the authority on earth to forgive sins (New International Version, 1973). The message embodied in said action is that Christian principles are based on forgiveness, and one who truly seeks it can receive it. Moreover, the message that Jesus and God and one divine entity is also derivative of the action.

Multiple elements can be linked to the broader theme of Christianity. Another action that correlates with a strong message is the passage Matthew 8, in which Jesus cures a man with leprosy in front of his disciples (New International Version, 1973). Several statements can be derived as a result. On the one hand, the divine power is illustrated, which implies that witnesses cannot doubt Jesus as Messiah after he was able to cure the incurable. On the other hand, the message that lingers in most Biblical texts is the importance of sacrifice and helping those in need.

Last but not least, Jesuss action directly correlates with his fight against evil and the promotion of good. Namely, the passage Luke 11:14 illustrates the story in which the Lord defeats a demon trapped in a mans body (New International Version, 1973). By exercising such actions, Jesus slowly addresses the evils of the world by helping regular people who require assistance. Helping individuals with incurable and chronic conditions, those who are lost and have sinned because of it, and those defeated by evil are actions that highlight the fight between goodness and evil. The message is a primary one in sacred writings and is one of the primary themes portrayed in the Bible.

Conclusion

Jesuss teachings are a vast number of messages correlating with biblical ethics, values, and morals. However, said messages are effectively shared, which makes them comprehendible, memorable, and thought-provoking. On the one hand, the elements applied to create the information channel have been efficiently selected. Namely, poetry, proverbs, parables, and exaggeration create circumstances in which the words and their meaning are hidden through figurative language that is to be decoded by one learning about Jesus. Moreover, the content itself highlights the main Christian ideas. Thus, themes such as the Kingdom of God, the titles Jesus is referred to as, and the Lords actions portray the efforts which have been made to change the world for the better.

References

Bultmann, R., & Morgan, R. (2007). Theology of the new testament. Baylor University Press.

Leitch, C. (2018). Jesus Teachings, as Told in the Gospels: A Summary of the Teachings of Jesus During His Three Years of Earthly Ministry. Cliff Leitch.

Merkle, B. L. (2022). The teachings of Jesus. The Gospel Coalition. Web.

Stein, R. H. (2017). Jesus the messiah: A survey of the life of Christ. IVP Academic, an imprint of InterVarsity Press.

Strobel, L. (1998). The Case For Christ. Zondervan Publishing House.

Teaching of Christ. The Gospel Coalition. (2022). Web.