Category: Religion 1596

If it does not kill you, it will make you well (Barlett and Brown Thaylor, 2008, 101). This well-known statement that is used now as a saying is given in the presentation of the exegetical perspective of the analyzed pericope. It has its roots in the Scripture, mainly in the analyzed periscope. The analyzed passage from the Scripture, Numbers 21: 4-9, presents the final rebellion of the Israelites provoked by hard conditions imposed on them during their wanderings in the wilderness. The people led by Moses are complaining about their hardships saying that they are deprived of food and water and detest the food they are given (Num 21: 5). As the Israelites have shown their loss of fate, the Lord punishes them by sending venomous snakes and their bites cause the deaths of numerous people (Num 21: 6). Having understood that they have sinned, the people beg Moses to pray for them and the Lord asks Moses to build a brazen serpent that would cure those bitten who look at it (Num 21: 8). It happened so and when cured, the Israelites set forward. Thus, the task of the present paper is to provide an exegesis of the pericope as the crucial point of the Israelites wandering, to give the interpretation of it from the saying mentioned at the beginning of the paper and to draw a parallel between the analyzed paragraph and John 3: 14-21.

The interpretation of the passage requires its analysis of a larger scale that is in comparison with the acts of rebellion that can be observed earlier in the Scripture. Such passages are called murmuring passages and the analyzed one can be considered a concluding one after Exodus 16:1-3, Num 11: 1-2, 4-6, 14:1-3. In the first passage, the cause of murmuring against the Lord is hunger as it is clearly stated in Exodus 16: 3: for ye have brought us forth into this wilderness, to kill the whole assembly with hunger. In the second passage, the reason for the peoples complaints is not mentioned, it seems that the people began to complain as soon as they begin their journey (Coogan, 2007, 202) however, the consequence of Gods wrath is given: people were burnt by the fire that the Lord sent onto them and as soon they realized their wrong behavior, the fire was quenched (Num 11: 2). In the next passage, which appears only one verse further, there is the first grudge concerning manna, the Lords gift. In the passage from Numbers 14, the idea of returning to Egypt is voiced that stands for the peoples growing exhaustion and rebellious mood. These passages can be considered as a ladder that shows accumulating despair and gradual loss of faith. However, the final passage, the one that is analyzed in this paper, is cumulative, it shows the height of physical and mental suffering of the Israelites and this passage is the climax of their physical and spiritual wanderings. The main difference of this passage from the earlier complaints is that this time it is in open defiance of the Lord Himself as the highest point of despair and loss of faith (Milgrom, 1989, 173).

In the second place, it is necessary to tackle the geographical context of the passage for it is clearly stated in Num 21:4. The appearance of the people in the wilderness can be considered the direct fulfillment of the earlier statement: To morrow turn you, and get you into the wilderness by the way of the Red Sea (Num 14: 25) and the consequence of Numbers 20: 14-21 from which we come to know that the king of Edom did not let the Israelites pass through his land (Levin, 2000, 86). Supporting the idea of the same author, let us state that the identification of the route of the Israelites symbolizes their incapacity of penetrating Canaan directly due to realistic and ideological reasons (Levin, 2000, 86).

In the third place, it is necessary to tackle textual and translation problems that can be found in several different translations of the Scripture are compared. The idiom quasar nepes stands for the mood became impatient (Levin, 2000, 86). KJV and World English Bible offer the soul of the people became much discouraged (Hebrew Tanach and Greek Textus Receptus Bible, unpaged). It can be supposed that the meaning of the word discouraged is milder than the original impatient while in Douay-Rheims even more mild word is used, to be weary. This shows that the translations lack the original impatient mood that is embodied with the help of the idiom quasar needs. Besides, Levin also mentions Hebrew qeloquel that is translated as light, swift, of lesser importance, or quality, he attributes the meaning spoilt, rotten to this notion, explaining that manna was literarily spoilt as it was left ungathered. However, none of the translations suggests a similar meaning; all of them offer the attribute light that seems to lose its original implication. How can light be interpreted if it is used to denote bread (manna). It can symbolize its coming from Heaven or its being not nourishing. Finally, a very interesting case of translation difficulty is with Num 21: 8. The Hebrew text says Make a seraph figure and mount it on a standard (Milgrom, 1989, 174). Seraph can be synonymic with serpent, while saraf means burn. Thus, it can be stated that Hebrew text mentions only the request of the Lord to make a statue of a serpent while the translations seem to use both words: a fiery serpent as in KJV, World English Bible, and Websters Bible Translation (Hebrew Tanach and Greek Textus Receptus Bible, unpaged). Douay-Rheims can be considered the most inexact as it uses the word combination brazen serpent.

It is also possible to analyze the pericope from the point of view of its form since the form of the passage makes a great contribution to its meaning (Stuart, 2001, 17). As for its structure, the pericope makes a coherent whole (Budd, 1984, 233). It can even be stated that there is a certain kind of detachment of this passage from the surrounding text. It starts with the identification of the setting (Mount Hor, the Red Sea, the sea dividing Egypt and Arabia (Strong, 1995, 1160)) as it usually happens in the stories from imaginative literature. The subsequent verses present the development of action with its climax, the Lords order to build a figure of a serpent. The denouement is the effect of the brass serpent and the healing of the people. This structural coherence promotes the importance of the passage; it is the most violent rebellion and the final persuasion of the mercy of the Lord.

It is interesting and necessary to observe the use of words, grammar, and figures of speech in the passage. As for grammar, Levin (2000, 90) mentions a sequence of tenses in the phrase So it will be that anyone who is bitten gazes upon it. The use of the grammar of the statement is applied to summarize what happens and it shows the endless power of the Lord. As for the figures of speech in the text, the Israelites claim that they have nothing to eat and at the same time they refused to eat manna granted to them. The antithesis shows the emotional exhaustion and rebellious mood of the people. Besides, the use of the words God at the beginning of the passage and the Lord in the verses that show the recovery of fate is also symbolic, as God shows peoples irritation while the Lord is a sign of humble obedience.

The image of a serpent deserves special consideration as it is a multifunctional image in the text. At first, serpents are the killers, they are the punishment sent by the Lord but the serpent also becomes a savior when the peoples faith is recovered. The changing role of a serpent symbolizes spiritual homeopathy (Buttrick, 1953, 243). Besides, the choice of snakes as the punishment seems to be symbolic: the serpent tempted Adam and Eve and the punishment was the direct consequence of their tempting (Stubbs, 2009, 168). Thus, the serpent itself is the symbol of sin (Stubbs, 2009, 168). This fact even intensifies the importance of a serpent as a symbol of the power of the Lord who can turn the curse into the treatment if people have faith in him. In this relation, the case of a brazen serpent can be called a parable which is suitable to resort in a sermon, at school, during a pilgrimage. On the whole, the passage from Numbers can be resorted to in case if faith needs healing.

To illustrate a canonical shape of the passage, it is necessary to draw a parallel with John 3: 14-21 that has a direct allusion to the analyzed passage: And as Moses lifted the serpent in the wilderness, even so, must the Son of man be lifted (John 3: 14). Thus, Moses experience in the wilderness can be treated as a type pointing to a spiritual event in the future, namely, the redemptive work of Jesus (Barlett and Brown Taylor, 2008, 98). Jesus, lifted on the cross, just as the brazen serpent lifted by Moses, will grant people salvation in case if their attitude is the same, in case, if they demonstrate obedience and trust to God.

The significance of the passage in teaching and preaching can be explained by its direct connection with John 3: 14-21 that was mentioned above and due to its direct connection with idolatry. Though the passage can be mistakenly interpreted as the beginning of a cult, it is necessary to show that Moses did not institute a snake cult & but an object to meet the needs of a specific crisis (Budd, 1984, 235). The brazen snake is the symbol of death and the symbol of new life. It manifests the key idea of Christianity: the route to healing and salvation is paved with pain and suffering and the only way to salvation is through genuine faith and obedience to God.

The analyzed commentaries offer symbolic meaning of the analyzed passage that accounts for its genre, the parable. The structure of the story that presents it as a separate unity within the text accounts for its significance and its being the crucial point of the Israelites wondering in the desert. The faith that has faded away is recovered in the passage and the mechanism of recovery is depicted with the help of the image of a serpent. One of the main advantages of the passage is its direct connection with the future crucifixion of Jesus, it is its precursor, and it reveals the proper reaction to the event. It is the second part of the introductory statement of the present paper stands for the faith; its strength can cure and turn death into life.

Reference

Barlett, David L., and Barbara Brown Taylor. 2008. Feasting on the Word: Year B, Volume 2. Louisville: Westminster John Knox Press, pp. 98-103.

Budd, Phillip J. 1984. Word Biblical Commentary, Vol. 5  Numbers. Waco: Word Books, Publisher, pp. 232-235.

Buttrick, George A. 1953. The Interpreters Bible, Volume 2. New York: Abington Press, pp. 242-243.

Coogan, Michael D. 2007. The Oxford Annotated Bible, Augmented Third Edition. New York: Oxford University Press, pp. 202, 216-217.

Levine, Baruch A. 2000. The Anchor Bible: Numbers 21-36. New York: Doubleday, pp. 85-90.

Milgrom, Jacob. 1989. The JPS Torah Commentary: Numbers. Philadelphia: The Jewish Publications, pp. 172-175.

Hebrew Tanach and Greek Textus Receptus Bible.  Numbers 21. Web.

Stuart, Douglas. 2001. Old Testament Exegesis: A Handbook for Students and Pastors. Louisville: Westminster John Knox Press, pp. 5-65.

Stubbs, David L. 2009. Numbers. Grand Rapids: Brazos Press, pp. 165-172.

Strong, James. 1995. Strongs Exhaustive Concordance of the Bible. Nashville: T. Nelson Publishers.

Pentecostalism originated from one of the Protestant movements, the Holiness movement. Glossolalia and the baptism of the Spirit and fire were practiced there. In 1906 in Los Angeles, on the basis of one of these communities, the so-called Azusa Street Revival began. It was massive public glossolalia and preaching of the return of the gifts of the Spirit to Christian churches. This was later called the first wave of Pentecostalism. The movement quickly spread throughout the world; Pentecostals are organized into independent unions and associations with great community autonomy (Miller, 2015). The congregation is run by a pastor along with the church council. Strict church discipline is maintained. For classical Pentecostals, only a man can be a pastor; charismatics and neo-charismatics, as a rule, recognize the female priesthood.

After the virtual attendance of the Apostolic Pentecostal ceremony, it became clear that the main distinguishing feature of Pentecostal worship is glossolalia, or speaking in tongues  the uttering of inarticulate sounds during prayer. This phenomenon is considered a sacred language of communication with God and a sign of the gift of supernatural power. Despite the fact that before this attendance, I felt skeptical due to some theoretical controversies, during the ceremony, I felt the power and influence of the religious traditions.

The worship itself is usually divided into two parts  glorification, during which chants are sung more energetically, and worship, during which more calm music is played. In a number of Pentecostal communities (predominantly of the charismatic type), vivid emotional manifestations are practiced at divine services: screaming, falling, crying, and laughing. In different communities, depending on the pastors attitudes, a different set of musical instruments is used, and various musical styles are adopted in worship (in some churches, even Christian metal or Christian rap can be played).

It should be noted that Pentecostals do not have a single doctrine; different groups can differ quite a lot in philosophy. However, there are positions shared by all Pentecostals besides general Christian approaches. The religion claims the exclusive role of the Person of the Holy Spirit, miracles and revelations received from Him by the church and individual believers (Got Questions, n.d.). Among the crucial ideas of the religion is that Christ brought people not only spiritual salvation but also deliverance from physical suffering. Different Pentecostal churches have different opinions about various aspects of this teaching: how much healing is necessary for everyone, whether everyone can heal, and how conventional medicine should be treated.

It seems reasonable to note that the Pentecostal religion forbids its followers to take in tobacco and alcohol, which should be taken into account during my future nursing practice. I will be able to exclude the impact of these substances on a patients conditions who recognize the churchs fundamentals. Moreover, treatment plans that would be developed for such patients should consider the religious principles thoroughly.

After the virtual attendance, I understood that Christianity might be perceived as a diversified religion that has a plethora of interpretations. In my future practice, I will pay a lot of my attention to figuring out my patients beliefs and the related religious rules. This can shed light on their everyday life, which can alleviate the diagnosing process to a great extent. Moreover, a person feels uninhibited and free when healthcare providers demonstrate an interest in their religion. This might contribute to the establishment of productive communication and relations.

References

Got Questions. (n.d.). What is the Pentecostal Church and what do Pentecostals believe?

Miller, E. M. (2015). Whats an Apostolic Christian and why is Kim Daviss hair so long? Washington Post.

Introduction

The life and ministry of John the Baptist started several years before his birth. His coming is prophesied in the Old Testament, even before his parents were in existence. His life is well mapped out and planned by God since He foretells his role in his plan for salvation. That is, John the Baptist is the forerunner of Christ. God predestines him for the fulfillment of the promise He had made to the Israelites. His ministry is one of preparation for the coming of the Messiah. Everything about his life foretells the life and mission that Jesus Christ would fulfill in the world. The life of John the Baptist was a ministry that made away for Christs ministry.

Prophesy in the Old Testament

The Old Testament presents a lot of prophecies about Christ as the Messiah, who would take away the sins of the world by dying on the cross. The Old Testament also talks about Christs forerunner, who would prepare the way for Him (Wiersbe 12). The forerunner was to act as a herald for Christ and prepare everyone for the kings arrival. The messenger, John the Baptist, was prophesied in various scripture in the Old Testament. This essay focuses on the life of John the Baptist and thus highlights why God chose him to prepare the way for Christ the Messiah.

There are two main verses used to describe John the Baptists prophecy:

The voice of him that cried in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God&And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.  Isaiah 40:3-5

Isaiah made the above prophecy while comforting the Israelites when they were held captive by the Babylonians. Isaiah talks to the Israelites about a voice that cries in the wilderness, telling people to prepare the way for the LORD. Here the prophesy talks about Johns ministry, even before it started. It prophesied that John would cry out in the desert, urging people to get ready for Christs coming. He also urges the people to mend their ways since God was coming to man through Jesus Christ. The verse also talks about the paradox that will take place before Christ comes. It talks about how tables will turn when Christ comes. John is prophesied to inform people about the turn of events that would occur when Christ comes. Through John the Baptist, the crooked will be straight, the valleys shall be high, while the mountains become low.

In Malachi 3:1, the prophecy made about John the Baptist reads as follows:

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.  Malachi 3:1

It appears that the verse talks on behalf of God. The prophecy is about John the Baptist, the messenger God sends to prepare a way for Christ. According to the prophecy, the Lord will appear in the temple (Arnold 3). The passage ends with the prophecy that the messenger in whom the people delight will come. In other words, this prophecy describes John the Baptist. These two passages provide comprehensive information about the prophecy that John the Baptist would come to the people.

Reactions following the birth of John the Baptist

According to Luke 1:57-58, Elizabeth, John the Baptists mother, gave birth to a son. The neighbors and relatives rejoiced on hearing the news. People rejoiced because they were happy that Elizabeth had finally been blessed with a child, in her old age, despite being barren for a long period. In other words, it was because of the great mercy that God had shown Elizabeth, and by extension, the Israelites, and by large, the whole world (Bebbington 11). It was a great moment of celebration, given the fact that this was the start of Gods salvation plan, as John was prophesied to prepare the way for Christ. This was followed by several events that indicated that God was fulfilling His promise to humanity. It was a great plan also to make sure that human beings were following through with Gods plan to save humankind.

After the birth of John the Baptist, other activities took place (Wiersbe 34). The first event to occur was the naming of the child. In Luke 1:59-63, John was circumcised and named according to the Law of Moses. Relatives had convened for the ceremony and wanted to name him after his father, Zacharias. Elizabeth, however, interjected and said that the child should be called John, even though no other child in the family had the name John. Zacharias backed Elizabeth by also writing the name of the child as John. It was at that point that Zachariahs speech was restored. When he talked again, Zachariah composed a song to praise God for His doing, according to Luke 1:6775. Zechariah was delighted in Gods plan to save humankind which was now in motion. God was now working His plan to save humanity. The reaction of Johns parents and that of their relatives and neighbors indicated that the birth of John was received with gladness. Most people were happy that God was taking action towards fulfilling His promise of salvation to His people.

John the Baptists family composition

Zachariah and Elizabeth were Johns parents. Zachariah and Elizabeth lived in Judea, where they raised John the Baptist. Zachariah was a priest of the order of Abidjan. He led the rest of the congregation in making sure that they performed the rituals in the church, such as offering sacrifices to God in the evening. It is one of the evenings, according to Luke 1: 8-23. Zachariah and Elizabeth were old and were not blessed with a child. One day, Zachariah was offering the evening sacrifice when the angel of the Lord appeared to him and told him of the birth of John the Baptist (Osei-Bonsu 50). Elizabeth was Marys relative, and the latter even went to visit the former during the birth of John. May was also pregnant at the time, so the two women were elated to see each other. This was an indication that John the Baptist was indeed part of the journey that Christ was taking in the world. These are the relatives of John the Baptist that are mentioned in the Bible.

Why the Lord has this life planned for him?

John the Baptists life was mapped out by God since He was supposed to perform a very important role in the life of salvation of the Israelites. According to Exodus 32, there are instances when the people of Israel showed the Egyptians need for salvation from slavery. In Isaiah 40:1-2, Isaiahs comfort to the Israelites is that God would end the Israelites warfare and pardon their iniquities. The context of this passage is during the period when the Israelites were being exploited and in exile in Babylon. God follows this comfort and the promise of salvation from captivity with John the Baptists coming.

God begins His journey of saving the Israelites through prophesying the birth and preparation of the way for the savior by sending John the Baptist. Johns life had to be re-commissioned due to the weight of the ministry he was to lead. He was to prepare the way for the savior of the world, whom God had promised the Israelites. God needed to plan the life of Christs forerunner (Ellen et al. 50). There were timelines that God had set of when various tasks would take place during the ministry of Jesus (Campbell-Reed 170). Thus, John the Baptists timelines had to be in line with the schedule of Christ.

Different tasks had to take place before the others, such as the baptism of Christ. This meant that John the Baptist was supposed to be in River Jordan baptizing other Christians before Christ showed up, as is written in Matthew 3:13. God had a plan for John the Baptist due to the great purpose he was to fulfill, in making sure that he prepared the way for Christs coming. This was Gods master plan, and all involved participants had to play according to Gods timelines. John the Baptist was important to start this mission, hence having his life well planned.

Johns ministry

The ministry of John the Baptist is predicated in Matthew 3:1-13. In this passage, Johns ministry connects the prophecy that was made in the Old Testament and the life that he is living. Johns ministry, according to Matthew 3:1-2, was to call people to repentance as a sign of preparation for Christ, who was coming after Him. This passage fulfills the prophecy that had been made in the Old Testament, about a voice crying in the desert for people to prepare the way for the Messiah. As it had been prophesied in Isaiah 40, John the Baptist wore garments made of camels skin and ate locusts and wild honey in the desert. He also baptized people from all Judea and Jerusalem and led them towards repentance of sins in preparation for the Messiah. John also criticized the Pharisees and Sadducees, as he preached, by asking them to repent since the kingdom of God was at hand (Porter et al. 95). John asked them to stop considering themselves righteous because they followed the Law of Moses. According to John the Baptist, He who was coming was greater than the law. The prophecy about turning things was coming to pass because there was no more regard for the law but rather the salvation of Christ.

Johns ministry was critical to the mission that Jesus was to carry out. In this way, John represented how Christ would fulfill His mission (Francis 2). People had to be ready since the way things operated would be different. According to Matthew 3:11, He who was coming after John was greater, such that he was not worthy to tie His sandals. This meant that believers had to prepare for the coming of one who was greater than the messenger. Thus, Johns role was very important in making people aware of the Messiah coming to save the world. Even after the birth of Christ, John continued in his ministry, baptizing people with water in River Jordan (Church-hill 169). This is where Jesus came to be baptized by John. Though John was hesitant about baptizing Jesus, he did fulfill Gods scripture and plan for his ministry. In Matthew 3: 16-17, the voice of the Lord spoke about Jesus as the son whom God was pleased. John provided that opportunity for Jesus Christ to be confirmed as the son of God among the people.

John the Baptist also provided a framework through which Christ would work. For instance, John had disciples whom he had sent to Jesus during His ministry. Jesus also had His disciples, who assisted Him in His ministry (Gray 5). The fact that John the Baptist was not contaminated in any way, as seen in Luke 1:59-80, meant that the one coming after him was holier and had no blemish at all.

Conclusion

John the Baptist represented the life that Christ was to live. He introduced Jesus Christ to the entire world, which was part of His ministry. Thus, he was the fulfillment of the scriptures written in the Old Testament about the messenger who would pave the way for the Messiah. John the Baptist lived a life in line with the prophecies made by Old Testament prophets such as Isaiah and Malachi. His birth was received with happiness due to his role in performing to the world. His life and ministry foreshadowed the life and ministry of Jesus Christ. Ultimately, this showed that the one coming after He was greater and needed to be welcomed in clean hearts.

Works Cited

Arnold, Clinton E. The Role of Biblical Exegesis within the Christian College Curriculum. Where Wisdom May Be Found: The Eternal Purpose of Christian Higher Education, 2019.

Bebbington, David. Baptists and the Gospel in the Twentieth Century. Baptist Quarterly, Vol. 52, no. 1, 2021, pp. 2-20.

Campbell-Reed, Eileen R. Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church. Ecclesial Practices, Vol. 4, no. 2, 2017, pp. 167-198.

Church-hill, Amadi-nche. The Message of John the Baptist on Repentance in Luke 3: 1-12 As a Panacea for Socio-Political Change in Nigeria. Jalingo Journal of Christian Religious Studies, Vol. 7, 2020, pp. 1-233.

Ellen et al. A Biblical Critique of the Incompatibility of the Twentieth-and Twenty-First-Century Concepts of Self-Esteem with a Biblical Theological Framework of Self. Southwestern Baptist Theological Seminary, 2019.

Francis, James MM. Jesus Public Ministry Part 1: Words and Works. Supporting A-level Religious Studies. The St Mary¼s and St Giles¼ Centre, no. 18, 2021, pp. 1-44.

Gray, Adrian. The Felkin Family: The Decline of a Baptist Family. Baptist Quarterly, 2021, pp. 1-13.

Osei-Bonsu, Robert. Johns Baptism and Christian Baptism: A Comparative Study. Asia-Africa Journal of Mission and Ministry (AAMM) Vol. 23, 2021, pp. 47-63.

Porter et al. The Gospel of John in modern interpretation. Kregel Academic, 2018.

Introduction

Jainism came about as a result of efforts to transform Hindu religion 2000 years ago. This religion was established almost same time as Buddhism. It was founded by Vardhamana, a prominent person who live in East India. The founder became very famous in 420 BCE when he was around 14 years old after committing the act of salekhana. It is imperative to note that there are some common features between this religion and others such as Hinduism and Buddhism (Jain, 2003). Jain community strongly believed in karma which resembled ideologies of Hinduism. They also believed in reincarnation and that asceticism was the way out to achieving liberation and enlightenment. The Jain community strongly rejected any form of violence as part of their principles in everyday life. They believed that any acts of violence could negate the ideas of karma which would adverse impacts on ones life in the future. This believed was strongly held by the fact that they practiced ahimsa. In addition, they followed fruitarianism which holds that they should source food from killing animals and plants (Sarvepalli, 1990).

Main Text

Sikhism was founded in Punjab area which is currently known as Pakistan by Shri Guru Nanak Dev Ji. His work came after his enlightenment and willingness to preach how the society could be enlightened. He was dedicated to ensuring that society in the Punjab area gets to know more about God. He had a vision of making the members in the society enlightened and this was the major driving factor to spreading of the gospel. He unfortunately died in 1700 which gave rise to series of Gurus who led the movement that aimed at ensuring that the work of Guru continued and that people around the Punjab area continue to be enlightened. The series of Gurus led the movement of preaching the Gospel until 1708 when their duties were passed to Panth and the holy text. The tenth Guru compiled the Shri Guru Granth Sahib which comprises of hymns and the writings of the first 10 Gurus. These writings also encompass other texts from the Muslim and the Hindu saints. The tenth Guru was known as Gobind Singh while the holy text was considered to be the eleventh and the final Guru (Rutherford, 2000)

The religious believes and the way Sikh conducted their religious deeds were more less the same as the Jainism. According to Sikhism, praying as many times as possible a day was very important. They believed in one God who is formless. This God whom they believed in had many various names and people could him through mediation. Worshipping of idols was highly prohibited by Sikh community. The also believed in karma and reincarnation as the Jain community. In addition to this, Sikhism believed in samsara and did not accommodate caste system which was accepted by the Hindus. The social behavior of Sikh community is highly appreciated due to the fact that they strongly believed that everyone was equal before God hence no one could be seen as more superior than the others which fosters respect (Sarvepalli, 1990).

Similarities

The religions of Sikhism and Jainism had similar paths but do have contrasting features that make each one of them very unique. Some of the similarities between the two religions are:

• Both religions believed in transmigration of the soul. This was known as reincarnation. Under this principle of reincarnation, they both strongly believed that there exist countless circles of births and deaths and one could only break these cycles when he or she mergers with God (Jain, 2003).
• Both religions believed in karma that was concern with regulation of reincarnation process and transmigration of the soul. They linked karma with doctrine of Grace. Both religions believed that, Mortals obtain a human body as a result of good deeds but he reaches the gate of salvation with Gods kind grace.
• Both religions follow the concept that world is just but an illusion and some might get attracted so much to world illusion to the extent of forgetting God. They strongly affirm the fact that there is disillusionment in the world and people could avoid this by purely believing in God.
• Both religions strongly believed and acknowledged the presences of superior beings who are in another plane or world different from the normal human beings (Redington, 2002)

Differences

• Sikhism believed in supreme divine creator which contrast with concept of Jainism religion which stand on the fact that there is no divine creator
• Sikhism follow monotheism as opposed to Jain community which is for polytheist
• Jain believes that the universe is eternal with no beginning or end and that God has no control over what happens in the universe. This belief sharply contrasts with beliefs of Sikhism which stand by the fact the concept of god is the head and he is responsible for the manifestation of creation.
• Asceticism is encouraged by Jain community whereas Sikhism does not promote the same (Sarvepalli, 1990)
• Sikhs are not strict vegetarians as opposed to Jains who are strict vegetarians. Jains believed that abstaining from meat enhances spirituality.

Reference

Sarvepalli, G. (1990). Jainism and Sikhism. Journal of the American Oriental Society, Vol. 100, No. 4, p.200

Rutherford, N. (2000). Introducing Jainism. University of Alberta Press, p. 150-189.

Redington, A. (2002). Sikhism: Their beliefs and Practices. Journal of the American Oriental Society, 120-150.

Jain, P. (2003). Religious Practices. Puja Publishers: Distributors, Classical Pub. Co. 100-136.

Several aspects of the Arabic language, natural resources, climate, religion, and weather are common in North Africa and Southwest Asia. Moreover, these two areas are the birthplace of the worlds three significant religions. In addition, these regions are studied together due to their geographic and cultural similarities. Countries in Southwest Asia and North Africa are usually known as the Middle East. However, some authors refer to the Northern African countries as part of the Middle East but prefer to call them separately the Middle East and North Africa (Timothy 29). In this region, there is a scarcity of fertile soil and water. Still, the area has an abundance of oil, which has brought modernization and wealth and improved the quality of life in many countries. The population in this area is predominantly Muslim, and other religions make up less than ten percent of the people. Israel is the only exception, where the majority of its population identifies with Judaism.

The religions in Southwest Asia and North Africa have changed the worlds cultural landscape and led to conflicts and tension throughout the region (Timothy 31). The three predominant religions in this area, Islam, Christianity, and Judaism, are similar since their ancestry can be traced through the tribal patriarch Abraham. However, Judaism is the oldest monotheist religion of these Abrahamic faiths. Judaism faith believes in God, who revealed himself to Moses, Abraham, and other Hebrew prophets. Judaism followers believe in living according to Gods mandates as described in the holy scriptures of the Torah. The history of Jews is associated with the Middle East, and the city of Jerusalem is widely seen as a sacred place because Solomons Temple once stood there. Christianity is also a religion found in North Africa and Southeast Asia. The Christian religion started in Israel during the times of the Roman empire.

In addition, the Christian faith is based on Jewish traditions and the teachings and life of Jesus Christ. Christians believe in the holy scriptures of the Bible, which comprise Jewish books, texts by apostles, and the gospel of the life of Christ. Islam is the largest religion in this zone. Islam originated in Saudi Arabia in the 7th century Current (Common) Era (C.E.). According to the Islam faith, God revealed himself to Prophet Muhammad and his word in the book of the Holy Quran. Islam follows the Five Pillars, including praying five times a day, recognizing the name of God, giving charitable donations, going to Mecca at least once in a lifetime, and fasting during the holy month of Ramadan.

When religion is in its purest form, it offers many benefits to humanity that include teachings of goodwill, promoting good morals and ethics in society, and inner strength, which gives an individual the courage to do the right thing (Timothy 33). Sometimes, when multiple religions claim ownership of the same holy place, it sometimes leads to conflicts. There have been many times when there were wars because of religious beliefs. A case in point is Jerusalem and other areas of modern Israel, where all the three Abrahamic religions consider holy.

The personal and religious life of Muslims is usually intertwined with their day-to-day activities. Therefore, political and judicial systems in this part of the world usually reflect religious values. Some states in Southwest Asia and North Africa have declared sharia law which means that the court systems apply the Islamic religious law. However, Islamic groups use a harsh and strict interpretation of sharia. Southwest Asia and North Africa regions are the cradle of modern religions and ancient civilizations. However, the region has limited and unevenly distributed resources, which is the cause of persistent political conflict and religious tension (Timothy 31). Due to the valuable resources like oil and instability, there has been an emergence of terrorist groups like the Islamic State of Iraq and Syria (ISIS) that have taken control of the territory.

The religious story of the South Asian nations starts with the river Indus and its tributaries. River Indus was the only early evidence of this complex urban culture (Timothy 27). South Asia hosts many great religious traditions in the world, including Hinduism, Jainism, and Buddhism. Buddhism was started by Buddha, also known as the enlightened one, before the current (common) era (BCE). On the other hand, Hinduism is an ancient religion that matured in the fourth-century current (common) era (C.E.). The significant characteristics of modern Hinduism are worshipping divine images and building temples for these images.

Religion has enhanced the mental strength of its believers in South Asian nations. Religions such as Buddhism promote meditation which has many benefits that include building skills ideal for stress management, focusing on the present, enhancing tolerance and patience, promoting self-awareness, promoting creativity and imagination, reducing negative emotions, and gaining a new viewpoint during stressful situations (Timothy 25). However, diversity in religions threatens the peace and unity of many nations in South Asia since religion defines a persons values, behaviors, and beliefs. For instance, the cow is a sacred animal amongst the Hindu faithful, and there have been riots when other religious groups slaughtered cows for beef. The conflicts make it hard for multiple religions to coexist in peace and harmony. However, there is a positive aspect to the diverse viewpoints and disputes associated with religions, as they have aided in the development of an upright society with sound values.

Works Cited

Timothy, Dallen J. The Middle East and North Africa: A dynamic cultural realm. Routledge handbook on tourism in the Middle East and North Africa. Routledge, 2018. 24-35.

Introduction

In recent decades, religious leaders and scientists have debated the theory of evolution by natural selection. A controversy between religion and science becomes possible if science is a rival of belief in some realm. This presupposes that there is a dimension in which both of them have a common problem area. One major controversy is between the doctrine of God as the creator of the universe and the evolutionary theory of human origins.

Religion and science represent an incompatible way of viewing the world. Both science and religion have opposing methods for discerning the truth. Science uses tools such as observing nature and testing hypotheses to find the truth about the universe. Religion justifies facts using scripture or faith, whereas science uses empirical scientific methods (Schloss). The question of validity is central for both religion and science, but the controversies rest on the methodology they use to decide what is true and the outcome of the truth. What is not disputable in current times is that science is considered to be an atheistic discipline.

Reasons for Selecting the Research Topic and The Key Questions I Hope to Answer

There has been a hot debate for centuries about the origin of the universe and theories explaining planetary activities and objects. For this reason, I was prompted to select the topic. Also, I wanted to find out the differences between science and religion. One critical question I wish to find the answer to is whether evolution is a theory or a fact? Lucky enough, I discovered that in science, faith without supporting evidence is a vice, whereas, in religion, it is a virtue that is highly upheld (Schloss). Religion makes claims about the truthful nature of the universe with reference to sacred scriptures. While science has had success in understanding the universe, using faith has led to no proof of divine for religion.

Controversies of Religion and Science Remain in Current Times

The controversy that continues to puzzle the world is the concept of evolution by natural selection that regards human beings. Religion posits God as the creator of all things in the universe. It has a belief in supernatural causation, while modern science gives fascinating knowledge on evolution. In understanding the question on evolution, religion argues that it is a theory or, in other words, inconclusive evidence. On the other hand, science has facts that confide in observation measurement and other forms of evidence (Schloss). Because of supporting evidence, science no longer questions biological evolution.

Furthermore, religion has no definitive truth about natural processes such as the causes of earthquakes, volcanic eruptions, and tsunamis. The explanations for these natural occurrences belong to Science experiments and research. It would be catastrophically to seek justification in sacred texts and religious beliefs. Additionally, science provides an account of galaxies and stars came about (Schloss). In contrast, religious revelations and teachings give a narrative of the origin of planetary objects to supernatural beings.

Conclusion

In conclusion, over the years, religion and science have conflicted, with various people arguing that the two concepts are incompatible. In the current world, religious denominations oppose that biological evolution has produced diverse living things over the years. These religions strictly believe in the literal interpretations of religious texts. I would say that the two are running parallel, and it is difficult to merge the two. Science is about observing and exploring possibilities, while religion is more of faith.

Work Cited

Schloss, Jeffrey. Science and Theology. Washington Post, 2015, Web.

Traditional religious concepts claim that queer and trans people cannot be compatible with religion. Moreover, conservative religious representatives view queerness as a mistake that does not deserve a right to exist. They state that LGBT people are far from God and that their behaviors and attitudes are sinful. Traditional concepts assume that only opposite-sex acts and cisgenderness are righteous, God-approved behavior. Nonetheless, queer and trans perspective challenges central categories of traditional concepts.

One of the main points of the LGBT religious perspective is that the concept of binarity was formed societally and historically by people. The binarity notion reflects neither the will of God, the teachings of Jesus Christ, nor the Bible. Traditional binarity assumes strict divisions such as male and female, divine and human, and life and death are the norm (Cheng, 2011). However, the life of Jesus does not correspond to this concept: his resurrection and the expectation of the second coming go beyond the binary. In addition, researchers consider that queers can be found in several biblical narratives (Cheng, 2011, p. 13). There are also suggestions that Jesus himself either was a queer or had a gender-variant identity (Cheng, 2011). The given data are the base of queer theology and LGBT peoples perspective on religion and the divine. For many people, the concept of queer theology appears controversial since traditional Christianity has condemned& same-sex acts and gender-variant identities as intrinsically sinful (Cheng, 2011, p. 11). Nonetheless, several factors determine that the existence of queer people is not a sin but pure nature as God created it.

Nature represents diversity and inclusivity, and all fauna and flora are Gods creations. Diversity can be found everywhere, nothing is identical in the world, and the same goes for people. Traditional Christianity claims that queerness is a deliberate sinful choice and unnatural. However, homosexuality is common in the animal kingdom (evidence of same-sex intercourse) as well as in non-binary genders (hermaphrodite mollusks). Queer and trans people are as natural as God created them.

Queer and trans perspective challenges the traditional concept of love as well. LGBT researchers claim that Jesus promoted ideas of pure or radical love (Cheng, 2011). The concept of pure love describes as a love that is so extreme that it dissolves all kinds of boundaries, including those relating to gender and sexuality (Cheng, 2011, p.70). The life and teachings of Jesus Christ maintain an incredible love for all of humanity, which implies that everyone deserves love and must give love.

Traditional religious ideas and concepts are beneficial for cis-gendered people since they promote binary relations. Cis-gendered people do not experience such challenges as queer and trans people do. They do not need to confirm that they are accepted by God, pure and righteous. Traditional Christianity does not question the fairness of the love of cis-gendered people, does not call their relationship sinful, and does not complain that they have left God. Such people do not contradict the traditional principles of Christianity. Therefore, they do not have problems with church marriage and church attendance. Cis-gendered people can be part of any Christian community without fear of rejection and without the need to prove their purity. This inequality is especially noticeable in less progressive and conservative societies. According to traditional ideas, it appears that cis-gendered people are accepted by God and deserve redemption for their birthright with binary gender identities and accepted sexuality.

Reference

Cheng, P. S. (2011). Radical love: An introduction to queer theology. Seabury Books.

Introduction

Many disciplines have attempted to define the field of religion to give it a substantive and universal grounding. However, some of these definitions have been found to be compartmentalized and narrow. The different methods used to define religion include phenomenology, comparative religion, historical approach, sociology of religion, and philosophy of religion. However, phenomenology is the most thought-provoking approach in studying religion because it concerns itself with how individuals perceive reality.

Difficulty in Defining Religion

Religion is a field whose definition has been dealt with by several disciplines because of its variations and diverse nature. Most of these disciplines have failed to define religion universally conclusively. Firstly, the lack of a substantive definition is due to the obscure nature in which it is defined. Most disciplines like sociology, theology, and philosophy do not address its subject matter and fail to distinguish it from other fields of study. Religion is defined in a vague manner that limits it to the belief in supernatural beings. The word belief is too vague to comprehensively be accepted as a universal definition because it isolates other disciplines that do not believe in higher beings. Secondly, there is also the issue of compartmentalization in defining religion. It is a result of considering only a single aspect in defining it. Most disciplines ignore the totality of human existence by compartmentalizing the definition of religion. The consideration that religion believes in higher beings ignores its multidimensional nature, which includes a mixture of attitudes, beliefs, gestures, emotions, and institutions. All these aspects are needed to explain the relationship between an individual with their reality.

Phenomenological Approach

Different approaches have been used to study religion, including phenomenology, sociology, and theology. However, the most thought-provoking approach to studying religion is phenomenology. It is an approach that concerns itself with individual conscious experiences and how they perceive reality. Therefore, the phenomenology of religion is used to study individuals various types of experiences, which are manifested in emotions, perceptions, desires, imaginations, wonder, and memory, among others. It is more concerned with an individuals subjective experiences because it goes beyond questions such as whether there is a higher supernatural being or life after death (Primal Religions, n.d.). Instead, it deals with the occurrences of religious phenomena through experiences that apply to human reality.

Strengths

The phenomenological approach studies how an individual perceives the meaning of reality rather than how it exists beyond their perception. It attempts to understand the feelings of an individual about a particular phenomenon. It is an approach that has several benefits that makes it different from others. First, it is a method that offers some unique perspectives of how individuals perceive reality as it occurs to them. It does not deal with things or aspects that occur outside of reality but with individuals perceptions of specific phenomena. Secondly, it offers us gainful insights and a more profound understanding of specific phenomena. It means that it studies real and not abstract things, which paints a clear picture in understanding how they exist. Finally, it provides impressive and rich data concerning specific phenomena (Editor, 2017). The fact that phenomenology deals with reality make it a source of accurate and detailed information.

Weaknesses

The downsides of the phenomenological approach include subjectivity, bracketing, and bias. It is not easy to ascertain the validity and reliability of this approach because it is a subjective procedure. The approach mainly deals with individual perceptions of reality, which are, in most cases, full of prejudice and subjectivity. The lack of objectivity in this approach makes it challenging to determine its validity. Secondly, sometimes the approach can be full of bias toward the researcher, whose perceptions can be different from that of the research subject (Editor, 2017). Moreover, there can be interference when interpreting the acquired data, leading to many challenges when attempting to maintain a sound thesis.

Conclusion

It is difficult to define religion because of its variations and diverse nature. Most disciplines define it in a narrow and obscure manner by limiting it to a belief in higher beings. The definition is too narrow and ignores the relevance of the totality of human existence by considering only one aspect in its definition. However, the phenomenological approach has proved to be a thought-provoking approach in defining religion because it deals with individual perceptions of reality.

References

8 Advantages and disadvantages of phenomenological research (2017). Connectus Fund. Web.

Phenomenology (n.d.). Primal Religions [MOOC]. In Approaches to Studying Religions. Sophia Learning. Web.

Introduction

The work of a pastor, a shepherd for people in both trying and peaceful times, is noble but difficult. Some describe it as the highest of callings in life, while others add that it is very taxing (Tan, 2019). To provide for people in a God-honoring way, one must accomplish several self-development goals. These include theological-pastoral integration, ministerial growth, analytical thinking, and ecumenical knowledge and dialogue.

Accomplishments in Theological-pastoral Integration

Theological-pastoral integration represents a pastors ability to integrate theology with the practice of pastoral ministries. The striving force behind theology is the need to guide, so applying it practically is finding an efficient way to provide guidance to people. Considering the current state of the world, misshapen by the ongoing pandemic, arranging meetings and guidance sessions has become increasingly difficult. However, the entire world has faced the same adversities and managed to adapt to them. The use of online tools and the Internet was a significant help in establishing my personal integration of theology into practice. It allows reaching not only those who are concerned with the pandemic-related precautions but those who are generally unable to be present at gatherings.

Accomplishments in Ministerial Growth

Ministerial growth refers to the ability to identify which areas require development. It is closely related to the process of evaluation and figuring out issues existing within a ministry. In order to perform these tasks, one must possess high observational skills. Improved listening, in particular, allows for gauging an important modicum of information regarding various issues and advances. Clinical field experiences have worked greatly to hone this skill since this area of activity requires paying attention to information and thorough analysis of it.

Accomplishments in Analytical Thinking

Analytical thinking is the ability to view information critically and use it to ones advantage. Analytical thinking is highly required if one sets out to perform the analysis necessary to answer questions arising in the churchs and theologys dialogue. One of the most compelling ways analytical thinking can help analyze a delicate situation is to reflect on previous failures. For example, in case of a reoccurring disconnect between theological teaching and locally-rooted church groups, a better solution would not be to search for new ways to mend this problem immediately. Instead, it would be helpful to reconsider why the previous methods failed.

Ecumenical Knowledge and Dialogue

Ecumenical knowledge is essential for those who endeavor to bring ecumenical aspects of Christian theology into dialogue with Catholic approaches. Throughout my study and field experience, I have concluded that originality in research can hinder the achievement of a fulfilling dialogue between the two branches. When the driving force behind inquiry becomes the discovery of novelty rather than an exercise of faithfulness, it becomes heavy and labyrinthine for comprehension. This, in turn, creates greater gaps between the academic and the ecumenical.

Conclusion

In conclusion, the goals established by the pastoral ministry have been successfully accomplished. Theological-pastoral integration has been included through consideration for the appliance of new-age technologies in order to achieve its objectives. Ministerial growth has been developed by improving observation skills in fieldwork. Analytical thinking has manifested for reconsideration and analysis of failed means of communication between theology and church. Ecumenical knowledge and dialogue abilities have been improved through understanding that the novelty of the research is not always the end goal.

Reference

Tan, S. Y. (2019). Shepherding Gods people: A guide to faithful and fruitful pastoral ministry. Baker Academic.

The southern region of the United States was christened as the Bible Belt by H.L Mencken, a journalist affiliated with the Chicago Daily Tribune. The term was informed by religious dominance in the region as identified through a high percentage of people identified as religious. A comparison of the regions church attendance rates across all denominations revealed that Bible belts rates are higher than the total nations average. The region is particularly dominated by Baptist churches. As such conservative Christianity has great influence both politically and socially.

From a historical perspective, Appalachians did not have powerful systems such as monarchs and capitalism. As such, they did not have the foundational philosophy to uphold such systems. Another group that occupies the South is the Ulster-Scots who emigrated from Scotland and settled in America. Just like the Appalachia, the Ultra Scotts are believed to have been propelled to migrate from Scotland by the unfavorable monarchical policies in their ancestral land. The community had strong cultural beliefs about land and people, they believed that land was sacred According to Vann (2007), Ulster-Scots are believed to have dismissed the impositions by Anglican officials exhibiting non-conformity and tenacity. This amounted to political radicalization and non-conformism that eventually spread and were acculturated by the Appalachians.

Cultural beliefs and acquired attributes of the Appalachians, the Ulster-Scots, and other ethnic groups and have since been passed down to their descendants to this very date. Retention of the culture of the Appalachians is attributed to the topography of the region which was characterized by mountains valleys, and plateaus which were rather unattractive to foreigners (Vann, 2007). Religion is ingrained as part of the southerners identity, and together with their historic sense of geotheology, factors that have continued to influence peoples political attitudes. They believe that God is the supreme ruler over heaven and earth and no earthy government or a single ruler should hold too much power. The Bible states that You would have no authority over me at all, Jesus answered him, if it hadnt been given you from above. This is why the one who handed me over to you has the greater sin.(New International Version, 2011, John 19:11) The region has predominantly been voting for presidential candidates who tend to be more affiliated to religion if political affiliations and voting patterns are to by.

Religious and cultural influence on the southerners was well demonstrated when the country was torn apart by the Civil War. The Southern Appalachians organized themselves unions while their counterparts from the lowlands failed to with their plans to persist with the confederacy. The realization of the fondness of Unions by the Appalachians by Abraham Lincoln led to the appointment of Andrew Johnson as his co-runner in the 1864 election (Vann, 2007). The fact that Andrew Johnson was a supporter of unions despite his political alienation proved effective in consolidating the southern votes. This ensured Lincolns election to the presidency due to the massive support of the Irish Protestants.

The Irish Protestants comprising the French, Ulster-Scots, and the German communities that have long stayed in the South, disapproved of tyranny and powerful forms of governance, a position that they have held since time immemorial. Therefore, it suffices to state that the religion and culture of the Irish Protestants have a great influence on their political views. As such, they are more likely to vote in a president accommodative to their culture and conservative Christian ideologies.

References

Holy Bible, New International Version. (2011) Holy Bible, New International Version, Online. Web.

Vann, B. (2007). Irish Protestants and the creation of the Bible Belt. Journal of transatlantic studies, 5(1), 87-106.