Category: Religion 1596

Introduction

Religion has diverse roles in society because it instills good morals and promotes appropriate behavior. It is essential to highlight that faith act as a bridge linking various people from different cultures. It is also vital to note that it gives people consolation and solutions for challenges in life. Religion plays a varied role as presented in The Case for Contamination by Kwame Anthony Appiah. In Appiahs analysis, religious beliefs contaminate cultures and even could alter them.

Roles of Religion in Appiahs Analysis

Inter-relatedness regarding globalization, cultural diversity and religion are examined in The Case for Contamination by Appiah. The contamination of cultures caused by religious beliefs has been well outlined in the article by factoring in globalization and transformation in cultures around the globe. The author presents faith as the worldwide preservative and a method of understanding the world by a person. Appiah asserts that all religions and folks have the same bases irrespective of their cultural contextual, race, or conviction (Appiah 2). Therefore, the role which faith performs is the one that proposes that all persons have a global perception. Regardless of their variances, their convictions are making them all part of one identical group. However, religion has changed the viewpoints and convictions of people on the way they perceive the world.

Religious belief could be labeled as a double-sided sword due to its role in examining the current issues in the world. Religion is alienated by the nature of the influences on the people who exercise their cultures (Appiah 4). Hence, it seems to be perceived to impact internationalism while preserving ethos, in which case, the life of people becomes contaminated and heavily affected by religion. Together with its role in globalization, its impact can also be negative in terms of changes in cultures. Appiahs exploration of the changing time suggests faith as the key factor behind preserving customs in the current community (Appiah 3). Modern culture has an impact on African beliefs, for example, the Asante traditional religion.

Religion has received recognition for its purpose in revealing definite nations to the globe. Due to globalization progressions, an individual becomes exposed to outside media while still preserving their exceptional traditions and values. In doing so, the conviction is used in a positive context to influence globalization and defend the individuals culture. Appiah affirms the way the course of internationalism development fuels the conservation of unique values within customs (5). Even though Sipho observed traditional values influenced him and his family via media involvements. Regarding this, mans spiritual morals and customs have a role to guide an individual from the impact of technological features. Globalization has a significant inspiration and can change the beliefs of an individual.

The feature of globalization to influence traditional change or preservation has been deliberated in the essay through Siphos displays. The author reveals that American ideologies have swayed his relations with people since the times when he was young (Appiah 6). Specifically, the relationship with his father became strong and more comprehensible after watching the soap opera Days of Our Lives (Appiah 3). The TV show made Sipho think that he and his father should be not only relatives but also friends (Appiah 3). Still, Appiahs worldview was not transformed by simply watching the television program. In the Zulu traditions, if a woman dates before 20 years, it is considered an immoral practice. With this in mind, Sipho does not adjust his stand about the culture despite the media influence. Furthermore, the ability to distinguish diverse globalization features and embrace only those which are in line with his religion is fascinating. Faith has a positive role in globalization by improving cultural conservation.

My View with Appiahs Approach to Religion

Upon analyzing Appiahs opinions, an individual should decide and practice any faith they want. I disagree with Appiah when he asserts that westernization might influence the thoughts of a person. I consider it as exposure besides an introduction to new opinions. When somebody expresses their view, it does not imply that we must follow it, as a person might choose to accept or reject someones thoughts. For example, Appiah is incorrect in regard to his prediction. He asserts that our opinions influence one another when they start intermingling amongst the same persons. People should have the freedom to practice a religion which they deem fit for them.

According to Appiah, western civilization acts within the confines of globalization as he believes exposure to diversity is harmful. Such involvements can have an impact on an individuals religious beliefs and other peoples customs and philosophies (Appiah 4). I think western influence has played a significant role in the liberty of faiths. America has come a long way in terms of religious freedom; nevertheless, several countries seem not to have had this transformation in their societal organization. For example, China is glowered upon exercising religion openly and it has led to the assaults on the individuals who devote themselves to specific faiths (Appiah 4). Alternatively, The Falungong and the Uighur Muslims have two religious institutions that stand out due to their faith and exercising of those beliefs. Individuals have been considerably mistreated, detained, tortured, and sent to prison due to their adherence to the beliefs proclaimed by these institutions. There have been accounts of Catholic ministers being abducted, besides some even being buried alive (Appiah 4). People must respect the faith of others since this will help to eradicate conflicts witnessed around the world.

Whether My Approach Is Similar or Different to Appiah

In the given analysis, Appiah exhibits the opinions against the conservation regarding the way of life and spiritual beliefs. Upholding culture helps in protecting diversity in religion and it also connects the past to the present. Allowing other religions may also be a way to help persons pursue new thoughts in addition to their philosophies. It can also benefit the less predominant beliefs by splitting their faiths. Having new spiritual views in a nation cannot help people socially or economically. The new religion will cultivate different concepts, opinions, and cultures into their world. An exceptional person will provide counterpoints to the ancient customs and beliefs, propelling the state onward and into a more varied country.

In essence, many different cultures and backgrounds exist everywhere a person may go; therefore, having a common faith amongst most people is unifying and inclusive. It seems right, but not in todays world. The analysis provided by Appiah allows the readers to conclude that people who do not believe in the common faith keep dividing others based on religious diversity. In addition to that, westernization and globalization can influence the thoughts of a person and might affect the worldview even of deeply religious people.

Work Cited

Appiah, Kwame Anthony. The Case for Contamination. New York Times, 2006.

Introduction

In the 14th century, Geoffrethe y Charny, a French soldier, claimed that he possessed the Shroud of Jesus. Since then, there has been controversy among scholars and believers concerning this Shroud, which is currently preserved in Turin, Italy.

The first critic to dispute Charnys assertion was the Bishop of Troyes in 1389 who in his writing told the Pope that the image purported to be the face and figure of Jesus Christ in the Shroud was imprinted.

Although the preservers rarely display the Shroud to the public, it has been an object of research since the 1970s.

Different scientific techniques have established that the Shroud is a linen piece of material with a faint face and figure of a man. The methods further show that the man appears crucified on a cross, just like Jesus.

Nevertheless, scholars have questioned the accuracy of the carbon dating technique used in determining the age of the Shroud to ascertain the authenticity of claim s that, the Shroud is indeed the one that wrapped Jesus on the cross.

Researchers have condemned Charnys claims as a medieval forgery. While it is a dream of every believer to see if not touch the Shroud at one of its rare displays in Italy, researchers are seeking to answer many questions on Charnys assertion.

The purpose of this paper, therefore, is to evaluate the contributions of various scholars and researchers in unveiling the truth about the assertion.

The paper will also highlight the inaccuracies of the 1988 carbon dating and justify that the carbon dating of the cloth is unreliable and that Charnys assertion is true.

Shroud of Turin

The work of the Australian researcher, Ian Wilson and Barrie Schwartz, an American photographer, clearly outlines the issues surrounding the Shroud of Turin.

Those against the assertion of Charny argue that the material making the Shroud of Turin did not exist during the medieval period; that is, AD 1260-1390. According to Wilson and Schwartz, the Shroud appears 437cm long and 111cm wide made of linen in a tight herringbone weave (2).

Archeologists such as Edward Hall notes that linen did not exist during the medieval age. Research further shows that the weave is a silk material.

Historically, silk was only found in Egypt during the time of Jesus death and since there was no connection between Egypt and Europe, particularly France, there was no way silk could have been available to make the controversial weave that Charny is accused of making.

Even though the stitching is not attributed to any particular period in history, it resembles the Jewish style in AD 73. From this fact, therefore, Charnys assertion is justifiable.

Researchers in Arizona, Oxford, and Zurich carried fascinating studies. Despite the persistent criticism they received, their revelation of the ghostly image strongly influenced believers of that time.

Although opponents argue that the original custodian of the Shroud could have forged the image, it is clear that such convoluted forgery could not have been possible during the medieval period.

The 1978 studies by Shroud of Turin Research Project (STURP) into the image established that such creativity was impossible to medieval artists. Again drawing such an image to emulate Jesus on the cross has proved difficult to the modern scientists even with their sophisticated technologies.

How could then a medieval man draw it? This image is the mystery surrounding the Shroud of Turin, which proponents to Charnys assertion strongly uphold to support their grounds.

The partial unstitching of the Shroud by STURP in 1978, gave results in compliments of the carbon dating of 1988. STURP established that there was no pigment soaked into the linen material. This discovery disapproved the argument that Charny could have forged the image.

Analyses on the bloodstains of the cloth have significance to the determination of the age of the Shroud. As Rogers and Arnold note, the Shrouds image appears to have blood flows in the appropriate positions (1).

Biblically, there was blood flow during Jesus death on the cross, and therefore, the blood in this image underscores this situation. It is not possible however to determine whether the blood on the image came from the body that lay on the Shroud.

Further studies reveal that the pollen stains of a Jordan-based plant species, zygo-phylum dumosum, could have stained the cloth similarly (Wilson and Schwartz 1). Research by STURP in 1979, revealed that there were wooden traces on the back and head of the image.

To opponents of the Charnys assertion, the medieval forgers could have constructed the faint image with tiny wooden traces. On the hand, proponents argue that the wooden traces are the fragments of the wooden cross.

Another significant aspect that supports Charnys assertion is his role as a soldier. How could a poor French soldier forge such a classic image? This question lingers in the mind of many, both the proponents and the opponents to the Turin Shroud as the wrapper of Jesus.

It was even impossible for soldiers to have time to design such a creative idea; they were ever in battle. Charny died in the Poitiers War in 1356. As a soldier, there could be a possibility for Charny to collect the Shroud, especially in the battlefields during the wars.

Proponents such as Ian Wilson however, argue that before Charny, shrouds existed. He then provides an example of cloth miraculously imprinted with Jesus face in 944 (Wilson and Schwartz 2).

On this basis, researchers argue that clothes printed with Jesus face have been in existence even before Charny and therefore Charnys Shroud should not be so special.

Inaccuracies in the Carbon Dating

The fire attacks of 1532 and 1997 greatly damaged the Shroud of Turin. Archeologists state-of-art modification to restore its originality, has significantly contributed into inaccuracies of the radiocarbon dating of the Shroud.

How could one be sure that during the modification of the Shroud in 1352 that there was no alteration of carbon content in the material? As Oxley observes, this had altered the overall date of the sample to make it appear more modern than the original Shroud material (2).

Although the report by STURP recommended carbon dating like the ideal method to determine the age of the Shroud, it is uncertain whether the carbon in the present Shroud of Turin is the one in Charnys shroud. Therefore, 1988, carbon dating of Oxford, Arizona, and Zurich should not be conclusive.

Prof William Meacham developed a methodology, which became widely accepted by STURP as ideal for carbon dating of the Shroud of Turin. In his research, Meacham widely consulted among the most competent archeologists in Europe.

To overcome the uncertainties brought about by the fires of 1532, William proposed, at least five samples should be taken from the Shroud for testing, to minimize such potential errors (Oxley 2).

Unfortunately, the radiocarbon tests carried out in 1998 in Arizona, Oxford and Zurich used either one or two samples. STURP attempts to date the Shroud had failed because of the weaknesses that William corrected in his formulation of the methodology.

By using one sample, therefore, errors dogged the shroud dating in Arizona, Oxford, and Zurich.

The size of the sample used in various carbon dating experiments has been a question on the accuracies of the carbon dating for the Shroud. In Arizona for example, there are no existing records to show the original size of the samples.

Initially, Prof. Donahue, the archeologist who led the testing of the sample in Arizona, provided masses of the original samples as 12, 39 mg, 13,86 mg, 11,83mg and 14,27mg (Oxley 7). However, he provided contradicting figures of the same sample later.

This insight evidences the scientific inaccuracies in the carbon dating of Arizona. According to archeologists, a standard dating sample should weight between 5mg and 10mg.

This, therefore, reveals that the carbon dating in Arizona did not adhere to the standard procedures of carbon dating and therefore, the studies were subject to errors and inaccuracies.

Other studies have found that researchers in Oxford, Zurich, and Turin deployed similar procedures of carbon dating the Shroud.

Inaccuracy is evidenced by the contradicting information provided by different researchers undertaking similar tests. In Arizona for instance, Professors Damon and Donahue differed openly on the records of the samples used in the carbon dating.

While Prof. Donahue maintained that there did not exist any record for their samples and procedures, his counterpart Damon, insisted that all the processes in Arizona carbon dating were captured in a videotape (Oxley 7).

Why did such high profile professors differ in such an important matter? This reflects the extent of dispute even to the procedures of the dating.

In such disputes, the researchers could not achieve precision in their tests, which proves that the processes of carbon dating of 1988 were marred by inaccuracies.

Conclusion

Various scholars and researchers have contributed in several ways in unveiling the truth of the Charnys assertion. In their book, Ian Wilson and Barry Schwartz highlighted the major issues that researchers have to focus on to provide sufficient result on the matter.

These issues include the material of the Shroud, the nature of the ghost image, bloodstains on the Shroud and the Charnys role. The formation of STURP in 1978, laid the basis for subsequent carbon dating of the Shroud.

Prof William Meacham developed an ideal methodology for the Shroud dating, which researchers in Arizona such Professor Donahue and Damon partially deployed in their 1988 tests.

Major inaccuracies of the carbon dating of the Shroud of Turin are the results of insufficient scientific precision during the dating process. Conclusively, the research findings by these scholars provide a basis for further investigation into the Charnys assertion.

Therefore, to this date, Charnys assertion that Jesus shroud was in his possession remains true because of not enough evidence to fault the claims. The only evidence used to disapprove this claims is dogged with controversy to the extent of causing public differences amongst the researchers.

Annotated Bibliography

Oxley, Mark. Evidence is not Proof. Evidence in not Proof: a Response to Prof Timothy Jull, 2011. Web. 

The article written by Mark Oxley is one of the recent peer reviewed articles on the Carbon Dating findings on the Shroud of Turin.

This article was a direct response to Professor Timothy Jull, a researcher from the University of Arizona who was part of the 1988 team of scientist during carbon analysis.

Mr. Oxley dismisses past evidence that the Shroud of Turin was not contaminated during analysis of the Shroud as professor Jull previous reported.

Rogers, Raymond, and Arnold, Anna. Scientific Applied to the Shroud of Turin. The Shroud of Turin, 2002. Web. 

Raymond Rogers attended Arizona State University and became an expert in thermal analyst. This peer reviewed article s thirty-eight pages however, a very well written thesis that describes the Shroud of Turin and its beginnings conception to present.

The descriptive explanations of scientific inaccuracies are manageable without getting lost with hard science terminology. A source that should not be omitted if conducted research on the Shroud of Turin.

Wilson, Ian, and Schwartz, Barrie. The Turin Shroud. History Today, 2000. Web.

The book of Genesis from chapters 12 to 50 talks about the covenant and promises that were made by God to Abraham. These promises are commonly referred to as Abrahamic covenant which generally is composed of three things: a land, a blessing, and a seed.

The word covenant has extensively been mentioned over 280 times in the Old Testament. The word covenant has been used in the Bible to mean an agreement between two individuals, in the aforesaid context, it means between God and individuals, between a leader or king and his subjects or even between God and groups of people. Covenants involve promises, pledges, mutual agreements, treaties, compacts alliances as well as consequences of breaking the agreement.

There are two main types of covenants namely: unconditional and conditional. Those covenants that have conditions attached and are consequently forfeited when the conditions are violated by either party are called conditional covenants while unconditional covenants are arrangements whereby the failure of one party to adhere to the rules does not undermine the eventual fulfillment and blessing of the covenant. Covenants in the bible and particularly between God and Man are founded on Gods character of loving-kindness and Grace towards the sinful man.

Abrahams covenant with Abimelech (Gen 21:25-33)

God made several unconditional covenants with Abraham; this meant that Gods covenant promises will be completely fulfilled irrespective of mans failure or success to uphold whatever commandment or conditions contained in the covenant. In other words, fulfillment is dependent upon God and not man. This effectively means that Abrahams failure to fulfill his obligations would not have negated the fulfillment of Gods promises to him.

The promises of God to Abraham can be divided into three major categories. They are individual, National and universal promises. Individual promises are seen where God makes a personal promise to Abraham that His name will be great and he himself will be a blessing. According to (Genesis 17:6) God promises Abraham that he would be the father of a great nation.

• National promises: These are seen whereby God promises to Abraham that the nation that would be formed out of his descendants would be fruitful great and innumerable (Genesis 17:6)
• Universal promise: This is a promise of a blessing from God to all nations and families son earth through Abraham. God declares that he will bless those who bless Abraham and curse those who curse him.

Gods promises to Abraham are widely distributed from chapters 12 to 50.

• In chapters 12:1-3 God informs Abraham to leave his native country Ur one of the wealthiest city in Mesopotamia his relatives and fathers house and go to a land where he would be shown. God promises to bless and make Abraham famous in the new land whereby he will be a blessing to others. God promises to bless all those who blessed Abraham and curse those who cursed him and all families of the earth will be blessed through him.
• In chapter 12:7 God appears to Abraham and promises to give the land He had shown him to his descendants. In chapter 13:14-17 After Abraham had separated with Lot God promised to give him every piece of land that he would set his foot on and also give his uncountable descendants. In chapter 15:6-7 God informs Abraham that his descendants will be enslaved and oppressed in a foreign land where they will be strangers but He promises him that He will punish the nation that enslaves them and his descendants will come out of the foreign land with great wealth.
• In Chapter 17:1-6 God urges Abraham to live a blameless life and serve him faithfully. In addition, god promises to make Abraham a mighty nation and changes his name from Abram to Abraham.
• In chapter 17:9-14 God informs Abraham of his continual responsibility of obeying the terms of the covenant which include the circumcision of all male persons as a sign of acceptance of the covenant.
• In Chapter 17:19-21 God promises Abraham a son through his wife Sarah and he would be named Isaac and that Sarah would be a mother of all nations. God declares that he will confirm his everlasting covenant with Isaac and his descendants. God also promises to bless his son and cause him to multiply and become a great nation and among his descendants, there will be twelve princes.
• In Chapter 18:17-20 God reaffirms his commitment to fulfilling His promises. He again declares that Abraham will indeed become a great and mighty nation and that all nations will be blessed through him.
• Gods promise of giving Abraham a son is realized at exactly the time God had said. In Chapter 22:16-18 God tested Abrahams dedication and faith in Him by asking him to offer his son as a sacrifice. Abraham obeyed but God offered him a ram to sacrifice instead. After this incident, God promises and actually swears in to bless Abraham richly and multiply his descendants into countless millions.
• In Chapter 24:6-7 Abraham reminds himself of Gods promise of giving his descendants land. This happened when he was instructing the eldest servant of his house who ruled over all that he had.
• In chapter 25:11 this happened during the death of Abraham. God poured rich blessings on Isaac just as he had promised.
• In Chapter 25: 21 Isaac prays to the Lord to give Rebeckah a child because she was barren and God answers and she conceives. In verse 23, God tells Rebeckah that 2 Nations will be born out of her, one will be stronger than the other and the elder shall serve the younger. In Genesis 25: 24-27, indeed 2 Nations are born.
• In Chapter 26: 2- 4 God appeared to Isaac and told him to go to Egypt and dwell in the land that God would give him. God told him to live there because he would bless him and his seed would be given land in all those countries. In Genesis 26:12 The Lord blessed Isaac as he had promised.
• In Genesis 26: 24 God appeared to Isaac at night just after he had left to Beer  Sheba after solving the controversy of the wells. He encourages Isaac not to be afraid for he was with him. He promises to bless him and multiply his children for his father Abrahams sake.
• In Genesis 27: 28  29 Isaac blesses Jacob his son who had disguised himself as Esau. Esau was the one who rightfully deserved the blessings. He blessed him by telling him that people would serve him, nations would bow down to him and he would rule over his brother. This brings to pass Gods promise over Rebeckah, Isaacs wife in Genesis 17: 19  21, that she shall give birth to two nations and one shall become a great nation.
• In Genesis 28: 12  15 Jacob is on run  away from his brother Esau, at night he finds a place to sleep and dreams of a ladder. God stood above the ladder and promised to give him and his seed the land where he lay. He promises to multiply his seed as the dust of the earth and in his seed would all the families of the earth be blessed. God promises to be with him till the end of ages.
• In Genesis 31: 1-3 Jacob wanted to flee from Laban, God spoke to him and told him to return to the land of his fathers and he would be with him.
• In Genesis 32: 28  29, Jacob wrestled with God; it was a time when he was really afraid of his brothers pursuit to kill. During this time he wrestled with God till he blessed him as he had promised him when he fled from Laban and also changed his name from Jacob to Israel.
• In Genesis 35: 1 God called Jacob and told him to go to Bethel and live there and make an altar for God. When he left, Genesis verses 9  12, God appeared to Jacob and blesses him, He affirms that his name is no longer Jacob but Israel. He promises him and his children land and kingship over nations.
• In Genesis 39: 2-5, 21  23, God keeps his promises to Jacob, he had promised to bless him and his seed. God remembers Joseph even in trying times and gives him favor in all that he does.
• In Genesis 46: 1-5, Jacob offered a sacrifice to God when he heard that Joseph his son was alive, God then spoke to him and made him a promise in a vision at night that he shouldnt fear for God would make him a great nation in Egypt.
• Genesis 46: 30, 47 Jacob blesses Josephs children; Ephraim and Manasseh. They all live there in Egypt and God blesses them abundantly.
• Genesis 49 Jacob blesses his sons as he prepares to die.
• Genesis 50 Jacob dies and is buried. God blesses Joseph with all his family, he later dies at the age of a hundred and ten years have received the promises of God. He also lives a promise that God would take back the children of Israel to their fathers land.

The promises have been summarized and put in a chart format. In the chart, there are indications of chapters where the promises were made. One is supposed to look at the chapter and then refer to a bible to get more details of what transpired.

John Winthrop, an English Puritan lawyer, was one of the central figures in founding the Massachusetts Bay Colony. Before he and the settlers reached New England, he delivered a sermon that later became famous. In his speech, Winthrop shared his expectations of their and the colonys future. The purpose of this paper is to explain Winthrops view regarding inequality and describe the covenant the members of the community entered, the consequences of failure to keep it, and the specific behaviors Winthrop expected of the colonists.

In his sermon, Winthrop expresses his opinion regarding peoples inequality. He states that, in all times, some must be rich and powerful and some  poor and mean. Winthrop agrees with Gods decision to divide people into poor and rich and accepts inequality. According to Winthrop, there are three reasons for approving the division, and the first is to demonstrate the glory of Gods wisdom in the difference and variety of creatures.

It is crucial to respect the decisions and actions of God because everything he does should be considered to be right and necessary. The second reason is so that God could have more opportunities to manifest and demonstrate the work of his Spirit. The third reason is about all people needing each other, being united in all situations, helping, and teaching one another.

Winthrop believes that people are entered into a special covenant with God. They ask him to let them do certain things the way they want to, draw their own articles, and follow their own rules and laws that are indicated in the covenant. So, the settlers need Gods blessing, and if they reach the land they desire so deeply, it means that God ratified the covenant and will demand strict and certain performance of the rules contained in it. After entering the covenant, it is important to follow its laws and not make God angry with people.

In his sermon, Winthrop expects the settlers to forget about their own rights and start paying more attention to others and less to themselves. The only way of escaping Gods anger and revenge and continue living on the Earth is to follow the articles of the covenant. People should love each other, be merciful, kind, and fair. They should not care about money, glory, and fame; their happiness lies in unity, not in wealth.

It is possible to prosper and live happily only if people rejoice together, be merry together and for each other, mourn together, suffer and labor together. These are the behaviors Winthrop expects from people, and that is how humankind is able to survive. If the settlers act and live this way, God will help them to prosper and fight the enemies, and all other people will admire them.

However, there are some horrible consequences of failure to keep the covenant with God. The settlers enemies will doubt Gods ways and decisions and speak evil things about him and his followers. The settlers will shame and disgrace the faces of thousands of Gods devoted and worthy followers and servants. They will desecrate their and Gods reputation, and turn their prayers into dreadful curses upon the settlers until they disappear from the Earth. Breaking the rules of the covenant will destroy people, make them cursed and miserable, and make God stop helping them and leave them forever.

It seems reasonable to state that religion significantly impacts many spheres of life in todays world. When it comes to mass media, this phenomenon should be taken into account. In another case, the desired outcome of a particular film, book, or TV series might not be achieved. Hence, the scholarly dimension is to focus on such an important subject and shed light on many possible issues that can take place within the scope given. A qualitative approach may be a good option here, given the diversity of the related problems (van den Hoonaard, 2019). It is essential to analyze the relevant factors in the media field and appeal to recent findings and publications.

The latter statement applies much research and specific interpretations that should be provided appropriately. This solid foundation for significant qualitative research (van den Hoonaard, 2019; Smith, 2021). It is crucial to use proper methodologies to have the possibility to provide findings that will address problems arising from formulated research questions. Given the fact that the impact of religion on mass media is a broad topic  as was mentioned above  the qualitative approach seems to be a good option. It gives many unique strategies and instruments to conduct the study in the best way.

In particular, a considerable number of research questions are acceptable in qualitative investigations, which will fit the design of future research (van den Hoonaard, 2019; Bhandari, 2020). Then, interviews can be conducted to evaluate the attitude of participants towards religion in various spheres of mass media  from cinemas to the news. The available methodologies allow one to be flexible in research flow and avert many unexpected issues such as lack of data or studys irrelevance.

Reference

Bhandari, P. (2020). An introduction to qualitative research. Scribbr.

Smith, T. (2021). Qualitative analysis. Investopedia.

van den Hoonaard, D. (2019). Qualitative research in action: a Canadian primer. Don Mills.

Introduction of Sikhism

Globally, several religions differ in various ways, but they all build an ethical framework for monitoring values in society. Religion is the means by which human beings come to terms with what is most (Smith). There are four classifications of religion; animism, polytheism, monotheism, and theism. Sikhism is made up of the Sikh people; the word Sikh is from the Punjabi language, and it signifies discipline. Initially, in the 21st century, there were closely 25 million Sikhs worldwide, most of them located in the Indian state of Punjab (Sikhism). Although Sikhism religion has ten Gurus, they are monotheism by nature in regards to their holiness. It is therefore essential to discuss the history, beliefs, teachings, festivals, and leadership of Sikhism.

History of Sikhism

Historically, Sikhism began in India approximately 500 years ago, the late 15th century in the Punjab region. It was formed by Guru Nanak between 1469 and 1539; he formed a definite faith from Islam and Hinduism (Sikhism). Later, succession was passed to nine other Gurus forming the ten main Gurus of Sikhism. The ten Gurus are: Guru Arjan, Guru Angad, Guru Hari Krishen, Guru Ram Das, Guru Hargobind, Guru Har Rai, Guru Amas sad, Guru Gobind Singh, and Guru Tegh Bahadur (Sikhism). The term Guru refers to the origin of spiritual management to mankind administering with the ten Enlightened Masters. The administration of the Guru began in 1469 and ended in 1708 when the last Guru died (Sikhism). As a result of good leadership, Sikhism grew significantly, capturing many followers.

Sacred Texts/Writings

Sikhism has a divine scripture, Guru Granth Sahib, established in the first book. Additionally, there are holy books accessible to the Gurus only. It has hymns that guide the Sikhs people during worship. The scriptures guided all the activities, and the Gurus frequently refer to it when leading the people. Each scripture has its specific meaning, and each Guru had specialized in specific scriptures that they keep on referring to. In addition, the scriptures entail the poetry of the Gurus and other saints with consistency in their faith.

Beliefs

Sikhism had several beliefs of their religion followed by the Sikhs. They believed in only One God, a similar God for everybody, and other religions as well. The religion criticizes blind rituals, such as idol worship, superstitions, worshipping the dead, and fasting. Sikhism condemns inequality among people of all races and both genders; women perform similar roles to men during services. They believe we are all equal before the eyes of God. Also, they believe in the cycle of births and deaths of the soul before the formation of the human. Sikhs believe that accomplishing salvation is by overcoming temptations and sins to enable them to meet with God.

Teachings

Notably, besides the belief, there are teachings of Sikhism given by the leaders. The main teaching of the religion is on social injustices: Everybody is equal before God. Sikhs are taught devotion and resemblance to God; they learn how to live honorable lives away from temptations and sins. The teachings of Sikhism also focus on families and how children should be brought up in a family setup. Families are considered to be one in their religion and with similar systems of operation and guidance.

Leadership

The spiritual leadership of the Sikh people is the Gurus. The religion was formed by one Guru, who later was succeeded by nine other Gurus (Sikhism). The initial Guru, Guru Nanak, came into being 1469; he preached a message of love and understanding and criticized the blind rituals of the Hindus and Muslims (Sikhism). The tenth Guru passed in 1798, and on his mission, he formed the Khalsa order. It encourages the paramount Sikh virtues of social conscious commitment and dedication. People involved in the Khalsa order have been baptized and are keen on the Sikh code of conduct and conventions besides dressing on the physical articles of faith. The holy spirit was crossed between Gurus, and all Gurus with their disciples were considered equal.

Festivals

Sikhism celebrates several festivals on different days and months of the year. In January, they have two festivals; Parkash Utsav Dasveh Patshah on 5th and Maghi on 14th. Parkash Utsav Dasveh Patshah festival is a celebration of the birth of the tenth Guru, Guru Gobind Singh; people celebrate holy knowledge and light. Maghi festival This festival remembered the conflict of Muktsar and was formerly selected through Sri Guru Amar Das Ji as Sikhs to show up for the Gurdwara. In March, they celebrate two festivals as well; Sikh new year, either 13th or 14th recognized in the Sikh calendar, and Holla Mohalla (Sikhism). The holla Mohall celebration began with Guru Gobind Singh as a congregation for mock battles and military exercises. Recently, it is marked with events of horse riding, tournaments on swordsmanships, and falconry. In April, they celebrate Vaisakhi commemorating the birth of Khalsa and the actual identity of Sikhs in addition to the code of conduct.

Almost every month of the year, there is a Sikh festival. On June 16th, they celebrate the martyrdom of Guru Arjan. September 1st is the Pahila Prakash Sri Guru Granth Sahib Ji festival celebrating Guru Granth Sahib as the final human Guru (Sikh Holy Days). October 27th is the Bandi Chhor Divas festival celebrating the deliverance of Guru Hargobind from prison. The day is embraced by lighting candles in households and attending Gurdwara. Moreover, in October, they celebrate the installation of Guru Granth Sahib, recognized as a catalog and the existence of Guru.

In November, there are two celebrations; Guru Nanak Gurpurab on the 15th and the martyrdom of Guru Tegh Bahadur on the 24th by the Mughal Emperor because he refused to change to Islam religion. The Guru Nanak Gurpurab commemorates the birth of the founder of Sikh, Guru Nanak, and is celebrated for three days each day with its activities. On 21st and 26th December, the martyrdom of the Sahibzade was murdered by a Mughal soldier. Other festivals include the birth of fellow eight gurus, the succession of the guruship, and death anniversaries of the Gurus.

Benefits of Sikhism to the Members

Sikhism provides several benefits to the members of this life. It teaches community service; members can volunteer to the community. Through community service, most people benefit from the service and create peace and harmony in the community. Community service programs bring people together for a specific goal. Also, the teaching and beliefs of Sikhism also criticize social injustices. Most people suffer social injustices due to their vulnerability and lack of awareness of their human rights. Since members of Sikhism are aware of social injustices, they can ensure fairness and prevent such actions from occurring in society.

Sikhism encourages equality, and it limits the issues of gender in society. Both men and women are equal before the eyes of God and themselves. Women are given high positions in leadership and are involved in different services. Emphasis is done on families; Sikhism aims at cares for families and their significance. They believe in the family as the central unit in society. Sikhs earn the virtue of humility through charity and build strong relationships with other people. Children are brought up expectably according to their religion since they all live as a family unit.

Sikhism is beneficial to mankinds afterlife; Sikhism forms a strong religious foundation. It is believed that afterlife, the members unite with God. The virtues they hold in life secure them a good place afterlife, such as respect and humility besides dignify God. Sikhism teaches its members on life after death as the body will be dead, but the soul will be alive. However, Sikhism religion emphasized life on earth than the afterlife. They believe in reincarnation, which is a process of rebirth. Life after death is a phase of uniting with God after fulfilling the early desires and achievements.

Conclusion

Sikhism is quite clear in their teachings to their members. They differ but are almost similar in some teachings, such as equality and emphasis on God. The main difference with other religions is critical to blind rituals. Christianity and Islam practice blind rituals as a norm, especially fasting. Sikhism and Hinduism are almost similar in carrying out their festivals; some days of the festivals collide, but they celebrate differently. Over the recent past, Sikhism has rapidly grown its members, and with time it will spread to other regions globally, not limited to India and its environments. Sikhism should be embraced and ensure the code of conduct is well-governed and followed to guide its members. It will help build a strong society out of unity and charitable events.

Works Cited

Sikh Holy Days and Observances. The Guibord Center, 2011. Web.

Sikhism, Religion of the Sikh People. Sikhs.org.

Smith, Huston. The Worlds Religions (Plus). New York: HarperOne, 2009.

Introduction

The Book of Exodus is one of the defining narratives of Western culture. It recounts the story of ancient Israelites being chosen by Yahweh to escape slavery at the hands of Egyptians and attain the Promised Land. It features many of the most famous characters and episodes from biblical history, such as Moses parting the Red Sea and Aaron casting the golden calf. The journey from oppression to freedom and eventual salvation has permeated Western consciousness as an event, a metaphor, and a cultural memory for over a millennium (Baden, 2019). Furthermore, the Book of Exodus is a significant literary feat that demonstrates the importance of divine covenant and explores themes of freedom, redemption, and civilization.

Background Information

Exodus is the conventional label given to the second volume of the Hebrew Bible, the Torah, continuing the narrative begun in the Book of Genesis. The term exodus comes from Latin and signifies the process of departure and exit. Its composition is traditionally ascribed to the main character Moses by religious followers, but modern scholars theorize that the linguistic patterns used by the authors indicate that it was written in approximately the eighth century BCE, and incorporates three different oral histories from as early as 950 BCE (Grabbe, 2014; Britannica, n.d.). The historicity of the mass migration of Israelites from Egypt to Canaan is often discussed, but at present, there is no archeological evidence to prove that it was rooted in concrete historical events (Grabbe, 2014). The Book of Exodus is thus mainly viewed as a fictional founding myth for Jewish culture.

Summary

The Book of Exodus covers the Israelites liberation, journey to Mount Sinai, and eventual covenant with God. Firstly, it describes the conditions of the Israelites oppression and slavery under Egyptian rule. Yahweh chooses the human Moses to battle the Pharaoh, guide the Israelites out of Egypt, and famously part the Red Sea with his staff to drown the pursuing Egyptian army. Then, the Israelites travel to Mount Sinai and endure the hardship of the desert, with God miraculously providing manna and water flowing from a rock. When they arrive, they accept Yahweh as their god and enter into a divine covenant by promising to obey the Ten Commandments and build Him an earthly dwelling. However, they falsely worship the golden calf, which they are punished for but ultimately forgiven. The basic narrative of Exodus is the foundation of the nation of Israel under Yahwehs guidance and the peoples covenant with Him.

Main Characters

The Book of Exodus features many of the central characters of the biblical narrative. The main character is Moses, the Hebrew prophet Yahweh chose to lead and liberate the Israelites. In Exodus 3:11, he is filled with doubt and does not think he is worthy of Gods favor. Moses is a humble man and the prototype for the ideal believer because he finds his faith in God rather than himself. The second most significant human character is his brother Aaron, who is appointed as Moses spokesperson and eventually casts the golden calf and leads the Hebrews into apostasy. Aaron is the first high priest and represents the occupations responsibility in leading ordinary people to the correct path. Furthermore, the character of Yahweh is the defining personality in the Exodus, an entity that expresses compassion and terror in equal measure. He is an omnipotent entity beyond human comprehension and can only be perceived by Moses. Yahweh, Moses, and Aaron are the main actors that influence and shape the narrative of Exodus.

Thematic Elements

The main thematic elements in the Book of Exodus are freedom, redemption, civilization, and the divine covenant. A significant portion of the book describes the Israelites struggle against Egyptian subjugation and their journey toward independence. Humans are redeemed through Gods favor and can build their civilization only by accepting the divine covenant and law of the Ten Commandments. Even though they transgress the first commandment, they are granted forgiveness and the chance to repent through Gods infinite compassion. Consequently, the most central theme of Exodus is similar to other biblical narratives: the importance of obedience to God and the simultaneous possibility of His forgiveness. However, Exodus is also unique in its evocative descriptions of freedom and the foundation of civilization.

Purpose and Intended Audience

The purpose of the Book of Exodus depends on whether it is interpreted on a literal or figurative level. If it is the former, the Book of Exodus is intended for the descendants of the ancient Israelites for their moral education, similar to other biblical volumes. It reiterates the importance of following divine law, specifically the Ten Commandments, as a condition of the holy covenant that allowed the Israelites to settle in Canaan. If it is interpreted as an allegory, the main purpose of Exodus is to act as an origin myth for the Jewish population by affirming their role as special recipients of Gods favor. Whether interpreted as a factual story or a metaphor, Exodus establishes the importance of following the law for the sake of social cohesion and peaceful coexistence.

Personal Opinion

In my opinion, the Book of Exodus is one of the most exceptional pieces of literature in the world that has shaped the perception and self-interpretation of Western culture. It is an indelible part of the Western canon and a necessary read for anyone who seeks to understand the foundations of our standards for truth and reality. Origin myths reveal what a culture values and how it sees its place in the world. Moreover, Exodus is an evocative and lyrical literary work with passages that have an immense emotional impact even independently of their cultural significance. The full breadth of Gods compassion and the possibilities of divine grace is revealed. Therefore, the Book of Exodus is a truly enjoyable experience that educates, transforms, and explains the foundations of Western culture to the reader.

Conclusion

In conclusion, the Book of Exodus is perhaps the most significant volume of the Bible that chronicles the liberation of the ancient Israelites from Egyptian oppression. It tells the story of how Yahweh chose Moses to lead the Israelites to Mount Sinai, where they accept Him as their God and promise to follow the Ten Commandments. Exodus illustrates the themes of freedom, redemption, civilization, and the importance of fulfilling the divine covenant. The most widely accepted academic consensus is that it was written in the eighth century BCE and functions as an origin myth for the Jewish population. In my opinion, it is both a culturally significant text that has influenced Western thought and a poignant work of literature. Its power is proven by the fact that it continues to be read almost three thousand years after it was originally written.

References

Baden, J. S. (2019). The Book of Exodus: A biography. Princeton University Press.

Britannica. (n.d.) Exodus: Old Testament. In Britannica. Web.

Grabbe, L. L. (2014). Exodus and history. In T. Dozeman, C. A. Evans & J. N. Lohr (Eds.), The Book of Exodus: Composition, reception, and interpretation (pp. 61-87). Brill.

For my exegetical paper, I chose a passage from Galatians 4:1-7, which focuses on explaining why Galatians do not necessarily need to follow the Law of Moses as Gods children. The passage presents a specific interest in dissection and understanding because Paul uses a complex allegory in the text. The following paper will explain the passage and examine how the use of words and images in the text provides additional meaning while utilizing John Chrysostoms homilies and Augustines reflections to acquire more context.

Firstly, a close examination of the passage is important for understanding the text because it includes several subjects such as law, sonship, slavery, connection with God, oversight, and compliance. However, Paul manages to facilitate the understanding of several concepts and their complex connections in introducing the allegory of an underage heir of an estate (Gal. 4:1). The essence of people under the Law of Moses is captured in the image of a young estate heir following strict rules which leave him with fewer rights than an enslaved person can have. The young heir will follow all the necessary rules, expecting to get something more at the end of his path. Thus, the heir deliberately decides to follow the instructions of guardians and trustees to become a better housekeeper and take his fathers place in the future. Therefore, by including the allegory, the author suggests that people must adopt similar thinking to understand the importance of being redeemed from the law.

In addition to the use of allegory, the passage emphasizes the words heir, slave, sonship, and adoption. In particular, the text contrasts the concepts of slave and underage child by suggesting that all people are Gods children (Gal. 4:1). Thus, those who knowingly deprived themselves of freedom in slavery now become Gods children and heirs. Lastly, the text points to the moment of adoption of sonship as being the lawful action, integrating a legal approach to the birth of Gods son.

Chrysostoms homilies on the passage include a closer examination of words used in the passage and their deeper meaning. For example, Chrysostoms reflections suggest that the word child in the passage represents the level of understanding more than age. Thus, in denying the gifts from God, people acted childishly and, as a punishment, were forced to experience elemental spiritual forces (Gal. 4:4). Moreover, the use of comparison between child and slave can refer to the influence that elemental spiritual forces such as time had on people (Gal. 4:4). Therefore, Chrysostoms reflections perceive the human need to return to the state of a young heir as the need to cleanse from misunderstanding accumulated over the years of being under the influence of spiritual forces. Thus, Chrysostoms close attention to the term child used in the passage adds new meaning to the allegory of the young heir.

Furthermore, Chrysostom pointed to Pauls explanation of the benefits of Gods grace. The reflections emphasize how in addition to being Gods first made sons, people also received his grace, which allowed them to develop into freemen (Chrysostom). The homily suggested that the passage illustrated the benefits of Gods grace in a way that equates deserting it with utter absurdity and stupidity (Chrysostom). Thus, Chrysostoms exegetical study of the passage in homilies identifies important details in both the authors use of words and the deep message the text conveys to the reader.

Next, Augustines commentary on the passage accentuates the readers attention on the authors use of the term adoption. The commentary suggests that using the term emphasizes the distinction between Christ as the only son of God by nature and his adopted children who receive the title of heirs from Gods favor (Augustine). Thus, Augustines suggestion about the introduction of the term adoption also points to the benefits of Gods grace defined by Chrysostom. Therefore, in defining people as adopted children of God, Paul also pointed to the gratitude people should experience from receiving Gods favor and the foolishness in refusing his gifts.

Lastly, Augustine points that Paul attempted to bring unity between Jews and Gentiles through the choice of words of the Spirit. In the passage, the Spirit calls to Abba, Father simultaneously using Hebrew and Greek terms (Gal. 4:6). While the choice of featuring two words with the same meaning can be perceived as a literacy device, Augustine explains that it represents the unity of the faith. Thus, Pauls inclusion of Gentiles as Gods adopted children continues by adding them to the list of people who received the Holy Spirit as a gift (Augustine). Therefore, besides the use of literary devices, the choice of words in the verse plays a vital role in conveying a unifying message.

In conclusion, this exegetical paper illustrated the importance of close examination of religious texts as every word and image used in the text can contain an additional meaning and provide more context to the message. Close examination of passage from Galatians 4:1-7 showed how the author used allegory and introduced familiar terms, such as adoption to sonship, to explain complicated terms to the reader (Gal. 4:5). Lastly, the paper showed that terms such as child could describe both age and level of understanding. In contrast, adoption can point to the individuals connection with God or status in relation to Gods son by nature.

Works Cited

Augustine. Augustine on Galatians 4. Patristic Bible Commentary.

The Bible. New International Version, Zondervan, 1986.

Chrysostom, John. Homily 4 on Galatians. New Advent.

Bethlehem

The West Bank of Bethlehem, also known by the Arabic names Bayt Lam (House of Meat) and Bet Leem, is located in the Judaean Hills five miles (eight kilometers) south of Jerusalem (House of Bread). According to Luke and Mathews gospels, Jesus was instinctive in Bethlehem, which relates to the idea that, according to Christian theology, his birthplace there co-ordinated the Old Testament prediction of Israels prospective monarch rising from Bethlehem (Micah 5:2) (Bethlehem, n.d.). Jesus was born in Bethlehem, where the current Church of the Nativity is located. According to tradition, the actual birthplace is a cave, on top of which the first church was built. The Nativity is situated at one of the holiest locations in all of Christendom and represents the beginning of Christianity. St. Helena, the first basilica church, was constructed in 339 AD and remains partially visible below ground. Its eastern, octagonal end was intended to enclose the cave and provide a view of it. Over this church lies the modern Church of the Nativity, which was essentially constructed in the middle of the sixth century AD (Justinian) but has since undergone restorations. It is the oldest church that is still in operation.

Jesus Birth in Bethlehem

Some contemporary New Testament academics think that some of the bible stories were later accompaniments, and Jesus was conceived in Nazareth, where he spent his formative years; most Christians have revered Bethlehem as the location where Jesus was born for almost two millennia (Bethlehem, n.d.). The West Banks name is frequently transcribed in the Bible as Bethlehem Ephrathah or Bethlehem-Judah. It appears unlikely that an ancient village is mentioned in the diplomatic Amarna Letters, which date to the 14th century BCE. They were discovered in Tell el-Amarna in Egypt.

Establishment of Bethlehem

The Bible refers to Bethlehem for the first time about Rachel, who perished nearby on a highway (Genesis 35:19). After Israel and Judah became independent states, Rehoboam, the first king of Judah and Davids grandson, fortified the town (II Chronicles 11). Later, when Bar Kokhba was leading the Second Jewish Revolt, a Roman garrison was stationed there. During the Babylonian Exile (516 BCE and later), the Jews returned to Palestine and established the town (135 CE) (Bethlehem, n.d.).

Christian Churches in Bethlehem

The Cathedral of the Nativity is consequently one of the oldest Christian churches. Outside interests frequently spark disputes about whose religions rule the holy site (185456) (Bethlehem, n.d.). Later, the Roman Catholic, Armenian Orthodox, and Greek Orthodox religions broke away from the church. The town has a long history of being a monastic hub; St. Jerome founded a monastery there in the fifth century CE and collaborated with Palestinian Jews to convert the Old Testament from its native Hebrew into Roman. Readers can find this translation in the Vulgate, the standard Latin translation of the Scripture used by the Roman Catholic Church, and the Hebrew Bible, which he had transcribed from Greek before traveling to Palestine. Since the early Medieval Period, the church has been integrating into a network of other religious organizations, particularly monastic ones. It is today a part of an incredible architectural ensemble that the Greek Orthodox Church controls, the Custody of the Holy Land, and the Armenian Church by the provisions for the Status Quo of the Holy Places outlined by the Treaty of Berlin (1878).

Bethlehems Significance

Bethlehem has often held a particular position in the heritage of the Jewish people, even though Israelis nowadays do not have easy access to the town proper. Israels connection to Bethlehem is more profound than most people know currently. Jacobs wife, Rachel, was laid to rest in Bethlehem. After this, God lifted magistrates. Boaz, a native of Bethlehem, accepted Ruth into his Jewish family. David, the greatest king of Israel, tended sheep on the countrys farms.

Bethlehems Origin

Bethlehem, formerly known as Ephrath, stands in Judah. Bethlehem is called the city of David, Bethlehem Ephratah, and Bethlehem-Judah. North of the city, Bethlehem is first mentioned in the Bible as the location of Rachels demise (Isaac and Platenkamp 110).

Fortification of Bethlehem

After Israel and Judah became independent states, Rehoboam, the first king of Judah and Davids grandson, fortified the town. As the origin of Jesus Christ, Bethlehem stands out among all other places. Herod ordered out and killed all the children in Bethlehem and all of its borders, from two years old and under, after realizing that the wise men had made fun of him.

Israels Occupation in Bethlehem

Support among Palestinian residents for resistance acts during the first ten years of Israeli occupation and nonviolent civil resistance to Israeli rule is comparatively low. When Israel started building settlements more intensively in the late 1970s and early 1980s, this period of relative peace started to get shorter. There were dozens of them in the villages by the beginning of the 1980s. Various Palestinians had long since left the fighting scenes in 1948 and 1967, and their homes, businesses, and other buildings had been looted. Israeli colonies tripled in number while the number of settlers more than multiplied by five under Menachem Begins presidency (19791983). Israeli claims that government has the right to control property in the West Bank that is not being farmed or owned by a private party (a category that, depending on the definitions chosen, may include between 30% and 70% of the West Bank) eventually led to fears that Israel intended to annex the area progressively.

Control Over Palestinians

There was persistent disagreement on Israels assertion of control over Palestinians residing in the West Bank throughout the 1970s and 1980s. Israel believed that sustaining its security depended on maintaining control over the West Bank, and the expansion of Israeli settlements only fueled its opposition to handing over the territory. The PLO, the central political body for Palestinians in the West Bank, did not do so until years later. At the same time, Israel refused to negotiate with it and recognize its legality.

The Roman Eras

Amid Bar Kokhbas uprising, known as the Second Jewish Revolt, which occurred between 132-135 CE and destroyed the city, the Romans erected a statue of Adonis stands where the Nativity had stood. The first Christian church was finally built in Bethlehem when Helena, the first Christian ruler Constantines mother, visited there in 326 (Severn 323). The Samaritan insurrection in 529 devastated the Church of the Nativity and the walls of Bethlehem, but on Justinians instructions, the habitats rebuilt the walls. Bethlehem and the Church of the Nativity have been and remain a well-liked pilgrimage destination for the past 1700 years. The eastern end of the pilgrimage path, a historic route from Jerusalem to the church, designates the street that attaches Bethlehems traditional entry, next to King Davids Shafts, with the Church of the Nativity. It finally goes to Manger Square after continuing along Star Street and passing through the towns famous Damascus Gate, also known as Qos Al-Zarara. Three church patriarchs ceremonially traveled the Route during Christmas celebrations and official travels to Bethlehem. The Pilgrimage Way in the Chapel of the Annunciation in Bethlehem gets its extraordinary international value from its connection to the great religions birthplace. And for the way, the church of the Nativitys organization and affiliations highlight Christianitys enormous impact on politics and spirituality over 1500 years.

The Star of Bethlehem

A celestial phenomenon called the Bethlehem Star is credited with directing wise men from the East to the Nativity of Jesus Christ. =According to the biblical story, the wise men saw the star twice, once just before they left for their trip (possibly from Babylonia or Persia) and once near the end when it came and stood over where the small newborn was. Any viewer may erroneously think that an object pointed toward their horizon in the sky is underneath the Earth.

The Star of Bethlehem in the Bible

The star of Bethlehem denotes a period when the Wise Men from the East visited Ruler Herod in Jerusalem. They were inquiring about the location of the infant king of the Jews. The star of Bethlehem first emerges in Matthew 2:2. The wise men spoke with a perplexed Herod, who was unaware of this monarch, before setting out again. According to Matthew 2:910, following the kings speech, they continued on their journey, and the light they saw and as it rose pulled fast of them as it halted over the location of Jesus. They were ecstatic when they spotted the star.

The Significance of Bethlehem in the Bible

The significance of Bethlehem in the Bible is mostly a result of its connection to Jesus. The Messiah of Israel would be born in Bethlehem, according to Micahs prophecy: But you, Bethlehem Ephrathah, though you be not great among the tribes of Judah, out of you will come for me one who will be king over Jerusalem, whose origins are from of old, from ancient times.

The Birth of Jesus

Jesus was conceived in the small town of Bethlehem, according to the gospels of Matthew and Luke (Matthew 2:112; Luke 2:420). The City of David is yet another name for Bethlehem. David lived in the city with his family after being crowned king (1 Samuel 16:1; 17:12). (1 Samuel 16:413). Additionally, Bethlehem of Judah and Bethlehem Ephrath shared the same name (Genesis 35:19). Joshua (19:15).

The Meaning of Bethlehem

Bethlehem presumably implies a broader context of food because Bethlehem, meaning House of Bread, is situated close to a large field in the Judean desert. There are farms, vineyards, and lush orchards all across the city. Since its founding, the city has welcomed various cultures and peoples. It is situated on a rocky outcrop not far from the main road leading to Hebron and Egypt. Genesis 35:19 and Genesis 48:7 refer to the Canaanite city of Bethlehem as the one closest to where Rachel died and was suppressed. There lived and served Micah in Ephraim as an idolatrous priest, a young Levite from Bethlehem (Judges 17:713). The massacre of the Gibeah residents was also influenced by the murder of a concubine whose hometown it was (Judges 1920).

Bethlehem Residents

During a famine, Naomi, her husband, and their two sons moved from Bethlehem to Moab (Ruth 1:1). Naomi and her daughter-in-law Ruth returned to Bethlehem after her husband and boys died (Ruth 1:1619, 22). The valley where Ruth worked in Boazs fields is to the east of Bethlehem (Ruth 2:4). Obed, the son of Boaz and Ruth, who married and had a child in Bethlehem, was also born there, making him King Davids great-grandfather (Ruth 4:13, 17).

Salma, a member of Calebs family who settled in Bethlehem, was given the moniker the father of Bethlehem (1 Chronicle 2:51). Elhanan, son of Dodo, and Asahel, two of King Davids illustrious men, were both raised in Bethlehem (2 Samuel 2:32; 23:24; 1 Chronicle 11:26).

David in Bethlehem

Three of Davids warriors sacrificed their lives by evading the capture of a Philistines garrison holding Bethlehem to give David water to consume from the spring at the citys gate. At the same time, David had set up camp at Adullams cave (2 Samuel 23:1317). Bethlehem eventually came to represent the kings dynasty as the City of David. Bethlehem gained notoriety as a key military location under the guidance of Solomon and later Rehoboam. Some Jewish exiles stayed close to Bethlehem after Gedaliah was killed during the Babylonian occupation before traveling to Egypt numeral years later (Jeremiah 41:17). More than 100 Bethlehem residents were among those who later returned from captivity in Babylon to their own country (Ezra 2:21; Nehemiah 7:26).

Bethlehem, Jesuss Birth Place

Despite being reduced to a small village in the New Testament, Bethlehem stands out above all other historical cities as the location of the birth of our Lord and Savior, Jesus Christ. Caesar Augustus, the Roman Emperor, ordered a census to be taken as Mary prepared to give birth. Every citizen was required by law to return to their residence to register. Mary traveled with Joseph, a son, and heir of King David, to Bethlehem. Mary gave birth to Jesus in Bethlehem. Because they could not get a guest room, she covered him in clothes. He was put in a manger by her (Luke 2:7).

Herod in Bethlehem

In 37 BC, the Romans crowned King Herod king of Judea. Most historians concur that Herods reign was incredibly successful in different ways. King Herod, an Arab by birth but a devout Jew, expanded his realm from Palestine to include areas of modern Jordan, Lebanon, and Syria. He did this by building forts, aqueducts, and amphitheaters, earning the nickname Herodes Magnus, or Herod the Great. Due to the Jewish population he oversaw, the Romans called Herod the King of the Jews. The term King of the Jews starts to clarify the image of Herod we know from the Bible.

Herods Image in Bethlehem

The image that most people have of Herod as an arrogant monarch who will do anything to maintain his throne is shaped by the Bible. When Herod, who was preparing to kill the new king, commanded the murder of all male babies, another prediction (Jeremiah 31:15) was realized under the age of two and around Bethlehem (Matthew 2:1618). Around AD 330, Constantine the Great constructed Bethlehems Chapel of the Incarnation, which is still largely intact. It is said that Jesus Christ was conceived in a tunnel underneath the church.

Works Cited

10 Oldest Churches in the World. Tour Ropia, 2022, Web.

Bethlehem  New World Encyclopedia. New World Encyclopedia, Web.

Bethlehem. Britannica, Web.

David and the Three Warriors. VCS, Web.

Dwelling in the Word. Dwelling in the Word, Web.

Who Was Herod? Bible Gate Way, Web.

Alawi, Munir. Bethlehem With Judea Desert. Web.

Georgopoulou, Maria. Italy, the Crusader States, and Cyprus. The Oxford Handbook of Byzantine Art and Architecture, 2021, p. 217.

Isaac, Rami K., and Vincent Platenkamp. The Actualization of the Critical Impulse in Critical Theory: Dialogical Rationality Around Rachels Tomb in Bethlehem, Palestine. Tourism Analysis, vol. 24, no. 1, 2019, pp. 101-113. Web.

Severn, Paul. A History of Christian Pilgrimage. International Journal for the Study of the Christian Church, vol. 19, no. 4, 2019, pp. 323-339. Web.

Introduction

In the history of Christianity, symbolism has been a significant aspect of religion, with various objects, animals, and features playing an essential role in symbolizing different things. One of the most common symbols in the Christian faith is the Holy Grail, which generally represents the vessel that Jesus and His disciples shared during the Last Supper (Shabrang 2020, 196). Nevertheless, different traditions, especially in Europe, have used various objects to symbolize the Holy Grail (Jamison 2020, 309). A dish, cup, and a stone have been the most common objects illustrating the Holy Grail, often portrayed as having miraculous powers that confer eternal life, youthfulness, or sustenance of life is infinite.

Various authors have used the object to symbolize or denote elusive things or goals that characters strive to achieve for their great importance or significance. Moreover, most literary works portray the holy grail as explicitly essential but not necessarily pious, contrary to the symbolistic appearance in religious traditions (Jamison 2020, 309). Sir Thomas Malorys Le Morte DArthurs describes The Holy Grail as a silver vessel held at a castle in England, giving people the power to have unlimited and costly food and wine and other luxuries (Jamison 2020, 310). Nevertheless, the objects powers are tied to the spiritual righteousness of the people benefitting from it. By the end of the story, the people of King Arthurs kingdom are no longer beneficiaries of the Holy Grail because they have committed many sins.

Similarly, in the poem The Holy Grail from Alfred Lord Tennysons Idylls of the King, the Biblical Joseph of Arimathea is said to have settled in Glastonbury, England, where he built the first Christian Church. He came with the cup that Jesus had used in the Last Supper and placed it in the church (Jamison 2020, 312). Here, the cup, now the Holy Grail, has the powers to heal the sick when touched. However, towards the end of the poem, the people become so evil that the cup disappears and returns to heaven (Jamison 2020, 311). Consequently, in both literary works, the Holy Grail is perceived in a symbolistic view and symbolizes both the presence of God, a source of spiritual power for the righteous, and an object or goal that people must strive to achieve to benefit from its capabilities.

Perception of the Holy Grail in Le Morte DArthur

In Sir Thomas Malorys book Le Morte DArthur, the Holy Grail is a symbol that represents the powers that humans can have if they remain holy physically and spiritually. When the Holy Grail appears in the court of King Arthur, the entire room is filled with beautiful smells and delicious foods that are difficult for people to have. Every person in the court turns more attractive than they have ever been. The feeling is very joyous and desirable that some people want to have the experience again (Malory 2017, 11). However, the experience is short-lived because the Holy Grail disappears after a few minutes. Gawain immediately declares that he will strive to get the Holy Grail again and bring it back to the court. All the knights in the court follow suit and declare their intention to pursue the Holy Grail until they achieve it, regardless of the struggles they will have to endure.

At this point, the reader can see that the Holy Grail has the power to turn humans into the best possible and desirable forms. In addition, it gives humans the luxuries that any person can desire, splendid and costly food and drinks. The experience is so enticing that anyone wishes to achieve it again (Malory 2017, 21). Moreover, it appears that the goodness in the powers of the Holy Grail is short-lived, and people who want it back must strive to obtain the cup.

To medieval Christians, the presence of God was the most beautiful and desirable thing that one could achieve in life. Therefore, it appears that the Holy Grail signifies the presence and goodness of God. As the story progresses, the readers can see that it has to be something else attached to the cup. As it turns out, the Holy Grail symbolizes the presence of God as perceived in the Tale of the Sankgreall (Malory 2017, 26). In medieval times, the only way to demonstrate the presence of God was presenting people with most pleasurable things like good food, drinks, smell, sights, and human beauty. When the knights from the kings court embark on following the Holy Grail, they are not aware that they are supposed to achieve closeness and unity with God. Instead, they think they should use their military powers and physical abilities to follow the cup and return it to the court.

As the story folds, the Holy Grail appears to symbolize unity with God or His presence. In addition, the quest to achieve the cup represents the life of a Christian as he strives towards seeking God and forming a relationship with Him (Shabrang 2020, 198). The knights must face a wide range of challenges and difficulties in their quests. For example, Bors must decide between saving Lionel, his brother, and a damsel in distress (Jamison 2020, 309). In the journey towards achieving the Holy Grail, the knights face temptations and sorrow. For example, the writer author tells the story of Percival, a knight who almost the charms of a seducing woman, but the powers of the Holy Spirit pull him back and save him from sinning (Malory 2017, 32). The reader can see that the way the knights make decisions and perform their duties along the way signifies their worthiness in achieving Holy Grail and their ability to form a relationship with God.

Moreover, as the story continues, the reader can see that the extent of striving to achieve the Holy Grail symbolizes the degree of holiness of those pursuing the object. In this case, the knights who perform the most success on their quest to achieve things make more sacrifices to God. The kind of sacrifice in this sense involves their bodies. For example, Galahad and Percyvale remain virgins throughout their lives. Similarly, Launcelot only feeds on water and bread and wears a hair shirt throughout his life (Malory 2017, 47). These behaviors symbolize the kinds of sacrifices that people must make to God as a means of making a relationship with God. Christians in medieval Europe believed that the quickest and surest way to heaven was to make similar sacrifices. Therefore, the knights must make similar sacrifices to achieve the Holy Grail, which itself symbolizes the goodness of God and the Holy Spirit.

It is also worth noting that the temptations and the challenges that the knights face on their quest to achieve Holy Grail are symbolic. These challenges and temptations represent the lives of a Christian while on earth (Jamison 2020, 312). The world is full of temptations and challenges that entice people to commit sins and divert them from righteousness. Like the knights, Christians must fight these challenges and temptations through bodily sacrifices by retaining a holy body and soul, such as avoiding fornication and forbidden foods (Jamison 2020, 313). If Christians successfully withstand the temptations and overcome the challenges, they will eventually achieve a close relationship with God. Like the knights, the final goal is to achieve Holy Grail and enjoy the goodness of the presence of God.

Perception of the Holy Grail in Idylls of the King

An essential poet of the Victorian era, Lord Alfred Tennyson also presents the Holy Grail as a symbolistic object in medieval Englands Christian religion and believes. In the poem Idylls of the King, the poet tells the story of the knights following the Holy Grail in much the same way, albeit with diversions, as in Le Morte DArthur. The characters bear the same names and titles, which help demonstrate that the story was a popular myth in medieval England.

Unlike Le Morte DArthur, Tennyson does not let the reader view the Holy Grail from the witnesses perspectives. Indeed, there are no witnesses apart from the pious sister of Sir Percivale, one of the knights who later became a monk. The sister only perceives the Holy Grail in a vision. She tells the story to Sir Percivale, who then narrates the accounts to Ambrosius, his fellow monk. Percivales sister named Galahad her knight of heaven after the dream (Tennyson and Gray 2016, 12). Later, a vision of the Holy Grail passes the knights as they are in the Round Table hall inside the court of King Arthur, but the king himself does not experience the powers of the object. Instead, he is told about it and immediately desires to achieve it and place it in his court. From this point, almost everyone wants to find the Holy Grail by any means possible.

In their journey as they follow the Holy Grail, the knights have various challenges and engaging experiences in almost the same way that the Le Morte DArthur story narrates. In this poem, Percivale pursues the Holy Grail and passes through a surreal landscape for days until he meets Galahad living in isolation. The two knights travel together, but Percivale is not holy enough and cannot follow Galahad on his way to a heavenly city in a silver boat (Tennyson and Gray 2016, 18). Percivale can perceive the Holy Grail far away as it hovers above Galahads head. Other knights have different experiences and stories as they pursue the object.

Others like Gawain fall to temptations as he decides to abandon the journey and have sex with women until they are blown away by women, and he returns to Camelot (Shabrang 2020, 198). On his part, Lancelot finds a staircase that takes him into a room full of fire where the veiled Holy Grail is wrapped in heavy silk, but he cannot achieve it because the fire will burn him. In the end, very few knights return to the Round table at Camelot, and those that make it back do not come with the Holy Grail.

Symbolically, the Holy Grail represents the presence of God and the good things that come with His blessings. In medieval Britain, Christians believed that the followers of Christ must fight their way towards the kingdom of God in heaven. The journey was full of temptations and challenges, and only a few people could make it. Indeed, righteousness was a sacrifice and anyone who was not ready or able to make them could not achieve a relationship with God. In the same way, as Le Morte DArthur symbolizes the journey to heaven, the Holy Grail is perceived as the way of the Holy Spirit that guides people to heaven.

Nevertheless, it guides people through a difficult journey, and few people could make it. Even those considered the holiest of the Christians, who are represented in the story by Perceivable, could not enter the final destination in heaven. As the reader can see, Percivale can only perceive the Holy Grail in the form of a far-away object and only in the presence of the holiest person, Galahad (Hayman 2017, 88). In the same way, there are most holy Christians, but because they are not devoid of some sins, they can only come closer to the reality of the presence of God (Tennyson and Gray 2016, 23). In addition, they can only perceive the Holy Grail through those who are pure like Jesus Christ, Holy Spirit, or the Angels, who Galahad symbolizes in this case.

Those who find a way towards the kingdom of God must pass through temptations and challenges that almost always divert them from reaching their destination. The Holy Grail, in this case, symbolizes the objectives or goals of a Christian as he struggles to get God. Gawain represents those who end up succumbing to temptations (Jamison 2020, 317). Gawain is seduced by beautiful women and decides to abandon the challenging journey and instead relax with them. He represents the Christians who are diverted from their journey of seeking God by bodily desires such as involvement in sexual acts forbidden in the religion.

The Holy Grail in the journey of Lancelot symbolizes the holiness of the presence of God. In his story, Lancelot says that he found a staircase towards heaven that only ends up in a room full of fire where the object is stored (Jamison 2020, 319). After seeing it, he cannot come closer because he faces the fire. Therefore, he decides to return home to Camelot. Christians in medieval England viewed the presence of God as symbolized by great fire because of His holiness. Passing through the fire to reach God required one to be highly holy to the extent of avoiding burning (Cooper 2019, 183). Very few people could make their way through this fire, which means one could see the Holy Grail but fail to bring it back (Shabrang 2020, 218). In the same way, Christians can come closer to God but fail to reach Him because human beings are always tainted with sins, regardless of how minor their mistakes are in the world.

At the end of the poem, Tennyson shows that the Round Table at the Camelot court of King Arthur is broken apart and doom for the kingdom. Indeed, nobody can come back with the Holy Grail, which is hidden away from humanity because of the excessive sins that the people in England are committing (Jamison 2020, 321). Humans cannot achieve a whole relationship with God because they are sinful. In the same way, the Holy Grail cannot come back to the world because people cannot fully follow righteousness. Instead, they can only perceive the Holy Grail through dreams and visions.

Conclusion

The two tales of the Holy Grail are similar since they are based on the popular beliefs among medieval Christians in England. Both Tennyson and Malory portray the Holy Grail as an object that humans desire to achieve, but they must pass through challenges and temptations once they seek to obtain it. It is almost always impossible for humans to get back the Holy Grail. In addition, it is presented to humans in the form of a beautiful object with sound effects but only once before it disappears (Shabrang 2020, 216). Its short-lived presence makes humans desire to pursue it unknown to them that they must use their spiritual selves rather than physical abilities (Jamison 2020, 312). In both stories, the idea is that humans must strive to lead righteous lives to get the Holy Grail.

Therefore, the Holy Grail in both accounts is a symbol representing Gods presence, and the quest for humans to achieve the grail is a representation of the spiritual journey that Christians must pass as they seek the kingdom of God. In essence, the two accounts perceive the Holy Grail in a symbolistic view and symbolize both the presence of God, a source of spiritual power for the righteous, and an object or goal that people must strive to achieve to benefit from its capabilities.

References

Cooper, Shawn Phillip. 2019. Chivalry and Governance in Malorys Le Morte Darthur and Tennysons Idylls of the King. Detroit, MI: Wayne State University.

Hayman, Richard. 2017. Holy Grail and Holy Thorn: Glastonbury in the English Imagination. Fonthill Media.

Jamison, Carol. 2020. Blood Ties, Blood Sacrifice, and the Blood Feud in Malorys Le Morte DArthur and JK Rowlings Harry Potter Series. Childrens Literature Association Quarterly 45 (4): 308-327.

Malory, Thomas. 2017. Le Morte DArthur: Volume 1. London: The Penguin English Library.

Shabrang, Hod
. 2020. The Comparative Study of Post-Apocalyptic Atmosphere in the Novel The Road by Cormac McCarthy and the Myths of the Holy Grail and the Fisher King. Journal of Mytho-Mystic Literature 16 (61): 195-222.

Tennyson, Alfred Lord and J. Gray. 2016. Idylls of the King. London: Penguin Books.