The Meaning of Human Existence

Meaning of Spirituality

Spirituality refers to the sense of connection to a higher being or purpose that goes beyond normal human understanding. In that regard, it is the connection that humans have to the divine. Spirituality can also be defined as the connection humans have to concepts that are hard to comprehend such as nature, the universe, and eternity (Green, 2008). As such, humans try to find answers to the origin f life, what happens after death, and the vastness of nature. Spirituality can also be described as the way n which people seek and express purpose in life by establishing connections to other humans, animals, nature, and the divine.

I think pluralism refers to the existence of different views, beliefs, and perspectives regarding certain concepts that people embrace. For example, it can refer to the existence of different religious that have varied beliefs, teachings, and values. Scientism refers to the belief that science is the most reliable and effective method of understanding human beings, life, and the universe. It is the most important source of knowledge that human beings can use to answer the questions that trouble them. Postmodernism refers to a school of thought that embraces skepticism as a way of challenging the validity of important concepts such as nature, rationality, ideologies, spirituality, and civilization. It challenges the assumptions of moderns, and seeks to challenge existing or traditional beliefs, ideologies, and structures.

Prime Reality

Prime reality refers to God or the universe. In the scriptures, God is represented as an omniscient, omnipotent, and omnipresent being, the creator of the universe, and the beginning of all that exists (Green, 2008). God is sovereign, all- wise, and good. In the New Testament, He is defined as love.

Nature of the World

The world around me was created by God, is comprised of matter, and is an orderly entity. Human beings interact with the world when they use its components such as air and natural resources to enhance their survival. I believe that the world was made primarily to support the existence of man. Human beings responsibility is to take care of the world and make it better.

What is a Human Being?

A human being is a creature made in the image of God and endowed with both physical and spiritual capabilities. Humans are endowed with rationality that helps them to find the purpose of their existence, their origin, and the aftermath of their lives. Their spirituality allows them to connect with God while their physical attributes allow them to interact with the world.

What Happens to a Person at Death?

Death is one of the most important aspects of human life because it marks the end of one phase of life and the beginning of another. At death, the human body is annihilated and soul leaves the body and joins the realm of the spiritual (Brar, 2012). The soul is transformed to a higher state and joins the souls of people who died a long time ago. The new state is purely spiritual and does not involve human aspects such as feelings and emotions.

Why is it Possible to Know Anything At All?

As mentioned earlier, human beings are created in the image of an all-knowing God who possesses all knowledge. Therefore, God endows humans with the ability to acquire knowledge and understand life and the universe (Brar, 2012). Humans are born with this ability and develop it as they encounter the challenges of daily living. The conscience and rationality are the main sources of guidance and knowledge for human beings.

How Do People Know what is Right or Wrong?

Human beings are created in the image of a God who is good. Therefore, it is in their nature to do good and avoid evil. On the other hand, God has equipped humans with a conscience that helps them to differentiate good from evil (Green, 2008). The human conscience and rationality work together to help people make the right decisions. In moments of decision, humans are able to evaluate the various options available and determine the right one. The ability to differentiate the right and the wrong is an innate gift that every human being was given at creation.

What is the Meaning of Human History?

Human history is a collection of peoples experiences since the creation of the world. Its main purpose is to help human beings realize Gods love and purpose for their lives (Wilson, 2015). For instance, the stories of the Old Testament highlight the origin of human life and the source of human disobedience against God. It also prepares people for a life in communion with God, outlines Gods expectations of His people, and the consequences of human disobedience (Wilson, 2015). The Bible comprises of a sequence of events that highlights the major events in human history. For instance, it discusses the stories of creation, fall of humanity, redemption, and glorification (Brar, 2012). Human history gives life meaning and explains Gods purpose for human beings.

References

Brar, G. (2012). Whats the point of life, death, and the universe? New York, NY: FriesenPress.

Green, J. B. (2008). Body, soul, and human life: the nature of humanity in the Bible. New York, NY: Baker Books.

Wilson, E. (2015). The meaning of human existence. New York, NY: Liveright Publishing Corporation.

Prophet Moses  Deliverer of Israel

Prophet Moses

Moses was reluctant when the Lord called him to deliver the children of Israel from Egypt. God decided to perform miracles to Prophet Moses so that people would believe him (Exodus 4:1-2). God commanded Moses to throw the stick he had in his hand on the ground. He threw the stick according the orders and to his surprise it turned into a serpent, at first he was greatly scared but God directed Moses not to panic but pick the snake (Exodus 4:3-4). He took the serpent by the tail which restored to its former shape.(Exodus 4:5).God still ordered Moses to thrust his hand into the bosom which he pulled out and it had turned leprous, God told him to put back and when he pulled it out it had changed to normal (Exodus 4:6-7). After these signs God told Prophet Moses it shall come to pass and if they will not believe the first signs they will believe the second Sign (Exodus 4:8).The Lord then gave Moses the third sign of water but Moses still complained to the Lord that he was not eloquent. The Lord then appointed Aaron his brother as his spokesman since he was eloquent (Exodus 4:9-18).

Moses set off his journey to Egypt, he was met on his arrival by his elder brother Aaron, and who informed him how oppressed the children of Israel were. They went to Pharaoh to persuade him to release the children of Israel from bondage to go and celebrate the feast in the wilderness (Exodus 4:19). They conveyed to him the message of God but Pharaoh replied that he did not know their God and would not permit them to go. He made fun of them but Moses did not give up nor lose his heart he kept on preaching (Exodus 5: 1-7). Moses then spoke to the children of Israel but they did not listen to him because of the anguish of slavery and bondage (Exodus 6:9-11). Moses cried to the Lord and He spoke to Moses and Aaron and gave them charge over children of Israel, and Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt(Exodus 6:13).

Moses and Aaron had a second hearing with Pharaoh they performed the miracles. Prophet Moses threw his stick on the ground and it changed its shape as a terrible looking snake the people were wonder-struck and got scared of it Then he threw down his staff and lo! It was an obvious serpent. And he drew forth his hand and lo! It appeared white to the beholders (Quaran 26:32). He picked it up, it became a stick again everyone was amazed but Pharaohs magicians did the same with their rods and they became serpents but Moses serpent became a hungry serpent by order of God and devoured every moving stick of the magicians that had been thrown (Exodus 8:7-12). Most of the magicians were humiliated and prostrated themselves adoring and they said We believe in the Lord of the World; the Lord of Prophet Moses and Aaron(Exodus 8:12-25). Moses also performed the second sign where he put his hand in the bosom and when he removed it was leprous but he put it back and it turned back to normal.

Pharaoh and his men began to persecute the followers of Prophet Moses (peace be upon him) and all the Israelites (Quaran 20:86). Moses and Aaron decided to arrange a third opportunity they went to meet Pharaoh at the Nile riverbank, and Moses had Aaron turn the river to blood, but Pharaohs magicians did the same (Exodus 7:17-22). Moses obtained the fourth meeting and had Aaron bring frogs from the Nile to overrun Egypt, but Pharaohs magicians were able to do the same thing (Exodus 8:1-7). This incident made Pharaoh very annoyed and asked Moses to remove the frogs and he promised to let the Israelites go. Moses cried unto the Lord to remove the Frogs and the Lord did so all the frogs died (Exodus 8:8-14). But Pharaoh still hardened his heart he did not listen to Moses (Exodus 8:15). God brought more Plaques to Egypt so that Pharaoh could permit the children of Israel to leave. The Lord brought the third and fourth plagues of gnats and flies but still, Pharaoh still hardened his heart (Exodus 8:16-32). God brought more plaques where the fifth was the invasion of diseases on the Egyptians cattle, oxen, goats, sheep, camels, and horses (Exodus 8:9:1-7). The sixth was boils on the skins of Egyptians. Seventh, fiery hail and thunderstruck Egypt (Exodus 9:8-18). The eighth plague was locusts that encompassed Egypt (Exodus 10:1-20). The ninth plague was total darkness (Exodus 9:21-29) but still, Pharaoh still hardened his heart, the Lord then brought the tenth plague which was the last Plaque that culminated in the slaying of the Egyptian male first-born (Exodus 11:1-7), This angered Pharaoh and he decided to let the Hebrews depart to go and observe the feast in the wilderness. The events were commemorated as Passover referring to how the plague passed over the houses of the Israelites while smiting the Egyptians (Exodus 12:1-23).

Moses led his people eastward, beginning the long journey to Canaan (Exodus 13:43-50). The people left so rapidly the bread was still unleavened in their pans and moved as fast as they could. When Pharaoh was informed he lost his temper and send his heralds to chase the children of Israel (Exodus 14:1-5). When the followers of Prophet Moses (peace be upon him) were near the sea-shore, they heard the sound of the hoofs of horses the soldiers they were all frightened but the Lord ordered Moses Strike the sea with the rod Moses did so and it clover asunder and each part became like a large mountain(Quaran 26:60). It was an amazing miracle and the people could hardly believe their eyes. The Israelites ran desperately and went far ahead of Pharaohs huge army who chased them in hostility. The Lord ordered Moses again Stretch out the hand over the sea (Exodus 14:27) Moses did as commanded and there was a great uproar and water poured from both sides and rushed over Pharaoh and his soldiers who were completely drowned (Exodus 14:28).

When the people arrived at Marah, the water was bitter, they complained to Moses but he cried unto the Lord and the Lord showed him the tree which he cast and waters became sweet (Exodus 15:22-25). During the journey, the people had no food they complained to Moses, but the Lord spoke to Moses saying I have heard the murmurings of the children of Israel (Exodus17:12). God hence provided them with Manna from the Sky in the morning and quail in the evening which took care of the situation. When the people camped in Rephidim, there was no water, so people complained and God directed Moses to strike a rock on Mt. Horeb with his staff, and water came forth (Exodus 17:1-7).

In the Wilderness the Amalekites came to Rephidim to fight against the Israelites, Moses appointed Joshua to lead the men to fight while he stood on a hill with the rod of God in his hand. When he held his hands up, Israel won the battle but when he let down his hands, the Amalek won the battle (Exodus 17:8-11). He got tired, so Aaron and Hur asked Moses to sit down on a rock and they helped him where Aaron held up one arm and Hur the other which made the Israelites win the battle (Exodus 17:12-16).

Jethro, Moses father-in-law, came to see Moses and brought him a wife and two sons. Moses told Jethro how the Israelites had been brought from Egypt. Jethro went to offer sacrifices to the Lord and suggested that Moses should appoint judges. (Exodus 18:1-12). Moses appointed able men and made them heads and rulers over the people ( Exodus19:24-27).

God commanded Moses and the Israelites to go and camp near Mt. Sinai. Moses commanded the people not to touch anything. Moses received the Ten Commandments orally and other moral laws. Moses then went up with Aaron, Nadab, Abihu, and seventy of the elders to see the God of Israel (Exodus 20:7-13). While Moses was receiving instructions on the laws, the children of Israel turned to worship a golden calf but Moses persuaded the Lord not to destroy the people of Israel and he destroyed the calf and rebuked Aaron for the sin (Exodus 32:1-24). The people still were uncontrollable so Moses went to the entrance of the camp and said Who is on the Lords side? Let him come unto me. All the sons of Levi rallied around Moses and he ordered them to slay the idolaters (Exodus 32:25-29). Moses prayed for Gods presence and the Tabernacle was constructed, the priestly law ordained, the plan of encampment arranged both for the Levites and the non-priestly tribes, and the Tabernacle was also consecrated. Moses was then given eight prayer laws that were to be carried out in regards to the Tabernacle. These laws included light, incense and sacrifice (Exodus 35:1-29).

When the people had left Hazeroth they pitched a camp at Pran, Moses sent twelve spies into Canaan as Scouts including Caleb and Joshua. After forty days they returned and brought grapes and produce from fertile land. After leaving Sinai, the Israelites camped in Kadesh they complained more, Moses struck the stone twice, and water gushed forth. However, because Moses and Aaron had not shown the Lords holiness, they were not permitted to enter the land to be given to the Israelites (Numbers 20:2-13). While here Moses also cured the Israelites of poisonous snake bite (Numbers 21:4-35).

After all, this was accomplished, Moses was warned that he would not be permitted to lead the nation of Israel across the Jordan river but would die on its eastern shores (Numbers. 20:12). He assembled the tribes and delivered to them a parting address. When Moses finished, he pronounced a blessing on the people (Deuteronomy. 28:1-14), he went up Mount Nebo to the top of Pisgah, looked over the promised land of Israel spread out before him, and died, at the age of one hundred and twenty, where God Himself buried him in an unknown grave (Deuteronomy. 34:6). Moses was thus seen as the human instrument in the creation of the nation of Israel.

Works cited

The Holy Bible King James Version

The Holy Quaran

Classical Sufism and Al-Gahazalis Sufism: Different Perceptions, but Goal Is One

Sufism generally means reaching the greatest level of believing in truth. A Sufi or a person dedicated in seeking the truth is in the process of moving towards God, which is called the tariqat. Sufism teaches Islam to exercise divine ethics and doing the will of God. Members are expected to clean the inner self through sharing what they go through in process of seeking the will of God and some cleansing rituals called enlightening. Sufis believe that it is not possible to explain all that is entailed in truth. Those who have make efforts give a fraction of the meaning. They give a story to demonstrate this by quoting a group of blind people who felt the elephant and described the animal, all the blind people gave true information on the parts they felt. They however described parts but not the animal as a whole. All Muslims agree that to succeed in Sufism, it do require a Muslim to have internal discipline in addition to reading books. Practicing Sufism is one way of mysticism or the direct communication with God by understanding reality (Haque 2004, 360). To understand mysticism, Islam base their practices by comparing views from Al Ghazalis Sufism in and Classical Sufism. The practices although they have one ultimate goal, they vary in various aspects. In this essay, the main attention will be Al Ghazalis transformation and adaptation of Sufism can be viewed to be vastly different from Classical Sufism, mainly due to the signs to the Signifier, the enlightening process, and the Jadhba (Rahimi 2007, 419-421).

This essay will critically look at Sufism as well stipulated as the inner, mystical dimension of Islam by its adherents. Muslims trust they are headed where utter closeness shall be obtained in Paradise after death and final judgment, Sufism goes further to believe in more closeness and Gods revelation through His Divine Presence. This is achieved by restoration of oneself to a primordial state of fitra whereby all actions are not in defiance to God and are done in the love of God (Emilie 1995, 103-109).

Sufism is divided into two branches namely the classical Sufism and Al-Gahazalis Sufism. Al-Gahazalis Sufism, a Sufi starts from himself to the higher authority or the signifier. A Sufi is expected to clean his lower self or all the filth that create a gap between them and God through theophany (Gods active manifestation) (Rahimi 2007, 414).

In Classical Sufism, the masters learn of Gods signs and communicate to the rest of the people who are supposed to practice them (Signifier to Gods signs). In this category, the seeker finds jadhba experienced as divine attraction and starts the journey with the focus on the destiny of the Divine Presence whereby all efforts is directed (Er 2008, 235). Masters of the orders such as Naqshbandi and Shadhili primarily follow this. Classical Sufism is characterized by its adherence to dhikr whereby Gods name is repeated severally and asceticism and was mainly due to a revolt against worldliness in 6771-750 CE in the early Umayyad Caliphate (Haque 2004, 371). The classical principle is universal, and can be traced in the arising of Islam. Furthermore, Ghazali will be briefly compared to major Classical Sufi Scholars such as Rumi, Shams, and Rabia. The classical principle is universal, and can be traced in the arising of Islam. Furthermore, Ghazali will be briefly compared to major Classical Sufi Scholars such as Rumi, Shams, and Rabia.

Al Ghazalis Sufism branch acquired the name from Muhammad Ghazali who lived in 1058-1111 and hailed from Persia. Islam considers him the most influential right after Prophet Muhammad. In his years, he served as a theologian and a jurist. He had philosophical as well as psychological teachings through which he inspired Islamic thought. Still in his teaching, he created a methodic doubt, which is especially widespread in the western countries. Methodic doubt is a situation whereby a person questions ones beliefs and wants to prove which of the briefs are true (Er 2008, 236). It is through his teachings that he managed to change the perception of Islamic metaphysics or the desire to know how life after death is like and how it feels like to be there. He introduced a philosophy, which is generally called the Cause and Effect in which an event is determined by the previous one. God or the heavenly beings determined the resultants of a cause, which are further explained in Occasionalism theory.

Ghazali is recognized for his work to incorporate Sufism into Sharia law also the Islamic law. While other groups of Sufis may treat Islamic laws as different concepts from Sufism, Al- Ghazali Sufis look at it as one entity. He taught that to succeed in practicing the Sharia law, one needed to be a Sufi. He took the practices taught in Sufism and combined them with the law. He incorporated the teachings of Sufism in all his doings and writings. In his period, Muslim grew strong and expanded significantly in Persia. He was against the assassination of Nizam al-Mulk by the Ismailism also called the Batnite and further wrote various books criticizing the act, which de-popularized them. Having studied philosophy and taking long time to watch and reason why things were done as he found them, he was able to criticize and come up with new methods and concepts which flourish in the Islam religion even to this day. Various projects that were started by him are put to use to this day such as the introduction of Madrasah curriculum, a program in which Muslims are taught to be incorporate logical thinking in the religion.

Classic Sufis view Sufism as the deliberate effort to heal the heart by centralization all the human effort towards the will of God. Ahmad ibn Ajiba defines Sufism as a process through which Muslims purify their hearts by doing all what is praiseworthy in the eyes of God. One major difference between the classic Sufis and the Al Ghazalis Sufis is that the classic Sufis have a tendency to repeat all the names that are give to god, a practice that is referred to as dhikr. The names are usually taken from hadith writings or the Holy Book called the Quran and that carry different meanings in relation to God. There is however some Dhikr that are supposed to be used by all the Muslims as they are aimed at seeking the will of God and are good, they do not require permission from the leaders and teachers of Sufi. They trace the roots of their principles to the Prophet Muhammad. Naqshband however, did not trace his from the prophet but rather from Caliph, Abu Bakr. There other schools that do not explain their originality although they argue the completely practice all the teaching of Sufism.

Classic Sufism does not deviate from the other branches but rather acts as a link. It brings the interconnectedness between the modern Islam and the traditional views of Islam. Unlike Ghazali who wrote philosophical and psychological literature to communicate and criticize Islamic Views, most classic scholars such as Rumi uses poetry. The main message however is reunion with God by doing what is desirable in the eyes of God. This is called tawhid, and requires individuals to cleanse their souls that they may be acceptable. Other than poetry, he too believes that use of music and dances are useful in the process of enlightening or cleansing of souls.

Sama or the use of music and dancing would make a person fully devoted to divine will in such a way that they became revived. Through Sama, a persons body and soul are engrossed in the divine power that they fully surrender God. They realize their mistakes and weaknesses and at such times, they are willing to seek forgiveness and restoration (Emilie 1995, 90). Sama is a symbolic mystical journey through which a person matures spiritually by desiring to learn the truth and practice it, abandons the bodily pride, and develops greater love of perfection. Once a person matures, they are able to humble and serve the rest of the people regardless of their differences to him. Although he uses philosophical approaches, he communicates through poetry and music. The whole message is based on love and desiring to seek the truth.

Rumi unlike Al-Gahazali, feels that Islamic religion should not be bound to logical interpretations but should be driven by love to seek the divine will. Most classical Sufis believe in universality, this is however not the case of Rumi. To him, religion is personal and should be observed at a personal level. Nevertheless, there is need to maintain the outward signs that portray the religion of a person. The ultimate purpose of religion is to dignity of human beings and getting closer to the will of God.

The classic Sufis were found in various parts of the world especially in the African countries unlike Al-Gahazali who are mostly found in Persia where the founder was born and grew. However, his teachings have now been adapted in almost all those who proclaim Muslim faith. Most of the classic Sufis teachings were short lived, and ended once the pioneers died. For example, Darqawa that expanded significantly as tariqah in most parts of North Africa, did not last after the death of Muhammad al-arabi al-Darqawi.

Most of the classic Sufis paid attention even to those dhikir that the Sufi masters chose not to talk about in public. They were mostly in form of letters especially written by Al-Darqawi and, which were translated in other languages afterwards, they paid attention to issues that affected the outer self as well as the inner self (Zarruq, Istrabadi, and Hamza 2008, 113). The contents of the letters emphasized answering of the calls and living happily even in times of sickness and having a clean heart at all times. The letters had the commands that were got from shariat of Muhammad writings and that required all to take care of their character.

Al-Gahazali and most of the scholars of his time felt that to practice Sufi, the person had to be a Muslim follower. They also felt that to be a Muslim, the person had to practice Sufism, the Islamic law and the Hadith also called the Sunnah or teachings derived from the Quran. Sufi masters during that time were those Muslims who had been acknowledged by others have wide knowledge of Sharia law and who were strict followers of the laws. Most of those held positions in the Muslim courts as qadis also called the Islamic Law Judges (Maneri 2010, 196).

In the recent, movements against the Sufi traditional system have developed especially in the West. They have come up with new policies such that they accept that one do not have to be a strict Muslim observer to practice Sufi (Colby 2006, 123). They have adopted Rumis teachings from his poems and hence his poems have become popular references among the groups, have been translated to many languages, and published by some various authors. Those groups include Universal Sufism, International association of Sufism and many others in United States.

Most of the classic Sufis say that to get closer to God, a person needs to adopt religious practices and engross other things outside the religion that would help them to grow spiritually. Spiritual messages from God have deeper inspiration thus with some influence from a Sufi master, a Sufi observer will experience inner transformation. They believe that the rituals practiced by Islam are intended to cleanse the soul and thus get closer to God (Godlas 2000, 319). A Sufi must pray, offer services to the community, fast and enjoy the pilgrimage in addition to believing that there is God who possess the divine powers over human beings.

The Al-Gahazalis groups do not accept the teaching by the classic Sufis. They feel the writers did not have the right grounds for writing religious texts. They consider them false religion, which tries to true Islamic religion. To them the only person who can write a religious text must be a strict observer of the Sharia law and a Sufi (Colby 2006, 124). They are people who observe dhikr hence putting a balance to both body and soul. There some groups of Sufis that have come to accept other Muslim Sufis and the non Muslim Sufis.

In conclusion, although there are different perceptions between Al-Gahazalis Sufis and classic Sufis, the ultimate goal is one, to get closer to God through purification of body and soul. The differences are seen to result in the interpretation of the laws and the philosophy regarding religion. They all agree that to be a practicing Sufi, there are rituals that one has to undertake such as fasting and service to the society. The two groups emphasize holiness, love, and the importance of seeking the will of God to enjoy happiness after death. Various literatures have been written by various masters of Sufi, which are in form of music, poems, and novels. Reading of Quran forms a base for all the Sufis. Most Sufis have learnt to accept that there is need to recognize other Sufis because all that is required is fulfilling the duties of the heart to experience divine power.

Reference List

Colby, Frederick. 2006. The Subtleties of the Ascension: Lataif Al-Miraj: Early Mystical Sayings on Muhammads Heavenly Journey. Kentucky: Fons Vitae.

Emilie, Savage-Smith. 1995. Attitudes toward dissection in medieval Islam. Journal of the History of Medicine and Allied Sciences 50 (1): 67110.

Er, Muhammad Emin. 2008. Laws of the Heart: A Practical Introduction to the Sufi Path, Kentucky: Shifâ Publishers.

Godlas, Alan. 2000. Sufisms Many Paths. Georgia: University of Georgia.

Haque, Amber. 2004. Psychology from Islamic perspective: contributions of early Muslim scholars and challenges to contemporary Muslim psychologists. Journal of Religion & Health 43 (4): 357377.

Maneri, Shaikh Sharfuddin. 2010. Letters from a Sufi Teacher. Mountain View, CA: Golden Elixir Press.

Rahimi, Sadeq. 2007. Intimate Exteriority: Sufi Space as Sanctuary for Injured Subjectivities in Turkey. Journal of Religion and Health 46 (3): 409422.

Zarruq, Ahmed., Istrabadi, Zaineb., and Hamza Yusuf Hanson. 2008. The Principles of Sufism. Medina: Amal Press.

Religion and Community: The Impact of Religion on Social Life

Introduction

According to Kurtz (6), globalization of social life refers to the innumerable ways through which our global society has been integrated into one small village in the sense that anything that happens in one part of the world could potentially have a large effect or influence on other parts of the world regardless of time or space. In particular, the author is emphatic on the impact of religion on social life and how the major religious affiliations in the world have been incorporated into so many portions of society that it may seem impossible to distinguish who is who. For instance, in an increasingly globalized world, and countries such as the U.S., Muslims, and Christians have started to mingle as one social fabric disregarding their religious differences instead of many social similarities.

Questions on Religion and Community

Moreover, in defining the meaning of globalization of social life, Kurtz explains that we are no longer limited to thinking of the global village in terms of politics and economics, even though the initial application of the term globalization did speak of the impact brought about by unfair trade practices and the interference by western powers. Rather, the social life, including religion, has also been globalized to the extent that people in various countries are not only living and affected by their own cultures, political and economic systems but they are also influenced by what happens in other parts of the world (Wuthnow & Offutt 435).

Also, Kurtz observes that cultural diffusion has taken a toll in many societies noting that historically, culture evolved more slowly. It is vital to note that most cultures have been diffused to incorporate foreign values that are considered to be desirable (Yang & Ebaugh 278). On the same note, the diffusion of various cultures has also necessitated the adoption and general acceptance of values associated with numerous cultures, a phenomenon best referred to as multiculturalism. Indeed, one dominant social area that has been duly affected by multiculturalism is religion. The latter has been found to play an integral role in shaping what may be referred to as the new world order, aggravated by continuous rife among religious functions. In his analysis, Kurtz offers some insight into how various religious groups have maintained a hostile profile between and among each other as we see in the conflict between Islam and Christianity. Also, the social stratification brought about by in-fights among the same religious affiliations as well. A case example of this would be the dispute that has long existed between Catholics and Protestants in Northern Ireland. In other words, religion itself has undergone the process of secularization through globalization and interactions with other religions; such that the occurrences among religious groups cannot be attributed to anything Godly. A critical example is when the United States under Bush Administration, invaded Iraq in 2003, asking God to help them fight terrorism that was perceived to be emanating from the Middle East and worsened by activities of Islamic insurgents in Iraq. President Bush justified the war on the basis that Saddam Hussein, the then Iraqi President, was harboring weapons of mass destruction (Smith & Faris 128).

As part of comparing and contrasting the sociological metaphors expounded by Kurtz, it is pertinent to note modern-day religion has undergone a series of transformations that cannot be analyzed in answering this question alone. No wonder, the author attempts to share his in-depth understanding and interpretation of how religion has been globalized by a myriad of events ranging from socio-political to economic life.

To begin with, the author underscores how constructing a sacred canopy has been used to shield religious technocrats, especially when doing wrong things. As mentioned earlier, the 2003 invasion of Iraq rooted in the name of God is a classic example. This was a time when many nations long perceived to be religious and God-fearing took sides and supported a war that was largely illegal owing to innumerable human sufferings that came along with it. Similarly, the author is also emphatic on religious marketplaces to imply the extent to which modern religion has been converted into a booming enterprise that attracts all as if it were a marketplace (Wuthnow & Offutt 437). The only apparent difference between constructing a sacred canopy and a religious marketplace is that while the former is used as protective gear in the pretext of strict religious beliefs, the latter is an elaborate way of building yet another capitalistic world under the confines of religion. However, both metaphors depict a new world order that has evolved as a result of social globalization.

On the other hand, elective affinities attempt to describe religious affiliations that may not be purely categorized as either pure or impure. As it is with modern-day religion, it is profound to note that most faithful do not necessarily develop an affinity towards particular religions based on truly defending a particular faith. On the contrary, there are usually certain strings attached relative to the anticipated benefit. For instance, the caring and protective nature of Islam as a religion to its faithful may just as well be the reason why some individuals may opt to be affiliated with Islamic beliefs and practices. Though extreme, another example could include the fact that Islam permits polygamy to some extent while the same is strictly prohibited by Christianity may as well be an attracting factor for some people to join Islam.

Having discussed the three religious metaphors, it is evident that modern religious practices across various religions cannot elude this damning reality. Indeed, deep reflections on the practices of most religions today depict what the author has expounded. Judging from the myriad of social struggles that are associated with and/or contributed by religion in modern society, it is not surprising to see why religion has become such an integral part of society as a whole. Also, religion has been the source or has been used as a tool to fuel more conflict around the globe. This can be seen in the Middle East crisis, religious conflicts in India, and religious suspicions and disagreements in Northern Ireland. Though many may argue that the root of these conflicts is not religious, it reveals, nonetheless, that unless the society and the global village recognize the ever-evolving role of religion in a global world, they might be on the verge of being torn down by our faith, beliefs, and practices enshrined in religion (Smith & Faris 133).

The socio-economic status of the United States population today is one that exhibits multiple levels of identity. Regarding this, three key factors are worth considering. These are religion, class, and race. About religion, the United States population is very polarized. Ranging from the various smaller religions or denominations to the more major religions such as Christianity, Islam, Hinduism, and Judaism, race and socioeconomic status seem to play an integral role in shaping leadership, affiliations, associations as well as commitment. Although Christianity is shared across various races, it is evident that certain denominations are frequented by specific races. In other words, there are white-dominated Christian denominations while the blacks seem to dominate other Christian denominations. Except for a few isolated cases, the scenario is similar across American society. On the same note, the class system based on economic well-being is also evident. For example, affluent neighborhoods are scarcely resided by those in low strata in society. Consider even the education system; students attending schools in a rich part of a city are obviously at an advantage when compared to students attending a poor rural school in terms of their level of education and a correlation can be made between the level of education and religious affiliations and where one stands on a political spectrum (Kurtz 280). The conservative-moderate-to-liberal distinctions in American society today represent a vivid reflection of what happens in the core of the society. Religious denominations in the U.S. are conspicuously divided along with three levels; some prescribe to remain intact and not transform their beliefs or cultures, there are technocrat liberals who are willing to embrace new ideas while there are those who do not stand aloof on either extreme since they are partly permissive to both liberals and democrats.

One of the worst impacts of modernity in the development of religion is violence. As clearly noted, modernity has ushered in a new era where religious beliefs and practices have been secularized. For example, Islam has been associated with violent attacks on property, and people believed to be opposing that faith (Yang & Ebaugh 275). For example, Iraqi-Christians and Egyptian-Christians can be discriminated against simply for walking around with a cross around their neck. Also, many Arab-Christians are fearful of worshiping in churches openly lest they are attacked. While we acknowledge that Islam, just like other world religions, preach peace, many feel that their religion is being threatened by modernity, sometimes associated with the West or Christianity, and a small number of Muslims feel obliged to defend their faith and religious beliefs. This has led to the growth of extremist movements such as Al Qaeda that are out to cause terror in the name of religion. Worse still, the development of weapons of mass destruction by some countries has also made the situation worse. Hence, as Kurtz notes, religion can contribute positively or negatively to society depending on how modernity has been embraced.

Secondly, structural differentiation is yet another area through which religion has been impacted by modernity (Yang & Ebaugh 282). For example, there are emerging differences between various religious groupings that may profess similar faiths, yet their structures in terms of leadership, belief patterns, and practices are utterly different. One of the major contributing factors to structural differences is the wave of secular democracy carved from politics that has infiltrated into the places of worship. The overall faithful of one particular religion is no longer thinking or acting the same way. Social issues of homosexuality, abortion rights, and woman clergy have become an integral part of religious groups around the world and their ability to maintain their cohesiveness (Ebaugh & Chafetz 603). The well-known political issues have found their way among the faithful leading to numerous split-ups and the formation of new denominations. A leading example is within the Christian Churches which have split over the centuries due to disagreements. Internal leadership and wrangles and differentiation in interpreting the scripture led to the emergence of Protestantism. The remaining mother church was not spared either. As such, Christianity as a major world religion has gone through the peaks and troughs of transformations as new phases of modernism creates even further splits (Kurtz 273). As a direct impact of modernism on religion, the latter has faced serious revolts from its circles. Again, the Islamic extremist movement is an example of this. The principles of the extremist movement are rooted in the defense of Islam in totality against modernity or the West. The development of nuclear weapons and other Weapons of Mass destruction is indeed a wake-up call to the world leaders that the very weapons, technology, and knowledge may at one time, turn against the very humanity that brought it into existence.

In an interesting twist of events, the period between 2003 and 2005 was laced with a new set of justifications. Foreign terrorists were believed to be the key insurgents in the 9/11 attacks. The Jihadist movement attached to Islam was accused of having launched the 2003 terror attacks against U.S occupation. Although this movement was not directly linked with Saddam Hussein, the Bush administration emphasized that it originated from neighboring countries to Iraq such as the kingdom of Saudi Arabia and Syria. The fact they were both neighbors to Iraq was enough grounds to say that the jihadist movement might have as well spread to Iraq. For instance, the Sunni insurgency that was being led by Musab Al Zarqawi was believed by the U.S to be a major threat to peace and security. No wonder, he was later assassinated by the US.

The insurgency that was fast infiltrating in Iraqi capital could not be conclusively established. Even if that was possible, it could equally be close to impossible to ascertain whether these insurgents were responsible for acts of terrorism, especially on the international platform. Some critics of the Bush administration argued that the U.S acts of terror were home-grown and that targeting the Middle East block was an exercise in futility. Further, critics have reiterated that the U.S foreign policy on security matters and other jurisdictions is the major reason why violence has escalated over the years. The long-term impression and eventual reality behind the creation of the European Union was the privilege to set an agenda and influence global policies including trade. Consequently, the poor countries have been on the receiving end swallowing the bitter policies prescribed by the IMF and World Bank in the pretext of reducing poverty levels. These are economic impacts that cannot be overlooked even as modernity continues to bite its creator.

As Kurtz explains, cultural pluralism is one of the acts of social globalization that has accelerated some of the challenges posed by modernism. The succinct description of cultural pluralism is a scenario whereby unique cultural identities are embraced by minority groups within a society (Yang & Rose 284). Despite the minority nature of such societies, the rest of the cultures tend to accept this uniqueness. A typical example of cultural pluralism is found in Lebanon. Even though this country is relatively small in size with an area slightly less than 11,000 square kilometers, there are a total of eighteen religions co-existing peacefully.

Both extreme social diversity and social unity is applicable here. The fact that various religious religions laced with unique cultural beliefs can exist rather harmoniously or in conflict only aggravates the impact of modernity in the contemporary world (Yang & Rose 284). moreover, the presence of a variety of styles at places of worship is a clear representation of how modernity has found its place in the 21st century. Nonetheless, the worst part is experienced when this cultural pluralism leads to greater social diversity through societal conflicts in the quest for supremacy and recognition.

The nature of scientific criticism being explored by Kurtz is that which touches on the social aspect of human life. It is imperative to note that social globalization has circumnavigated around religion bearing in mind that the latter has immensely contributed towards shaping the type of modernity being experienced in the world today.

By definition, scientific criticism attached to social life would be described as a methodology that seeks to offers an in-depth analysis of the cultural environment or setting of a given textual material. In achieving this form of criticism, the ancient evidence is analyzed using rhetoric and clues that may indeed spark some real debate (Kurtz 276). On a similar tone, textual criticism also follows the same path. However, scientific criticism tends to be more detailed since the critic ignores or underrates the contribution of modern interpreters. According to these scientific critics, contemporary interpreters should first understand the context in which the texts were written before making comments against them. The authors world should first be comprehended. Such criticisms have worsened the impact of modernism on religion because there are myriad interpretations especially on religious circles that have contaminated original textual meanings. Although different viewpoints have been accommodated as advances being made towards modernism, the devastating impact on social diversity cannot be overemphasized. For instance, the evident split in Christianity and other major world religions have been spiced by social scientific, and textual criticism of original documents (Ebaugh, Helen & Chafetz 590). Following these events, the postmodernism era is expected to undergo even further division and even unity in religious beliefs and practices.

In terms of religion, cultural pluralism has weakened societal integration by creating several religious groupings that are merely seeking selfish interests (Ebaugh & Chafetz 589). It is important to note that many of these religious groups do not criticize modernity in regards to technological advancements. Many of these groups who criticize modernity do so through the internet. Even as religious pluralism continues to envisage itself as a growing reality with no good intention at all, textual criticism and democratic revolutions will persist in modern society so long as religion continues to showcase its globalized and transformed nature (Kurtz 4).

Conclusion

Finally, the debate on migrant religion purports that the modern U.S society may not be fully recognizing the emerging religions that are brought by immigrants. Needless to say, the Conservative-moderate-liberal nature of American society is perceived to be a controlling factor in lighting up the path for the immigrant religions. The very fabric has also been dictating American politics since time immemorial.

Works Cited

Ebaugh, Helen R. & Chafetz, Janet Saltzman. Agents for Cultural Reproduction and Structural Change: The Ironic Role of Women in Immigrant Religious Institutions. Social Forces, 78(1999): 585-613.

Kurtz, R. Lester. Gods in the global village: the worlds religions in sociological perspective, London: Sage Publications, 2007.

Smith, Christian & Faris, Robert. The Socio-economic inequality in the American religious system: An update and assessment. Journal for the scientific study of religion, 44(2005): 125-138.

Wuthnow, Robert & Offutt, Stephen. Transnational religious connections. Sociology of religion, 69(2008): 434-446.

Yang, Fenggang & Ebaugh Helen R. Transformations in New Immigrant Religions and Their Global Implications. American Sociological Review, 66(2001): 269-288.

Consideration of Creativity: Perfection, Diversity, Profusion, and Inventiveness

Although society attributes art to secularity, there is immense evidence that God and humanity are the primary sources of creativity. In Echoes of Eden, Jerram Barrs explores this notion and encourages evangelicals to embrace art instead of shunning it. Barrs bases his arguments on Daniel Loizeauxs four key ideas  perfection, diversity, profusion, and inventiveness. Reading Genesis 1:1-31 and analyzing the four aspects based on Gods creative process revealed the function of each element and confirmed that God is a master artist, and the universe and its contents are His masterpieces.

Perfection is one of the key aspects of Gods creative process. Barrs points out the necessity of perfection in art when he highlights the first of the three elements of Eden. He recognizes that God created Eden in its original glory, and it was perfect (Barrs, 2013, p. 26). Therefore, he acknowledges that Gods creation, including the Garden of Eden, is a work of art. The Bible also highlights the aspect of perfection in the creation story. The Bible states that God saw all that He had made, and it was very good (New International Version, 1973/2011). The author also quotes John Calvin, a French writer who explored how God created the world as a perfect masterpiece. He says that the perfection of blessedness is evident in Gods knowledge, and his perfections manifest in the universes structure (Barrs, 2013, p. 12). Thus, the scriptures confirm that God was pleased with his creation because it was perfect.

Diversity is another aspect of creation that Barrs highlights as part of Gods creative process. Barrs (2013) argues that human beings are co-creators because they are made in the image of the master creator, and as such, we all have different levels of interacting with the arts. Some extremely gifted individuals can create art, while others can only appreciate it. The different levels that humans interact with art define diversity, which is also nuanced in the Bible. On the sixth day, God commanded the land to produce different kinds of living creatures. This command prompted the diversity seen in Gods creation, and it is also evident in the different art forms that artists produce.

The story of creation also exudes profusion, an important aspect of art. Barrs notes that God loves abundance, as evidenced in His creation of numerous types of flowers, daily sunsets, numerous galaxies, and billions of stars (Barrs, 2013). In the story of creation, God made flora and fauna in their varying kinds. He also formed the birds, great sea animals, plants, trees, livestock, wild animals, and other creations according to their diverse types (New International Version, 1973/2011). Similarly, human beings as Gods co-creators have produced numerous types of art, following in Gods footsteps of appreciating profusion.

Inventiveness is also evident in Gods creative process. Barrs (2013) acknowledges that God delights in making new things every day and human beings as the co-creators exude this creativity. God created all the contents of the earth anew in seven days. He has also continued to invent and place on earth newer masterpieces that radiate his inventiveness. The book of Genesis highlights the seven days of creation, and each day, God created something new.

In conclusion, art is an important aspect of human life. Barrs explores art in Christianity based on the aspects of perfection, diversity, profusion, and inventiveness. God demonstrated perfection in that He saw everything He created as good and showcased diversity through the different kinds of creations. Profusion is evident in the numerous things that He placed in the universe, while inventiveness emerges from the new designs that He made. Barrs asserts that human beings are co-creators who also validate these aspects in their art.

References

Barrs, J. (2013). Echoes of Eden: Reflections on Christianity, literature, and the arts. Crossway.

New International Version Bible. (2011). Biblica. (Original work published 1973)

Premarital Sex and Religious Perception

Over the years, the notions of sex education, sexuality, and culture have been closely interrelated, with the latter aspect obtaining a major influence on the human perception of sex as a process. According to the researchers, the socio-cultural background of a community plays one of the most significant roles in terms of modern sex education, claiming less developed countries to pay minor attention to the issue (Vanwesenbeeck et al., 2019).

The problem is especially evident once the process of premarital sex is concerned within any social unit, emphasizing its influence on the lifestyle of young adults. The fact of having sexual intercourse before becoming a full-scale family has always been a social dilemma, regardless of geographical location and cultural affiliation. The major pressure factor in the context, however, belongs to religion, as various beliefs consider the following action as a spiritually inappropriate endeavor. Hence, in order to obtain a better understanding of the issue, the following paper will be primarily aimed at defining the patterns of connection between religion and premarital sex prevalence and perception.

To begin with, it is necessary to dwell upon the peculiarities of perception of premarital sex among various religions in order to define divergent and convergent features of the presented outlooks. The context of Christianity and Bible teachings has always been one of the most controversial in terms of the definition of love and sex as major constituents of a fruitful and fulfilling marriage. Generally, the Christian attitude towards premarital sex may be divided into two major branches.

On the one hand, some worshippers believe the act of sexual intercourse to be an exclusively procreative matter that should be performed only when children are intended as an outcome of the process. Hence, the notion of premarital sex is not considered as an option due to the fact that procreation without a family unit is not encouraged by the church. On the other hand, Christians perceive sex as a manifestation of love, with the primary intention of the act being the process of pleasure.

Although both these attitudes find their support in society, it is the latter definition of sex that is more applicable to the reality of the 21st century. Moreover, according to some Christian authors, a couple is free to have sexual intercourse as far as it is performed for the sake of sharing love with each other (Osei-Tutu et al., 2020). One of the major roots of such disparity is the fact that the Bible writing itself does not explicitly prohibit premarital sex. However, while focusing on the positive perspective of the issue, Christians encourage purity within a relationship, which implies restraining from having sex before marriage (Osei-Tutu et al., 2020). As a result, Christians, while not considering premarital sex as a severe sin, still try to refrain from the temptation of premarital intercourse, even when talking about a long-term relationship.

Unlike Christianity, Eastern religions like Buddhism are more focused on the notion of spiritual pleasure that may be obtained from the act of intercourse. In general perception, sex is considered to be a rather biological needs aimed at satisfying ones physiological desire rather than contributing to ones mental growth and fulfillment. Hence, as far as Buddhism is concerned, the notion of sexuality is defined rather radically in terms of the actions primary motive (Ilangakoon, 2016). When done for the sake of fulfilling ones biological needs, sexual intercourse is generally frowned upon, whereas the spiritual aspect of sex is considered as a process that helps people achieve the desired extent of enlightenment and Zen.

Moreover, the idea of having sex is only acceptable in cases when both partners are committed to each other regardless of their marital status. When choosing between the act of self-gratification and intercourse between the two people who love each other, the latter option would always be better in the context of Buddhism (Ilangakoon, 2016). To conclude, it may be outlined that Buddhism does not generally recognize such an issue as premarital sex, as it is not concerned about the legal justifications of the relationship as long as it is justified on the level of spirituality.

While the aforementioned religions are not explicitly rejecting ones right to have sex before marriage, commenting more on the conditions of such a unity, there are certain beliefs that refuse to accept the existence of such an endeavor. A prime example of such a religion is Islam, which is frequently associated with quite an extensive set of prohibitions, the violation of which leads to grave complications for an individual.

As far as the notion of premarital sex is concerned, Islam does not even suggest that people may have the idea to have sexual intercourse prior to the marriage or outside of it. According to the latest sociological researchers on the matter, many residents of the Islamic world consider premarital sex to be a sin more severe than physical abuse and violence or theft (Inglehart, 2017). Considering the aforementioned data, it would be safe to assume that the overall perception of sexuality within the religion remains rather limited when compared to the tendencies of the modern world.

Having considered the examples of the relationship between religion and premarital sex, it should be outlined that while the former plays one of the most crucial roles in the opinion-shaping process, it is the social context of the religious people that matters the most in terms of the notion perception. That is, when speaking of the young adults and adolescents of different religions, the religion itself sometimes is not as significant as the impact of ones community.

For example, when speaking of Christianity, most young adults, while influenced by the faith culture, do not consider premarital sex as a sin. Such a tendency might have arisen due to the fact that they are more influenced by the ideas of democracy that does not restrain them from following their desires as long they do not violate the freedom of another person. However, when speaking of the youth surrounded by Christian dogmas on a daily basis, the data shows that they still tend to perceive the following endeavor as a forbidden act of faith negligence (Yong & Simon, 2020).

Another sociological study is related to the observation of young people who do not identify themselves as religious. Surprisingly, the data accumulated in Canada demonstrated that young people who were raised in a religious family still had issues with the acceptance of premarital sex even when people could not identify themselves with any religion (Young, 2018). It means that the modern religious influence on culture does not make people refuse to have premarital sex yet makes them feel rather guilty about the choices they made.

Finally, one more sociological study was conducted among mostly Muslim Iranian students of different specializations in order to define whether ones degree influences the perception of major religious dogmas. The results have shown that the perception of premarital sex was rather different, with art students feeling no need for restraint and medical students expressing a high level of concern regarding the issue claiming the purity was of crucial significance in terms of family creation (Mokhtari et al., 2020). Having analyzed the following information, it may be concluded that the process of perception of premarital sex, while affected by religion, remains a highly individual matter for every individual who gains experience from a variety of other socio-cultural aspects. Moreover, the scope of sexuality perception in conservative states like Iran continues to be centered around the notion of physical purity before marriage instead of placing major emphasis on the aspect of spirituality.

Summarizing the information provided in the paper, it may be outlined that religion continues to have an explicit effect on peoples perception of premarital sex and its complications for the soul and body. In terms of the following paper, the peculiarities of premarital sex perception were regarded from the perspectives of Christianity, Buddhism, and Islam. The following religions were chosen due to their quantitative distribution in the world and various disparities in the overall outlook. As a result, it was estimated that Islam was one of the most rigid religions in terms of concept perception, with Christianity and Buddhism taking the second and the third position, respectively. The primary effect on peoples attitude was related to an individuals social environment and background. The future implications of the matter may concern the analysis of other social and cultural factors that could potentially modify the tendency of having premarital sex.

References

Ilangakoon, S. (2016). Sexual ethics: A need indeed, Buddhist ethics as a model. Cultural and Religious Studies, 4(2), 134-139.

Inglehart, R. (2017). Changing values in the Islamic world and the West. Values, Political Action, and Change in the Middle East and the Arab Spring, 3-24.

Mokhtari, S., Shariat, S. V., Ardebili, M. E., & Shalbafan, M. (2020). Iranian students attitudes toward premarital sex, marriage, and family in different college majors. Journal of American College Health, 1-9.

Osei-Tutu, A., Oti-Boadi, M., Akosua Affram, A., Dzokoto, V. A., Asante, P. Y., Agyei, F., & Kenin, A. (2020). Premarital counseling practices among Christian and Muslim lay counselors in Ghana. Journal of Pastoral Care & Counseling, 74(3), 203-211.

Vanwesenbeeck, I., Flink, I., van Reeuwijk, M., & Westeneng, J. (2019). Not by CSE alone& furthering reflections on international cooperation in sex education. Sex Education, 19(3), 297-312.

Yong, H. T. S., & Simon, A. (2020). Perceptions of premarital sex among students at a faith-based university. Human Behavior, Development, and Society, 21(1), 16-27.

Young, P. D. (2018). Influences of religion on the sexual attitudes and practices of Canadian youth: The case of premarital sex. In Youth, Religion, and Identity in a Globalizing Context (pp. 66-77). Brill.

Eid ul-Fitr as Significant Religious Occasions

Introduction

Islam is the second-largest religion globally, and Eid is one of the significant religious occasions which Muslims faithfully celebrate worldwide. The occasion signals the end of a period of fasting from dawn to sunset, spiritual meditation and prayer. Usually, the day begins with prayers, and a big meal is generally the largest attraction, although there are other different ways people celebrate. The Islamic calendar has two main types of Eid. The first one is Eid al-Fitr, which comes first in the year. It is a three-day festival, which is referred to as Lesser Eid. It is followed by Eid al-Adha, which is called the Greater Eid, and it is a four-day festival.

Eid is an Arabic word, which stands for a festival or celebration. Therefore, Eid ul Fitr means to celebrate the breaking of fast and persistent happiness. It is the most popular holiday which is observed by Muslims, and the single day on which the faithful are not expected to fast. On the other hand, Eid ul-Adha, whose meaning is Sacrifice Festival, is also an important event in the Islam faith. The celebration recalls the determination of Prophet Ibrahim to sacrifice the only son he had when the Almighty commanded him to do so. Eid ul Fitr has a unique salah (prayer) comprised of two rakahs (movements performed during Salat prayer) and usually provided in an open area or a vast space. It is sometimes done only in the congregation, and it has six extra Takbirs which means, God is greater. After the salah, there is a speech in Arabic, a few kalimahs (declaration of faith), which the imam says, and everyone is obliged to attend to, and after these prayers, Eid is celebrated.

Background

The significant aspect of Eid is fasting, which, according to Islam, helps Muslims get closer to Allah while reflecting on the past year (Chitwood). Moreover, Muslims use this opportunity to ask for forgiveness of sins committed in the passing year. They believe, as stated in the Holy Quran, they are ordered by Allah to maintain fasting until the last day of Ramadan, and to pay zakat and fitra before offering the Eid Prayer. Prophet Muhammad was the originator of Eid al-Fitr, and by celebrating it, people experience a time of fasting (Gadzo). After the migration of Muhammad from Mecca, Eid festivals were introduced in Medina by the Prophet when he arrived there. He found residents had two exclusive days which they used to entertaining themselves. He was not pleased to see how people were lost in the worldly pleasures. It was then when Muhammad told them that the Almighty Allah had set aside two days, which were unique to Him, and which He as the Almighty wanted them to be observed with dignity. These days were Eid al-Fitr and Eid al-Adha (Islam: Celebrations and Festivals | URI). These are the days which people now celebrate by showing gratitude to Alla Himself and also remember the poor by giving them offerings.

The Significance of Eid

Eid ul-Fitr is essential because it is a gift from God in the context of a celebration after yet another period of fasting. On the 29th of the month of Ramadan, Eid is reported by the appearance of the moon. If there is indeed sighting on a particular night, the following day is scheduled to be the holiday. Eid is honored by the Muslims all over the world.

Conclusion

Consequently, the whole purpose of fasting is to recognize all the blessings and think about the societys less fortunate. Eid is all about giving thanks to Allah and appreciating the love He has for mankind. It is essential to give offerings during this period, as the Almighty has directed His people to do. It is also a time to rejoice with family members and friends. Finally, it is a moment to ponder and acknowledge other people and appreciate their existence as well as their presence in peoples lives.

Works Cited

Chitwood, Ken. What is Eid and How do Muslims Celebrate It? 6 Questions Answered. The Conversation. 2019, Web.

Gadzo, Mersiha. How Muslims Are Celebrating Eid Al-Adha Amid Coronavirus. Aljazeer. 2020, Web.

Islam: Celebrations and Festivals | URI. Uri.Org. 2020, Web.

Divine Foreknowledge and Rejection of Sauls Kingship

In the article titled Divine Foreknowledge, Divine Constancy, and the Rejection of Sauls Kingship, Fretheim discusses the implications of God rejecting Sauls kingship and anointing David. First and foremost, the author aims to clarify the seeming contradiction regarding divine repentance in 1 Samuel 15. According to Fretheim, the passages about God never intending to repent relate to Davids kingship specifically but do not mean that He never repents with regard to anything. Fretheim then deduces that God was willing to shift from Sauls conditional rule to Davids unconditional kingship based on the results of his experiment with Saul. This interpretation necessarily presupposes that God could not foresee the results of Sauls leadership, thus raising questions about the limits of divine foreknowledge.

The main implication for this interpretation of 1 Samuel 15 is portraying Gods foreknowledge as limited. According to Fretheim, Gods willingness to place Davids rule on an entirely new footing compared to that of Saul stemmed from Him learning something from his experience with Israels first king. This perspective only makes sense if one assumes that God did not know in advance how Sauls kingship would turn out to be. As Fretheim sees it, God knows all the branching possibilities and the implications of each but does not foresee which of them would be realized in practice due to the free will of human beings.

The main strength of this argument is that it allows making sense of certain seeming contradictions in the biblical text. Firstly, it explains why 1 Samuel 15 alternates between passages about God repenting or not repenting by showing that the passage about never repenting relates to the decision on Davids kingship specifically. Secondly, Fretheims argument potentially explains why God becomes fiercely loyal to the idea of monarchy even though it was not His first choice. According to Fretheim, God works with the humanity He has at the moment, within existing societal structures and possibilities. Finally, yet another strength of the argument is that it substantiates the case for limited divine foreknowledge by grounding it in the free will that makes Sauls kingship less than desirable. Boyd reiterated the same approach by pointing out that Gods decision was not the only variable in the matter, and Sauls free will played its role. Overall, the strength of Fretheims article is that it is a well-rounded argument for open theism.

The weakness of the article is twofold, as one can challenge it in terms of terminology and interpretation at once. First of all, it is true that the verb form nifal, as used in the Hebrew Bible, is usually translated as to repent for ones own actions. However, it can also mean be moved to compassion toward others and their suffering. Thus, in Sauls case, God does not necessarily repent because he could not foresee the negative results of Sauls kingship  he may simply feel sorry for the king who strayed from the path. Fretheims argument presupposes that God could only see the possibilities but not the predetermined outcome of Sauls rule, which is why the realization of negative possibility brings Him sorrow. However, even if God expected Saul to fail from the beginning, and the latter confirmed divine expectations  that is, if God had perfect and exhaustive foreknowledge  He would still pity the stray king. Simply put, Gods sorrow does not necessarily mean the absence of perfect foreknowledge.

Overall, the article provides a mixed impression on the reader. It offers an effective analysis of Gods shifting attitude toward Sauls and Davids kingship, with which one can easily agree. On the other hand, the central argument about limited foreknowledge does not necessarily stem from the premise of Gods sorrow upon seeing Sauls kingship. In my opinion, the article may serve as a useful exercise for distinguishing between what is actually proven in the text  such as Gods willingness to change the divine arrangement of monarchy based on existing historical conditions  and what is extrapolated from these proofs  such as the idea that Gods disappointment in Saul necessarily signifies limited foreknowledge.

Bibliography

Borgman, Paul. David, Saul, and God: Rediscovering an Ancient Story. Oxford: Oxford UP, 2008.

Boyd, The Open-Theism View. In Divine Foreknowledge: Four Views, edited by James K. Beilby et al., 13-64. Downers Grove, IL.: InterVarsity Press, 2001.

Erickson, Millard J. What Does God Know and When Does He Know It? The Current Controversy over Divine Foreknowledge. Grand Rapids, MI: Zondervan, 2003.

Fretheim, Terence E. Divine Foreknowledge, Divine Constancy, and the Rejection of Sauls Kingship. The Catholic Biblical Quarterly 47 (1985): 595-602.

Sonnet, Jean-Pierre. Gods Repentance And False Starts In Biblical History (Genesis 69; Exodus 3234; 1 Samuel 15 And 2 Samuel 7). In Congress Volume Ljubljana 2007, edited by André Lemaire, 469-494. Leiden: Brill, 2009.

The Great Commission and Business as Missions

Introduction

The Great Commission refers to instructions that Jesus gave to his disciples after he rose. He asked them to preach the gospel to people across the world. These instructions are found in many passages in the book of Mathew. In fulfilling this work commissioned by Jesus, the disciples were to preach the gospel and convert people to Christianity, baptize believers, perform miracles, and make disciples of those who accept Jesus. This assignment will examine how Gods people (Christians) communicate the gospel with people from different cultures focusing on Business as Missions (BAM) and how the local churches and missions work together to accomplish the will of God.

How Business as Mission Help to Spread the Gospel to People of Other Cultures

Business as Mission, known as Kingdom Business, Mission Enterprise, or Transformational Business, is an accurate and profitable business that teaches Christian values that lead to changing people and communities in spirit, economics, and social life to the greater honor of God.1 These business activities are achieved in a number of ways: firstly, business people can go on business-related trips to an overseas country. The country may have a different culture from the entrepreneurs. Through this trip, a businessperson can take their time to explain experiences and business ideas to the target group. In doing so, this person will seize the opportunity to interact closely with these people. As they spend time together, the above individuals will teach about ethics, honesty, and other virtues presented in the bible.

Secondly, Kingdom Businesses can organize business-oriented seminars. As people contact one another during these seminars, natural bonding will occur. It leads to building personal and interpersonal relationships. Through these associations, training can be done, and people can share biblical teachings. Consequently, microfinance development enhances spiritual growth, which can be achieved through starting small businesses that employ believers and non-believers. The work environment will provide a platform for these people to share Christian values and do good in the name of God. Non-believers will start to embrace Christianity and form small companionships within the community. Moreover, people in business can provide consulting expertise to companies owned by non-believers.2 As a result, these individuals can develop more creative ways of advancing the cause of Christianity.

Moreover, company executives could tackle issues such as addressing social challenges, organizing preaching programs, and convincing more people to join the church is an effective way of promoting Christianity. In addition, small to medium enterprises (SMEs) contribute to spreading the word of God since they grow and employ people from the surrounding community.3 Some of the individuals to benefit may be people who have been for long facing economic challenges in their lives. Moreover, the above would positively affect society as most of the population is usually overlooked by the government and other authorities. Therefore, the immediate community would learn to embrace and help each other, promoting Christian values.

Thirdly, mission enterprises can fund overseas companies: the beneficiary firms could then sustain churches within the area or country where the corporation is established. The support may include social welfare such as sponsoring orphans for education, providing financial assistance to widows and widowers, and even undertaking some literacy activities within the community. Thus, the above would help foster the relationship between followers of the concerned religion and the organization. Hence, the church will be better equipped to spread Christianity to people who work in the above companies.

Local Churches and Mission Organizations Collaborating to Complete the Great Mission

Jesus wished that his disciples would be strengthened in their work even as they interacted with people who may be hostile to them (non-believers). For instance, in John 17, Christ prayed for those who would come to him in faith.4 My prayer is not that you take them out of the world but that you protect them from the evil one (John 17, NIV). There are various ways that local churches and mission establishments could come together to fulfill the Great Mission as Jesus wanted in John 17.5 The church plays a role of a foundation for both present and future missionaries. It gives opportunities to members and allows them to serve the immediate community and beyond.6 This enables followers to grow in the church and gain experience to aid them when they spread the gospel.

The local church offers financial support to missionaries as they preach the gospel of Christ. Funds are essential as they enable the evangelists to do their work without hindrances. In addition, it encourages church members to assist in spreading the word of God and, in doing so, start more churches. The disciples who will have accepted Jesus as their savior will be able to make other people believe and want to do the same.

Moreover, churches impart missionaries with knowledge on how to engage appropriately with different communities, learn foreign languages and, consequently, be able to interact with people of diverse cultures and beliefs: this eases their work as they continue preaching. The church has the role of safeguarding members welfare.7 The clergy should contact their followers to know how they are faring in their daily lives, the challenges they may be facing, and possibly give solutions where necessary.

Furthermore, the above leaders ought to train those who intend to be missionaries to read and understand the bible so that they can live according to the teachings, be obedient, and make worthy disciples. Local churches receive church ministers sent from other countries, and the local priests would assist and guide the guest evangelists on what is required of them. This includes teaching them the local culture, providing basic needs, orientation, and other activities. Churches pray for all their missionaries to do their work as required of them and be able to overcome any challenges along the way.

Conclusion

Businesses as Missions have had a way of introducing people to God. If done well, it glorifies God by creating dignified jobs. As earlier mentioned, the above organization promotes a lifestyle that works as a tool or channel for peacefully bringing social, economic, as well as a spiritual change to many regions of the world. The above formation performs the most challenging task of starting, establishing, and supporting churches in the most remote areas of the world where churches never existed. As much as they are profitable organizations, they are intentional in spreading the gospel to many nations around the globe. In addition, they are concerned about job creation, helping the poorest and less evangelized populations, and advancing the ultimate aim of Christianity to all the people regardless of their religion. The above efforts have continued to enable communities to do good for themselves and others.

It is clear that churches play a significant role in creating an enabling environment for missionaries working outside their countries. They prepare and mentor missionaries, look out for their welfare when they are overseas doing their jobs, pray for and encourage them in their work, provide financial assistance, train these men and women, and even receive other missionaries over in their churches. Churches create a comfortable environment for them by practicing Christian values. The church serves as an example to non-believers. They share meals, pray and worship together. In doing so, the Great Commission, as prayed for by Christ in John: 17, is fulfilled.

Bibliography

Joseph, Simon. In the Days of His Flesh, He Offered Up Prayers: Reimagining the Sacrifice(S) of Jesus in the Letter to the Hebrews. Journal of Biblical Literature 140, no. 1 (2021): 207.

Kim, Hansung. A Multiple Case Study on Small Scale Business as Mission in a Hindu Region. Theology of Mission 57 (2020): 68-99.

Marshall, Carrie. Business Cases That Get Results. Swindon: BCS Learning & Development Limited, 2019.

Sanou, Boubakar. The Prosperity Gospel and the Church in Africa: A Missiological Assessment in the Light 0f the Great Commission. Asia-Africa Journal of Mission and Ministry 23 (2021): 18-46.

Ting-Toomey, Stella, and Leeva C. Chung, ed. What Causes Us To Hold Biases Against Outgroups. In Understanding Intercultural Communication, 2nd ed. Oxford University Press, 2015.

Footnotes

  • 1 Carrie Marshall, Business Cases That Get Results Swindon: BCS Learning & Development Limited, 2019.
  • 2 Hansung, Kim. A Multiple Case Study on Small Scale Business as Mission in a Hindu Region. Theology of Mission 57 (2020)
  • 3 Stella Ting-Toomey and Leeva C. Chung, What Causes Us To Hold Biases Against Outgroups, in Understanding Intercultural Communication, 2nd ed. Oxford University Press, 2015.
  • 4 Boubakar, Sanou. The Prosperity Gospel and the Church in Africa: A Missiological Assessment in the Light 0f the Great Commission. Asia-Africa Journal of Mission and Ministry 23 (2021): 20
  • 5 Simon, Joseph, In the Days of His Flesh, He Offered up Prayers: Reimagining the Sacrifice (S) of Jesus In The Letter To The Hebrews, Journal Of Biblical Literature 140, no. 1 (2021): 207.
  • 6 Boubakar, Sanou. The Prosperity Gospel and the Church in Africa: A Missiological Assessment in the Light 0f the Great Commission. Asia-Africa Journal of Mission and Ministry 23 (2021): 22
  • 7 Stella Ting-Toomey and Leeva C. Chung, What Causes Us To Hold Biases Against Outgroups, in Understanding Intercultural Communication, 2nd ed. Oxford University Press, 2015

Salvation Concept in Religion

What do (or should) Christians mean by the word Salvation?

The Christian definition for salvation is deliverance from wrath of God brought about by the death and resurrection of Jesus Christ. Salvation is a process which Witherington describes as: one believe in ones heart that Jesus Christ is Lord, He died and rose up from the dead and then confess with ones lips (325).

Salvation comes through forgiveness of sin by Jesus Christ after a Christian has confessed to his/her sins. In accordance to Romans 6:23, it is believed by Christians that salvation brings about a right standing with God and thus an eternal life in Christ Jesus (Holy Bible 784).

A person who is saved is the one who has entrusted to Jesus his/her life after making a decision to believe in Jesus Christ (Holy Bible 769), and express the decision in prayer. Salvation is believed to have a power to deliver one from hell, control from the bad habits, self-centeredness, and addictions to bad habits and from the control of Satan and his helpers.

What gets saved, in the end?

The heart, soul and mind make the entire being get saved in the end. The heart, as per the Christian definition, is where the thinking and planning happens  the human brain. Matthew 15:19 described the heart as the place where evil thoughts of murder, adulteries, fornication, theft, false witnessing and blasphemy originate from (Holy Bible 680).

Jeremiah 4:14 instructed the Israelites to wash their hearts from wickedness so that they may be saved (Holy Bible 528). When salvation comes to somebodys heart, the person is able to overcome the evil thoughts and instead the person, through the guidance of the Holy Spirit, will choose to do the right things.

The soul is the spiritual person in a human being. It is the eternal part of a being. It is the part that needs to be protected from the eternal fire in hell. The soul exists after the physical death. The soul gets saved to protect it from the eternal fire that is described to be so fierce and that will burn forever. Job 12:10 described God as the one who has the soul of every being and the breath in his hands (Holy Bible 359).

Mind, as per the understanding of Romans 8:27, is the thinking faculty of the soul. It sets information to the soul. The mind, therefore, gets saved to set the right massages to the soul. It plays an important part in facilitating the eternal destiny of the soul (Holy Bible 785). As per Rom. 8:27, the three are different but are in one being. They all get saved since one cannot do without the other supporting it (Holy Bible 785).

Gods intent for his creation

According to Conrad, Gods intent for the creation was to glorify God, to reflect His glory and man was to praise His glory (Conrad 1). It was Gods plan to restore the Garden of Eden fellowship through Jesus Christ as atonement for sin of His creation where He would visit and talk to them and they would not run away from Him.

Works Cited

Conrad, Decapolis. What was Gods Mission and Purpose for Creation? Decapolis, 2011. Web.

Holy Bible. The Holy Bible. New York: International Bible Society, 1983. Print.

Witherington, Ben. The indelible image: the theological and ethical thought world of the New Testament. New York: Intervarsity Press, 2010. Print.