Category: Religion 1596

Protestantism as an ideology and historical force emerged as a result of a critique of the spiritual monopoly of Catholicism. Martin Luther was a theologian and monk who lectured in theology, but when he looked at the situation in Rome from a different angle, his worldview changed, and in 1517 he protested openly. Luthers main ideas were the overthrow of indulgence and the secular power of the church (Ryrie 234). In his writings, he called for reducing the sacraments to the two expressly mentioned in the Gospels: baptism and communion. Luthers work bore fruit in the form of many reforms: abolition of the group, removal of icons, preaching acted as the main occupation.

It is worth noting that Jean Calvin and his associates (e.g., Zwingli) acted more radically. A strictly disciplined theocracy included punishments for moral offenses, prohibitions against non-attendance at church, and imposed curfews. In 1559 Calvin published his major work, The Exhortation of the Christian Faith, whose principles became the classic code of Protestantism. Calvins diligent work in France led to Calvinism becoming a major Protestant denomination.

The Counter-Reformation included an ecclesiastical reform whose purpose was to renew the Catholic Church following the spirit of the times. The Vatican responded with all the adulteries for which the Reformed cities imposed penalties in response to the Protestants. At the Council of Trent, the postulates of strengthening the authority of Catholicism were formulated, followed by several battles with the Protestants (Ryrie 306). In the first period of its sessions, the Council of Trent affirmed the scholastic doctrine of the Middle Ages on justification. Thus there was a final separation between Catholicism and Protestantism.

The Reformation in England and Scotland followed a peaceful path: the goal of ideology was political change. Despite the rise of the Calvinists, their oppression lasted long enough. Soon the Congregationalists emerged from them, becoming the radical branch, and after that, Catholicism never returned to England. The religious confrontation in France was long and bitter. Protestantism was exterminated during several bloody battles (including the Night of Bartholomew) and several decades, and its followers left for England and the Netherlands. In Germany, the revolutionary movement was led by Lutherans, who received support from many lands. As a result, Charles V agreed to a truce, and the Peace of Augsburg was established in 1555.

Work Cited

Ryrie, Alec. Protestants: The Faith That Made the Modern World. Penguin Books, 2018.

Introduction

Ingrid Mattsons Story of the Quran analyzes the holiest source of Muslims faith and knowledge across the globe. The key points the author is trying to highlight in the story include the origin of the Muslim cultural, personal, and historical details. It also illustrates how the Quranic revelation is transmitted through the prophets who attempt to explain the different facets of Islamic readership (Mattson 5). The Quranic revelation, although sent through the prophet, is not a response to his concerns alone. This paper will give an illustration of significant issues in the first chapter of the story by analyzing the major events in that particular narrative.

Main body

Ingrid Mattson starts this particular thesis by making various assumptions. By describing some of the traditional practices carried out by the conventional society before God began to use prophets to send messages to people, she assumes that many non-Muslims found reading the book difficult. Hence, she tried to draft a historical story to motivate people to study the faith. Another assumption was that; women were the group of individuals who went through difficult moments in the ancient world. They had little chance of being given positions in any administrative posts, such as in politics and war. Additionally, praying and complaining to God was hardly challenging, but the results were not always positive. Thus, God used prophets to pass His messages to humankind to revoke harmful social practices.

Some valuable concepts the author is trying to demonstrate to readers include illustrating how the Quran attempts to provide an overview of how God speaks to the people. God tries to relinquish useful information to His people through the appointment of prophets. Chapter one of the story describes how Muhammad, being Gods prophet, persevered in many challenging situations for him to be sanctified. For example, Muhammad was an orphan who experienced numerous challenges in the desert. By growing up in different environments, Muhammad had numerous difficult encounters in dealing with varying situations in life. Moreover, before dedicating his life to serving God, he was never distinguished from Meccas political and or economic power. His honesty and integrity made him be referred to as the trustworthy (Mattson 7). He was, however, known among the Quraysh as a man of uprightness and honor.

One of the strengths of the reading is that it gives a clear and summarized way of understanding the Quran. It explains how God revealed himself through virtuous dreams during sleep. While I was Asleep, Gabriel came to me with a coverlet of brocade upon which was some writing, Muhammad said (Mattson 11). The author explains how Muslims express their love for God by reading and kissing the Quran and wrapping it with a piece of fine fabric, and this is a show of humility and acknowledgment. However, the question remains whether the reading consequently explains different sources of the Islamic beliefs and practices or whether they have the same revelation as the story. The answer is clear, Arab Islamic gives some other illustrations that people are meant and desire to live through the will of God. For instance, the Quran forbade society from forcing enslaved women into prostitution and other inhuman tortures.

Conclusion

In conclusion, Ingrid authored her story to be instrumental in the study of the Quran, making it enjoyable and exciting to read. The book relates to other previous readings in that it gives a beautiful overview of human life that is also highlighted in the Holy book. It summarizes the Holy Quran, giving it a scholarly approach that can allow readers from all beliefs to learn more about Islam. It also prevents people who do not have the Islamic faith knowledge from misinterpreting and compromising the Quran.

Work Cited

Mattson, Ingrid. God Speaks to Humanity. The Story of the Quran: Its History and Place in Muslim Life, 2^ndedition. John Wiley & Sons, Ltd., 2013.

Every phenomenon emerges and exists in a specific context, which may alter its perception and understanding. The mission is not an exception, as its development has been under a strong influence of the overarching historical and social processes. Tentmaking has been an integral component of the mission since the dawn of Christianity, and it remains relevant today. The 21^st century has entailed a competitive atmosphere filled with pressure, which may deter some people from pursuing a more active approach to the mission. Tentmaking provides an effective solution to this issue, allowing people to make a living while working on the noble goal of the ministry of the Gospel. At the same time, a developed business can serve as a key to closed nations and communities, allowing missionaries to promote the Gospel there.

Overall, the concept of Tentmaking dates back to the early stages of the development of Christianity. According to the Biblical Ministries Worldwide, it was Saint Paul who created this notion, giving the idea to the following generations of Christians (Biblical Ministries Worldwide, n.d.). He was a prominent traveling tentmaker, and his mastery opened many doors for his mission. Apostle Paul outlined three major reasons, why he pursued Tentmaking (Biblical Ministries Worldwide, n.d.). First, it allowed him to send the message of the Gospel globally without charge. Second, Tentmaking relieved the financial burden placed upon churches. Finally, Saint Paul and other tentmakers would serve as examples for other Christians. Many missionaries have followed his guidelines across centuries, relying on Tentmaking as the primary enabler of their activities.

One of the leading advantages of Tentmaking consists of a more profound connection with the members of the chosen community. Such missions demonstrate to the local audience the practical usefulness of the Church, confirming its commitment to help and promote the development of the area. At the same time, Lai (2005) refers to his shift toward the Tentmaking model as a rather stressful experience. However, he realized that he would be able to send a more powerful message if he were within the target community (Lai, 2005). In other words, effective promotion of the Gospel requires profound immersion in the social context.

This way, it becomes possible to design the correct outreach methodology while gaining access to enclosed communities. According to Bailey (2007), a large portion of the missions potential audience resides in the country, in which the domination of other religions may be secured by legislation and even persecutions. Tentmaking allows missions to approach such communities and engage in a dialogue, although many people question the honesty of such a model (Bailey, 2007). Nevertheless, globalization enables a more active cultural, social, and religious exchange. For example, Dimangondayao (2004) refers to the example of Filipino migrants, who often choose to reside in other countries. Simultaneously, Christian members of their communities continue to maintain and spread the values of the Gospel in new contexts.

The promotion of the Gospel can be a challenging experience, as its effective execution often requires full immersion. Tentmaking is an approach first introduced by Apostle Paul, who used this craft to make a living and gain access to new communities during his mission. In the modern sense, Tentmaking refers to the missionaries who choose to work in the field, offering their skills to communities along with the Word of the Lord. Some of them establish businesses in the areas where the mission faces major impediments. The honesty of such methods is often questioned, although it corresponds to the greater mission of spreading the Gospel. Nevertheless, it still requires a certain degree of integrity and familiarity with the ethics of the mission.

References

Bailey, S. (2007). Is business as a mission honest? MissioNexus. Web.

Biblical Ministries Worldwide. (n.d.). Web.

Dimangondayao, L. T. (2004). All to all people: Samples of diaspora Filipinos making a kingdom impact. In L. L. Pantoja, S. J. B. Tira, & E. Wan (Eds.), Scattered: The Filipino global presence (pp. 291-311). LifeChange Publishing

Lai, P. (2005). Tentmaking: The life and work of business as missions. Authentic

Introduction

During the course of the recent decade, it used to be particularly fashionable among political scientists to discuss the present confrontation between the supposedly Christian West and Muslim Middle East/South in terms of clash of civilizations.

Nevertheless, as time goes by, more and more people in Western countries come to the realization of a simple fact that the framework civilization vs. tribally-religious barbarianism is much more applicable, within the context of discussing this topic. The reason for this is simple  the continuous post-industrialization and secularization of Western societies results in these societies members growing to be able to rightly identify ones strong sense of religiosity as the ultimate proof of such individuals endowment with a primitive, rurally-based mentality.

In its turn, this explains why the strength of peoples beliefs in God is being counter-exponential to the quality of their living standards  in poor agricultural countries, citizens well-being depends almost exclusively on good weather, and the less there is good weather (the poorer are the people), the harder they try to appease God/Gods by following a variety of divine but utterly meaningless commandments.

The reading of Khaled Hosseinis novel A Thousand Splendid Suns, substantiates the validity of our introductory statement perfectly well because, in this novel, the author had succeeded in exposing the very concept of religion (in this particular case, Islam) as deriving out of peoples existential/anthropological primitivism. Thus, there can be very little doubt as to essentially anti-Islamic sounding of A Thousand Splendid Suns. In our paper, we will aim to explore this thesis even further.

Main part

The reason why todays Islam is being commonly referred to as alive religion (as opposed to the dead religion of Christianity), is that Arabic oecumena has never been a part of Roman Empire. As it has been rightly noted in Mansoor Moaddels article The Study of Islamic Culture and Politics: An Overview and Assessment: While Christianity was forced to recognize the authority of Roman law, in Islam, in contrast, there is no such recognition, hence, no legislative function.

And without legislative function, there is no need for legislative institutions nor for any principle of representation (364). Islam is essentially the religion of rural-dwellers, who were never forced to suppress their animalistic urges in accordance with secular law. For anybody to gain insight into the essence of socio-political realities in Islamic societies, one would simply have to observe the pack of primates for a while  in the society of apes, physically strong alpha males do not simply go about ensuring their undisputed dominance over females and fighting off the potential rivals, as their full-time occupation, but they also go about strengthening such their dominance by subjecting females to a variety of physical and sexual abuses.

Thus, the fact that the character of Rasheed from Hosseinis novel is being represented to readers as simultaneously both: highly religious and savagely behaving individual, makes perfectly good sense  such Rasheeds psychological traits cannot be discussed outside of his anthropological atavism: In the mirror, Mariam had her first glimpse of Rasheed: the big, square, ruddy face; the hooked nose; the flushed cheeks&the watery, bloodshot eyes; the crowded teeth, the front two pushed together like a gabled roof; the impossibly low hairline, barely two finger widths above the bushy eyebrows& (Hosseini 32).

Apparently, while working on his novel, Hosseini remained well aware of the methodology of Positive Criminology, as his physical description of Rasheed points out to this character as being nothing but born criminal, as defined by Cesare Lombroso in his book Criminal Man: Many of the characteristics of primitive man are also commonly found in the born criminal, including low, sloping foreheads, overdeveloped sinuses, overdevelopment of jaws and cheekbones, prognathism, oblique and large eye sockets, dark skin (222).

In the same book, Lombroso had observed that born-criminals are being usually instilled with a strong sense of religiosity/morals, which nevertheless does not prevent them from committing gruesome crimes  whatever the improbable it might sound. Sure enough, in A Thousand Splendid Suns, 45 years old Rasheed never ceases to give his 15 years old wife Mariam lessons in morality.

There is a memorable scene in the novel when Rasheed expresses his contempt towards men who bring their wives to his shoe-repair shop without wearing burqas: I have customers, Mariam, men, who bring their wives to my shop. The women come uncovered; they talk to me directly, look me in the eye without shame. They wear makeup and skirts that show their knees (41). Yet, the same ape-like guardian of Islamic morality did not think that there was anything wrong with him keeping the stockpiles of porn-magazines in his room: Beneath the gun were several magazines with curling corners. Mariam opened one& On every page were women, beautiful women, who wore no shirts, no trousers, no socks or underpants.

They wore nothing at all (47). In a similar manner, newly arrived Islamic immigrants to Western countries strive to convince naïve natives that they are being emotionally sensitive to such an extent that they cannot stand the sight of caricatures on Prophet Muhammad in Western newspapers. However, when it comes to setting cars on fire, looting stores, or gang-raping White women, these immigrants emotional sensitivity disappears, all of a sudden.

Thus, it is not only that Hosseinis novel features strongly defined anti-Islamic sentiment, but it also provides readers with the insight on out of where Islamic fundamentalists behavioral inadequateness derives. From novels context, it appears that Islamic fanatics inability to indulge in socially productive behavior is being predetermined by:

1. particulars of their biological constitution (anthropological atavism),
2. specifics of how their mentality addresses lifes challenges (rurally based perceptional primitivism).

When the number of Muslim immigrants in a particular Western city reaches a critical mass, it becomes only a matter of time before these cities will be turned into Third World slums. The reason for this simple  Muslim immigrants rural mentality is being cognitively inflexible, which is why, upon setting their foot into Western urban megalopolises, Muslim believers become preoccupied with reducing these megalopolises into nothing but huge villages, where residents celebrate diversity by dumping garbage on their houses front lawns as something utterly natural. Therefore, it is not by an accident that in Hosseinis novel, the character of Rasheed never skips an opportunity to mock the very concepts of education and progress as thing in itself.

When Rasheeds second wife Laila had suggested that, there is nothing wrong with Kabuls women striving to attain social prominence by becoming educated (after all, Kabul is a city), Rasheeds response to this suggestion was rather rurally moralistic: Spoken like the arrogant daughter of a poetry-reading university man that you are. How urbane, how Tajik, of you& Have you ever lived outside of your precious little shell in Kabul? Ever cared to visit the real Afghanistan, the south, the east, along the tribal border with Pakistan? (219).

Why bother with attaining education and working, if Quran clearly states that merciful Allah is totally in control of peoples fates?: And Allah createth you, then causeth you to die, and among you is he who is brought back to the most abject stage of life (Sura 16:70). It is only Western infidels who need to work  faithful Islamic believers should be solely preoccupied with praying Allah  sooner or later, the miracle will surely come.

In time free from praying, they should entertain themselves by humiliating and abusing helpless women: If you fear highhandedness from your wives, remind them [of the teaching of God], then ignore them when you go to bed, then hit them& (Sura 4:34), Your women are your fields, so go into your fields whichever way you like& (Sura 2:223). Or, even better  in order for a particular Muslim believer to experience a supreme amusement, while ensuring his place in Paradise, where there is plenty of wine and naked women, he should strap explosives across its chest and go about killing as many infidels as possible: O ye who believe! Fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him (Sura 9:123).

Unlike Whites, who have been continuously trying to re-interpret Bible, so that holy book would make at least some sense in their eyes, most rurally minded Muslims, like the character of Rasheed, continue to think of Quran as literally the word of Allah. This is exactly the reason why A Thousand Splendid Suns is being filled with the accounts of murder, suicide, rape, genocide, sexual abuse, molestation, etc.  all of those things that please merciful Allah the most.

Conclusion

The conclusion of this paper can be formulated as follows: despite the fact that A Thousand Splendid Suns does not contain any explicit bashing of Islam, Hosseinis novel nevertheless promotes strong anti-Islamic message, as it reveals the very essence of Islam as being nothing but a religious reflection of Afghani rural-dwellers tribal mindedness. Therefore, it might only be the matter of time, before author will end up on Islamic fundamentalists most wanted list, as it happened to Salman Rushdie.

Works cited

Hosseini, Khaled. A Thousand Splendid Suns. New York: Riverhead, 2007. Print.

Lombroso, Cesare. Criminal Man. Durham: Duke University Press, (1911) 2006. Print.

Moaddel, Mansoor The Study of Islamic Culture and Politics: An Overview and Assessment, Annual Review of Sociology 28.3 (2002): 59-386. Print.

The Holy Quran. London: Society for Islamic Unity, 1999. Print.

Psalm 148 is mainly based on the one aim: encourage people to admire the one above them for all ones doings and gifts. Basically, the command to praise the Lord is repeated twelve times throughout the whole piece, which, as a matter of fact, includes only thirty-three lines, meaning it is relatively short. Therefore, the statement stems from the name of the biblical text itself: everything and everyone from the heavens and the earth must praise the Lord.

In contrast, the theme of Praise the Lord poses the following dilemma: it is not mandatory to praise the Lord for his so-called accomplishments. Furthermore, people must have an opportunity to choose whom they should admire; it does not have to be the Lord and only him. Another critical point is that beings suffer from the Lords gifts and accomplishments, and they should not praise him.

Consequently, it seems fitting that people should have a right to choose their religion and beliefs. Human beings have to consider their opinions and value the ideas of others when it comes to their attitude to the Lord. It is unfair to force society to praise one as they might be miserable because of his creations and gifts. In addition, an individual should decide for oneself what religion to follow, and it sure appears to be crucial for everyone to believe in something or someone. For instance, one might follow the idea of someone greater and superior; the other can believe in nothing, the Lords non-existence  it is still a persons position. Overall, it seems that biblical texts, when thoroughly analyzed, can bring people helpful insights and assist them in understanding their selves.

Religion can significantly impact an individuals daily life by influencing their values, beliefs, and practices. Many people find that their religious faith provides them with a sense of purpose, direction, and meaning in life. However, the impact of religion on daily life can vary widely depending on an individuals religion, and the extent to which they choose to incorporate their religious beliefs into their daily routines. The following discussion is based on three articles describing three different religions and their impact on peoples everyday lives.

The first article discusses Hinduisms role in shaping daily life, mainly in India. Verma (2021) describes Hinduism as one of the worlds oldest influential faiths that originated about 3,000 years ago from the ancient Vedic civilizations in India. The article states that religion impacts daily life and peoples social connections via various Hindu-inspired events, creative works, and temples. The second article discusses Islams role in the daily lives of Muslims by explaining how religion shapes and guides their behavior. Huda (2018) discusses the Five Pillars of Islam and how they are practiced daily. The Five Pillars provide a framework for how Muslims should practice their faith every day, as they are derived from the Quran. The Five Pillars of Islam include Shahaadah (profession of faith), Salaat (daily prayer), Zakat (giving in charity to the poor), Sawm (fasting), and Hajj (pilgrimage). Even as the Five Pillars have not been expressly outlined, they are dispersed throughout the Quran and emphasized in importance through repetition.

The third article discusses the role that Jewish law plays in shaping the daily lives of Jews. Bell (n.d.) explains how Jewish rituals and religious observances are grounded in Halakhah, meaning the path one walks. She states that the Jewish law governs religion and daily life by describing how to dress, what to eat, and how to help the poor. It is believed that observance of Halakhah shows gratitude to God, provides a sense of Jewish identity and brings the sacred into everyday life.

In conclusion, religion affects the daily aspects of life, including family structure, social customs, and personal beliefs. It plays a significant role in shaping peoples everyday lives by influencing their social interactions, cultural practices, and personal opinions, and it is an integral part of their identity. The daily routine of religion helps to shape the worldview of people under different religions and guide their behavior.

References

Bell. (2021). Jewish daily life and rituals. Jewish Lives. Web.

Huda (2018). What are the Five Pillars of Islam? Learn Religions. Web.

Verma, S. (2021). Hinduism in India: Worlds oldest significant faiths. Times of India Blog. Web.

There has been an enormous discussion on whether Mormonism is a religious denomination, a sect, or a non-religious movement. This question lingers in every individuals mind upon mention of Mormonism. This question is pertinent in American society today, following the recent political happenings that involve members of Mormonism. Recently, Mitt Romney, a subscriber of Mormonism, was selected as the Republican presidential candidate to race against Barrack Obama. Several people argue that Mormonism is a Christian denomination (Vanel, 2017). At the same time, the majority, with whom I agree, believe that Mormonism is not a denomination in Christianity since most of their beliefs and practices do not go hand in hand with Christian beliefs.

Mormons believe that they are Christians due to their belief in Jesus Christ. However, Mormons are significantly different from Christians in that they allow other books in the Bible. Apart from the 66 books in the King James Bible version, the version used by Mormons integrates the Pearl of Great Price, the Doctrine of Covenant, and the Book of Mormons. The Book of Mormons is contentious in that it gives an account of the history of ancient American groups (Brooks, 2020). It discusses a family that moved to Jerusalem before it was destroyed and the New World emerged. The doctrine of Covenants gives an account of revelations that were made to Priesthood, while the Pearl of Great Price has significant material to the origin of Mormonism. This deviation makes Mormonism perceived as a sect rather than a Christian denomination.

Additionally, Mormons view other Christians differently, distancing themselves from other Christians. Until the 20^th century, Mormons used to refer to other Christians as gentiles, which is an insult to them (Brooks, 2020). Due to the increased animosity between Mormons and other Christians, Mormons now refer to Christians as friends of another faith or non-Mormons. Another non-Christian factor of the Mormons is their non-belief in the Trinity, a fundamental Christian belief. They believe that Jesus is simply the firstborn of God and is not coeternal and coequal of God and the Holy Spirit. Owing to these significant variations from the doctrines and beliefs of Christianity, we can infer that Mormons are not Christians and that they are simply a sect.

References

Brooks, J. (2020). Mormonism and white supremacy: American religion and the problem of racial innocence. Oxford University Press, USA.

Vanel, C. (2017). Community of Christ: An American Progressive Christianity, with Mormonism as an Option. Dialogue: A Journal of Mormon Thought, 50(3), 89-114.

Introduction

It is common knowledge that angelic beings play a significant role in mythology and religion across the world. They are particularly renowned in the Abrahamic religions (Judaism, Christianity, and Islam) as the creatures who serve God and execute His will. However, researchers note that there is a tradition of dividing angels into the ranks or choirs with distinct depictions and purposes (Miller 9). Cherubim belong to one of these ranks, and they are one of the most frequently addressed angels in the sacred texts. Due to the complexity of their images, one must divide cherubim into the categories of their functions  either the incarnations of Gods guard or incarnations of Gods presence. This way, it will be possible to understand the spiritual and cultural importance of cherubim angels for religious societies.

Gods Guards

Due to their nature as heavenly beings, angels always act on behalf of God, and cherubim are almost no exception to the rule. Their courses of action are quite specific throughout all the religious sources. Not only do they help God in achieving His wishes but they mainly serve as guardians. This function has influenced significant characters of the Abrahamic mythology throughout all its history.

First, one should mention that several significant angel figures belong to the category of cherubim, including Gabriel (or Jibril in Islam), and, possibly, the Satan himself (who is described either as a former cherub or seraph). These mythological personalities are so well-known that there is no need to explain their impact  Gabriel acts as Gods messenger, even in Islam (as the messenger of Allah), as an angel who appears before prophets. In turn, Satan became the opposite of Gods guard after staging a revolt. Also, one of the cherubim guards the entrance to the Garden of Eden and drives away Adam and Eve from.the Paradise after the original sin (The Bible: Authorized King James Version, Gen. 3.24). When cherubim emerge, they cause something akin to a natural disaster by emitting coals of fire from the wheels and a powerful sound from their wings (Ezek. 10.1-21). Thus, this is a further representation of their guardian self, as well as the fact that they usually carry flaming swords (Gen. 3.24).

Gods Symbol

It is essential to emphasize the appearance of cherubim to comprehend their function as symbols. The most detailed description of cherubims appearance can be found in the Book of Ezekiel, where the prophet witnesses angels directly within his vision. According to Hartenstein, seraphim and cherubim both belong to the so-called Michtwesen, hybrid creatures (qtd. in Heiser 21). In other words, they are both animalistic and anthropomorphic, combining different traits from beasts and humans in their outer shape.

According to Ezekiels description, cherubim possess four faces  of a human, a lion, an ox, and an eagle (Ezek. 10.1-21). They have two sets of wings, one of which is used as clothing, and four sets of human hands. Their legs are also humanoid, but their feet end with hooves akin to a calf. Also, their entire body is covered with many eyes, including back, hands, wings, and other objects. Among these objects, one can find wheels used to carry God. The depiction in iconography and monuments, though initially faithful to the source, has changed throughout the ages. Artists tend to omit animal features, and researchers state that cherubim can be shown in the image of men only with several sets of wings remaining (Webster 20).

As in these depictions, cherubim possess a certain degree of symbolic meaning. Their statues and pictures are placed within the Temple of Solomon. Moreover, God orders to create two golden figures of cherubim so they would decorate the Arc of the Covenant. One should consider that the sense of cherubim name itself is a way to express their role in the spiritual field. The exact translation remains debatable, but most researchers agree that the term originates from the Hebrew word kerub. It can be interpreted differently  according to Webster, the term means fullness of knowledge (21), while Heiser theorizes on the possible Akkadian origin from the word pray (22). In any event, both explanations offer a chance to comprehend the value of cherubim. They are deemed as the personification of knowledge and truth since they know God and appear as His retinue.

There is one more view of cherubim symbolism that should be considered. Cherubim tend to show themselves in the presence of God who is riding on them, as they are shown to Ezekiel. Thus, they ought to become an extension of God and His blessing, a symbol of His presence even when He is not there. According to Volli, the cherubim term refers not just to angels themselves but to their depictions too (38). In other words, such representation allows signifying the presence of Gods rule on Earth and obedience of the believers to Him.

Conclusion

Cherubim are deemed one of the angelic ranks and have an essential role for the Abrahamic religions. One of their functions includes serving as Gods guardians, which is why Archangel Gabriel and the former angel Satan are placed within their ranks. The second function is more symbolic since cherubim represent Gods presence and will. Cherubim directly reflect their role as an extension of God himself, even if through depictions.

Works Cited

Heiser, Michael S. Angels: What the Bible Really Says About Gods Heavenly Host. Lexham Press, 2018.

Miller, Stephen. The Book of Angels: Seen and Unseen. Cambridge Scholars Publishing, 2019.

The Bible: Authorized King James Version. OUP Oxford, 2008.

Volli, Ugo. Cherubim: (Re)presenting Transcendence. Signs and Society, vol. 2, no. 1, 2014, 23-48.

Webster, Richard. Angels for Beginners: Understand & Connect with Divine Guides & Guardians. Llewellyn Worldwide, 2017.

Introduction

The book Living by the Book: The Art and Science of Reading the Bible is a recognized work not only in the global theological community but also among ordinary readers. The research that Professor Hendricks conducts with his son makes it possible to better understand the truths spelled out in the Holy Bible and evaluate the Scripture from a new angle. Despite the fact that more than seven years have passed since the professors death, his work remains relevant and valuable largely due to the high qualifications of the author. In collaboration with his son, he was able to compile the accumulated knowledge in one book and convey to readers his unique concepts and hypotheses that interpret the Bible in a simpler and more objective sense. Therefore, Living by the Book is commendable as a work written by competent specialists.

The interpretation of the Bible as one of the most well-known literary works of a religious nature is the key subject of this book. In addition to complex theoretical considerations and hypotheses, Hendricks and Hendricks also offer simple recommendations to readers, which are comprehensive advice on how and why the Bible should be read (79). Regarding interpretation as the basis of the study, the authors pay attention to the methods of analysis, which not only experienced theologians can conduct but also ordinary readers, and this feature makes the book easy to read (Hendricks and Hendricks 229). Applying ones knowledge and skills is another section of Living by the Book. Hendricks and Hendricks pay attention to a number of essential nuances that need to be taken into account when analyzing the Bible from the perspective of its subtexts and other meanings  questions to ask, truths to consider, suggestions to follow, and some other aspects to which they devote a separate section (289). All these subtopics form the general idea of interpretation as a phenomenon that is accessible to anyone who turns to Gods Word.

Simple and clear recommendations to readers are accompanied by comments and dialogues that make the book livelier and more interesting. For instance, Hendricks and Hendricks provide excerpts from conversations with different people about the Bible and find out their opinions on how they perceive the Scripture and whether they need to get a detailed interpretation of this book (370). This approach proves that the book focuses on the target audience and does not complicate the biblical doctrines but, conversely, makes them as clear as possible. The example of a conversation with a businessman whom Professor Hendricks advised to study Gods Word in his spare time is proof of the comprehensibility of his and his sons work (370). Therefore, Living by the Book is a book with rich and, at the same time, accessible content, and its analysis helps understand how exactly the Scripture should be read to reveal the full meaning of all the biblical messages.

Premise for Writing

One of the main premises for writing the book in question is the need to explain why not enough readers analyze the Bible comprehensively and in accordance with all available contexts. Hendricks and Hendricks argue that believers study the Scripture willingly and learn Gods Word, but to analyze all the doctrines and dogmas of the text, a deeper analysis is required and, therefore, an appropriate stimulus (13). In this case, Living by the Book may be called such an incentive, and the value of the authors work is significant for several reasons. Hendricks and Hendricks mention the national American study that demonstrates that more than half of those surveyed cannot name at least one of the gospels, although, according to the people who participated in this survey, they read the Bible regularly (15). Such an outcome is a strong argument in favor of influencing the target audience and helping people to understand the essence and individual aspects of Gods Word better and faster.

The prerequisites for writing Living by the Book are reflected clearly, and it does not take much time to find the reasons that prompted the authors to research. In particular, at the beginning of the book, Hendricks and Hendricks ask the public a question about whether doubts regarding the relevance of the Bible in relation to modern social aspects and acute issues are objective or not (19). Despite the fact that there is no a direct and clear answer, a possible affirmative reaction is implied because, according to the authors, many readers perceive the Scripture literally and cannot grasp the whole meaning that this book contains (19). A few more questions arise, but the aforementioned one is the most acute in view of the contradictions that arise between society and religion. Therefore, this prerequisite for writing is objective and clearly communicated so that readers could understand one of the main authors messages.

Finally, another valuable premise that is mentioned in Chapter 2 is an opportunity to help people benefit by studying the Bible in detail. The authors of Living by the Book prove that trying to immerse oneself in the Scripture research can help solve crucial issues and get answers to questions that cannot be found anywhere (21). Such ideas may be interpreted as propagandistic, which contradicts with the unbiased principle of academic research and reveals the authors personal positions. However, Hendricks and Hendricks state that they can convince readers that the benefits of a thorough study are significant and obvious (21). In particular, they cite three words: attitude, appetite, and aim, and all of them, according to the researchers, describe the basic factors that encourage a person to correctly interpret biblical messages (Hendricks and Hendricks). As a result, despite the undisguised individual interest, the premises for writing the book are conveyed clearly.

Authors Thoroughness of the Research

References to the Bible passages and quotes from individual characters confirm that Hendricks and Hendricks conducted an in-depth analysis of the original source to explain their opinions. Numerous Psalms are given in large numbers, and their meaning and messages are compared with those in relation to modern society. However, one can note that, in addition to the Bible and its branches, there are no credible related resources that could be relevant to obtain a more accurate picture of the research. The controversy is explained by the fact that large parts of Living by the Book contain dialogues between the professor and his audience when the author expresses his ideas regarding the importance of teaching the interpretation of the Bible (Hendricks and Hendricks 67). This technique of proving individual hypotheses and assumptions may be ambiguous from the standpoint of credibility since individual opinions and views on the aspects of the Scripture study that are based on beliefs can be regarded as biased. However, the authors experience and their position in relation to analytics are factors that need to be taken into account and respected.

One of the aspects that confirm the quality of the work done on the book under consideration implies providing rationale in support of the recommendations given to readers. For instance, Hendricks and Hendricks not only offer to read the Bible repeatedly but also give relevant justifications by using real-life examples and prove that the regularity of analysis contributes to a deeper understanding of the content (83). In addition, to evaluate the depth and power of the Scripture narrative, the authors draw attention to the value of exploring different translations and paraphrase variants to grasp the most precise meaning of individual concepts and doctrines and compare interpretation approaches (Hendricks and Hendricks 88). The variability of the methods indicates that Living by the Book contains materials from individual editions of the Bible, and this practice of assessment and comparison increases the credibility of the research. Thus, this aspect serves as a driver that enhances the effect on readers and strengthens the authors arguments.

At the same time, various guidelines and schemes that are offered to readers to help them study the Bible are subjective in nature, which confirms the aforementioned aspect of bias and personal interest. For instance, Hendricks and Hendricks consider the option of creating group lessons on the analysis of Gods Word and offer a list of objectives to realize this task (374). Nevertheless, these tips are standard for many other types of group activities, including setting goals, engaging in discussions, and other aims (Hendricks and Hendricks 374). As a result, despite the reasonableness of such a proposal, there are no uniquely new concepts and approaches concerning the proposed activity. Therefore, in terms of the thoroughness of research, Hendricks and Hendricks book is a valuable but relatively superficial source with numerous individual opinions and biases.

Impacts of the Authors Research

The book Living by the Book has influenced me with a variety of tools used for analysis. At the same time, I cannot argue that the research has opened up for me many new principles and practices that allow interpreting and analyzing Gods Word professionally and skillfully. Hendricks and Hendricks offer steps that may be found in other authors, for instance, the practice of reading and memorizing correctly, but the evidence base is not deep and detailed enough to rely on the effectiveness of specific techniques and their relevance (79). At the same time, when accepting the authors revelations for the truth, I was surprised how many people did not know how to interpret biblical messages and analyze the content of the Bible, which is shown in accordance with the national survey (Hendricks and Hendricks 15). This means that, in general, the book cannot be called unique and extremely strong in terms of its impact. However, some of the authors techniques attract attention and serve as an additional incentive to engage readers in discussion and analysis.

Despite controversial arguments in terms of their practical relevance, the book, nevertheless, has exposed to me new truths. For instance, Hendricks and Hendricks ideas about the possible transformation of consciousness after a correct and consistent analysis of the Bible have become unique for me and allowed me to reconsider my views on a traditional approach to the interpretation of Gods Word (299). The mechanism for submitting the information is also unusual because, contrary to the academic principles of presentation, the content of the book is built in a non-standard way and aims to bring readers closer to the authors. Hendricks and Hendricks have managed to establish a productive dialogue with the target audience and turn the complex aspects of interpretation into a simple and understandable process, for instance, when the authors propose ways to start acquaintance with the Bible with observation (51). Living by the Book contributes to gaining insight into the essence of the analysis from the perspective of an ordinary reader but not a professional theologian. Therefore, although the book contains numerous individual observations, its role in influencing the public can be significant.

Conclusion

The book Living by the Book: The Art and Science of Reading the Bible is a non-standard work that offers unique authors views on the concepts and approaches to the interpretation and analysis of Gods Word. I would recommend the book as a resource to complement the theology learning program and use it as an auxiliary source. It can be useful to better understand the class content, although some aspects of the research are ambiguous. The book is filled with reasoning and personal views, as well as dialogues presented in an informal manner. At the same time, Hendricks and Hendricks have succeeded in explaining complex doctrines and attracting the attention of the target audience through comprehensive and clear explanations, despite the authors biased approach. Therefore, Living by the Book may be relevant to studying the basics of the interpretation and analysis of the Bible.

Works Cited

Hendricks, Howard G., and William D. Hendricks. Living by the Book: The Art and Science of Reading the Bible. Moody Press, 2007.

Religion plays an essential role in the growth of an individual, society, and the whole world. Religion acts as a guidebook on how people should live, driven by their faith and principles of life (Primal Religions, n.d.). Moreover, religious leaders are expected to teach people the virtue of love and lead by example. The fact that they instill some sense of order to be followed by their believers makes religion a symbol of unity to all believers and shows the magnitude of the impact of religion in modern society.

According to Primal Religions (n.d.), the impact of religion is paramount to the daily routine of a believer. This means that religion is behind some of the core values of any believer. In Christianity, for example, a person should love his or her neighbor as he loves himself. Religion, therefore, marks its impact on society by being the driving force of faith and love by everyone. Faith, in Christianity, is the firm belief in God as the Ultimate Ruler of all mankind. Religious leaders like the Pope are considered Gods men sent to earth to deliver divine justice (Primal Religions, n.d.). This demonstrates how important religion is to the daily lives of its believers.

However, religion in society could also cause tension and even divide citizens, especially if religious leaders tend to use power for their own gain. During the reign of King Louis the XIV, some believed the church was right in having large parcels of land and controlling the economy and resources, and others did not (Primal Religions, n.d.). This situation demonstrates the abuse of power by religious leaders for selfish gains at the expense of those they rule. This can possibly be a point of division between the rulers and those who feel oppressed, hence the genesis of long-term tension.

Religion can be used as the supreme rule of law in the land and that could cause unity among its citizens. Countries like Iran use Islam as the state religion and have even created a code of law, Sharia, using the Islamic religion (Primal Religions, n.d.). On most occasions, religion has worked proactively with governments and international bodies to advocate for global peace (Primal Religions, n.d.). This demonstrates their commitment to working towards world peace and humanitarian uplifting.

However, religion can also be the cause of disunity among citizens, as was the case in 1862 when Abraham Lincoln imposed taxes on people practicing polygamy (Primal Religions, n.d.). This was against the belief of the Mormons, who practiced and believed in a polygamous marriage in the USA. In the Roman Catholics, Christian leaders have been on the frontline in the fight against using contraceptives, which most governments legislate. This debate can potentially bring tension and confusion as peoples opinions are divided over what law to believe and not to believe.

In conclusion, religion has a significant social and spiritual impact on people. Depending on the situation and the case, religion can be used to resolve international and local wars. Efforts by religious leaders who work hand-in-hand with international bodies to maintain world peace indicate that religion can be used for a good course. Nevertheless, religion is a very powerful tool of influence and should not be in the wrong hands of leadership. If wrongly used, it can threaten world peace and the sovereignty of people.

Reference

Primal Religions [MOOC]. In Approaches to Studying Religions. Sophia Learning. Web.