Category: Religion

Introduction

The book Hermeneutics: Principles and Processes of Biblical Interpretation by Virkler is an example of a theoretical model for explaining the texts of the Holy Bible and a unique work that combines practical approaches to the interpretation of the Sacred Scripture. Professor Virkler is an employee of Palm Beach Atlantic University and has been working in the field of psychology for many years. In addition to Hermeneutics, he is the author of several other books devoted to the analysis of the critical ways of thinking based on the Christian ideology. Accordingly, Professor Virkler is a competent specialist in this area, and the depth of his research allows assessing the variability of the assessment of the Bible as a document that is rich in symbols, allegories, and subtexts.

The key objective of the book under analysis is to convey the essence of hermeneutics in relation to interpreting the Bible as the main text of Christians around the world through scientific assessment principles and relevant research concepts. Virkler defines this scholarly concept and explains how the general and special principles of hermeneutics differ in the context of the topic in question (4). Moreover, as a valuable addition, the author describes common mistakes that individual scholars may make when interpreting the Bible and suggests specific ways to prevent them (Virkler 24). In general, Virkler has two main objectives: to describe the contexts in which Gods Word can be analyzed and interpret individual elements of the content through the use of practical assessment tools. As a result, Hermeneutics is rich in semantic interpretations and reveals unique techniques to readers, which reflect the biblical aspects from the perspective of a modern person.

The unique comments of the Bible are based on the use of tools that explain individual conclusions. Virkler offers study aids and approaches that help find the optimal mechanisms for interpreting and substantiating individual concepts found in the research process (30). In addition, the structure of the book is built in such a way that readers approach certain aspects of the analysis gradually, which, in turn, increases the credibility of the work done and allows delving deeper into the basis of interpretations. Literary references and other complementary substantiation methods strengthen the evidence base and reinforce the ideas suggested by Virkler. As a result, Hermeneutics has a complex and academically deep content with an extensive theoretical basis. The premise for writing the book and the authors conclusions make it possible to reconsider traditional views on the Bible as a set of religious rules and recommendations and distinguish Hermeneutics from many other works with superficial and subjective evaluations.

Premise for Writing

The premise for writing is presented in detail, and the individual goals of the book are reflected in accordance with the analysis of the relevance of the research process. Virkler provides a series of arguments explaining his intentions and describes the reasons that motivated him to work on Hermeneutics (11). In particular, the author notes that one of his main tasks is to not only present methods and options for interpreting the Bible but also show them to the public so that every reader could use them freely for a personal analysis of Gods Word (Virkler 12). At the same time, Virkler evaluates his attempts to research this area critically because, according to him, this field does not concern his immediate area of competence directly and affects both psychology and theology (12). However, despite his doubts, the author is convinced that his book is useful to the public pursuing distinctive goals and studying Gods Word both as ordinary readers and as specialists in specific fields (Virkler 12). This confirms the fact that the premise for writing is conveyed clearly and unambiguously and helps understand the purpose of the research conducted.

Additional justifications for the relevance of the book are presented in the description of the key research subject and its relationship with aspects of Bible study. Virkler argues that the canonicity of hermeneutics is not static, which allows one to interpret individual nuances variably and prove the corresponding assumptions conceptually based on the available tools (16). In particular, the author remarks that, from the standpoint of subjective perception, Gods Word may be taken critically, which, in turn, contributes to evaluating individual topics differently, and the examples of the Old and New Testaments are given as justifications (Virkler 17). In addition, modern terms and concepts are used to compare the traditional and canonical provisions of the Bible with current political and social movements, for instance, liberalism or humanism (Virkler 17). Accordingly, due to such a theoretical background, the rationale for writing the book is credible.

Finally, when proving the relevance of the premise for writing Hermeneutics, one can pay attention to the need to bring corresponding approaches to the interpretation of the Bible. As Virkler notes, reading Gods Word can induce the spontaneous analysis of particular aspects and topics raised (19). Such an outcome, in turn, may be a consequence of subjectivity and inexperience in relation to the interpretation of relevant sections and provisions of the Bible. The use of hermeneutics as a rational concept allows one to systematize the information received and draw appropriate conclusions based on a theoretical assessment rather than personal perception, which is one of the strengths of such a scholarly approach (Virkler 19). While summarizing the aforementioned justifications, Virklers premise for writing Hermeneutics is solid and objective and helps understand all the objectives of the research work.

Authors Thoroughness of the Research

The review of the book in question allows concluding that the thoroughness of the authors research is deep and contributes to understanding the issues raised. Firstly, Virkler uses a large number of references to credible academic sources, which is a significant basis in support of the value of the work done. For instance, in the section of the cultural context, the author utilizes the findings of other researchers to interpret his personal ideas with an emphasis on understandable phenomena and concepts (Virkler 37). Secondly, the depth of the study of the Bible as a primary source is evident due to excerpts from Gods Word and the use of additional Sacred Scriptures. Virkler notes that for the analysis of the necessary ideas, the choice of a specific text plays a big role since there is a variety of canonical works that are positioned as basic by different branches of Christianity (31). This means that during the writing process, a wide range of literature was studied, and numerous differences were singled out to eliminate bias and be guided by objective findings. Applying this practice allows talking about the thoroughness of the research.

Despite the detailed work on Hermeneutics, some sections, nevertheless, deserve a more critical evaluation. In particular, when Virkler analyzes the positions and thoughts from the Old and New Testaments, he does not offer much information for comparison, which is a potential limitation (41). Since the Bible is the primary source in the study, the analysis of this text is key and should be as deep as possible to offer the desired tools for its interpretation. However, although the author utilizes a wide bibliographic base, references to the most significant parts of the Bible seem insufficient (Virkler 43). For instance, short fragments of dialogues are given, which helps convey a specific essence, but, at the same time, does not contribute to understanding the problem in detail. This limitation is not critical or extremely crude, but if this section were addressed with more extensive analytical considerations, the reasonableness of the study would be higher. Regarding controversial opinions, one can note Virklers idea about revelation and a personal existential response since this assumption contradicts with the background of the biblical message (71). Nevertheless, the general context of the narrative is reasoned and justified.

Given the complexity of the work done, the thoroughness of the research can be judged as high, despite minor gaps. Virkler uses rationale, alternative views, and criticism to evaluate his ideas and hypotheses, for instance, when he describes the application of biblical messages, interpreting them from a transcultural perspective (194). As a result, Hermeneutics is a book that contains a complex and, at the same time, a detailed process of immersion in the nature of the Bible and its essence from the perspective of an outside observer. Thus, the value of the research is high, and the credibility of the work is proven.

Impacts of the Authors Research

The book under consideration has opened for me many aspects of theological research, which can be carried out not through the unique concepts and doctrines of this area but through the generally accepted principles of analysis and interpretation. Several individual nuances have revealed to me the essence of the study and the ideas of the key hypotheses put forward by the author. One of the truths that Virkler represents and that has become a discovery for me is the very definition of hermeneutics as a science: the word hermeneutics is said to have had its origin in the name Hermes, the Greek god who served as messenger for the gods (15). This explanation is logical and, at the same time, unique since the mythological creature is a symbol of a scholarly discipline. Regarding the very essence of the research, Virklers assessment of the existing theoretical background is significant, and the analysis of the schools of interpretation is an aspect that seemed to me large-scale in terms of its coverage (47). Therefore, Hermeneutics has prompted me to pay particular attention to the assessment of theological concepts and methods of their analysis.

Another nuance that has made me reconsider my views on hermeneutics as a scholarly discipline is the authors analysis of literary forms used for interpretation. For instance, constant references to fruit wines and rich grapes are direct metaphors, and Virkler makes these arguments, which is reasonable and logical (145). Earlier, I did not think that such literary tools could be applied to the interpretation of the Bible, and this innovation has surprised me. At the same time, some of the authors statements are controversial, and it is hard for me to agree with them: for instance, Virkler argues that syntax is a crucial aspect of the analysis of Gods Word since individual phrases may be interpreted ambiguously (110). However, in my opinion, a native speaker can understand the essence of the text without difficulty if he or she possesses the necessary reading and understanding skills, and challenges can arise only for those who read the Bible in a foreign language. Nevertheless, the authors statement can be interpreted rather as a warning than as a rule, which justifies his position. Therefore, in general, the book made a strong impression on me.

Conclusion

The book Hermeneutics: Principles and Processes of Biblical Interpretation by Virkler is a significant work of the 20th century in the field of theology and practical psychology, which allows analyzing Gods Word from the perspective of current concepts and substantiating certain aspects of the sacred scripture based on modern doctrines and research tools. This book deserves the attention of both those who are interested in studying the Bible in the deepest sense and those who want to gain new knowledge about how this book may be interpreted from different standpoints. Virklers research can be applied as an auxiliary tool, and in my case, it has become an important component in understanding the class content and the essence of alternative interpretation methods in general. The book may be utilized as a useful reference resource and a source in which many relevant ideas of modern authors are compiled.

Works Cited

Virkler, Henry A. Hermeneutics: Principles and Processes of Biblical Interpretation. Baker Books, 1981.

Introduction

Church has always played an important place in peoples lives. However, the extent of the impact is different for all people and communities. Whereas there are individuals who cannot imagine their existence without a religious component, there are also people who hardly even think about the role of religion in their lives (Rice 17). One of the aspects that can alter citizens opinions about church is the involvement of various services and programs promoted by religious organizations in the promotion of communities spirituality. The aim of the paper is to investigate the efforts of church services and programs in the advancement of a spiritual community.

The Spiritual Relevance of Building a Community

In the modern world with numerous problems and temptations, it is becoming harder and harder for churches to unite people around the notion of following Christ. However, it is their highest mission to overcome these difficulties and become places where communities can gather and unite rather than misunderstand and avoid. In his book, Crabb suggests the points that can be employed to evolve the structure of church as a relevant community-building resource:

• to create a safe place where people can face both the ugliness and the beauty of this life;
• to foresee what the Spirit can do and experience the pains of childbirth while people anticipate for Christ to be conceived in one another;
• to differentiate Flesh Dynamics so that individuals could despise and discard them, and to detect Spirit Dynamics to cultivate and discharge them;
• to pour what is alive in every person into others to reinforce hope about the visions possibility to be accomplished and to touch one another with the power of Christ living in individuals (Crabb).

Overall, spirituality has a prominent place in building a community and creating multiple ties across it, as well as establishing the appropriate ethical code and defining acceptable behaviors in it. Thus, the integration of spirituality in creating a community, as well as building the very foundation on which a community stands is imperative.

Spiritual Community as Recovery Facilitator

It is also noteworthy that the introduction of spirituality into a community is likely to result in the enhancement of the healing process. Namely, the recovery stage, which allows one to explore ones spiritual side and address the trauma that one may have experienced in the past, becomes possible once the notion of spirituality becomes deeply engrained into the community. According to Borneman and Puchalski, the inclusion of spiritual ideas and principles into the community context allows broadening the perspective of its members and approaching the issues that may have had a profound impact on their mental and physical health. Namely, the authors emphasize the importance of community-based spirituality in managing the needs of people who receive palliative care (Borneman et al. 173). The authors state unambiguously that the inclusion of the standards for spirituality allows alleviating the negative experiences of patients with health issues that require palliative care. In the described context, the concept of recovery is viewed as spiritual one rather than physical since palliative care is typically applied at the stages of disease development at which any other intervention is pointless. Therefore, the use of community-based spirituality can be defined as that one allowing for ultimate salvation and reconciliation with oneself. By introducing community members to spiritual practices associated with self-reflection and self-exploration, community spirituality allows people requiring palliative care to meet their fate with dignity.

Another viewpoint suggested by Swanson and Rusaw allows considering spirituality and the focus on its development as an inherent characteristic and peculiarity of the human mind. The specified idea raises the question of whether the described issue can be viewed as requiring protection due to the dangers that the Christian community faces and the challenges that it has to overcome regularly (Swanson and Rusaw 21). Swanson and Rusaw also warn that, no matter how significant and required change might be, it will inevitably face at least some semblance of resistance. In the case in point, the resistance to change is less likely to be observed due to the beliefs and values of the community, which are closely linked to the Christian religion. Indeed, the existing standards for the Christian religion suggest that its proponents should remain docile and patient, following the prescribed course of actions and avoiding any disobedience (Swanson and Rusaw 21). Although the specified manner of thinking does pose certain issues in regard to the bodily and mental autonomy of the target population, it, nevertheless, represents a major obstacle that one will need to overcome.

As emphasized above, the increase in the extent of resistance to change is another factor affecting the development of spirituality within a community that one may expect when integrating Christian values into it. Ross explains that the unwillingness to accept new ideas and standards is a rather common phenomenon, which is rooted in peoples fear of failing newly developed expectations, which often prove to be significantly high, thus justifying the described fear (Ross 73). However, in relation to spiritual growth, the specified fear prevents from maintaining the current relationships within the community, as well as building new ones. According to Ross, the focus on spiritual development in the context of a specific community is going to be quite difficult: In a frenetic world where change is increasingly rapid it is comforting to be part of a community that seems to offer a safe haven from the disruption of life all around (Ross 57). However, even with the specified obstacle in the way of promoting spiritual development, one can still achieve success in the specified mission once being armed with the right intentions and the correct strategies.

By studying different types of defenses, one can understand the reasons for people to avoid the acceptance of new spiritual standards and, thus, change the target audiences perspective. Ross explains that the presence of deeply-seated trauma can be overcome once its source is located and addressed accordingly (Ross 71). Surprisingly enough, the specified approach appears to be viable even in the context of the community trauma, which implies a particularly vast spread of the damage produced.

Ugliness and Beauty of Life

In addition, the importance of effective structures based on the principles of spirituality for the development of the community can be explored once considering the effects that spirituality has on reducing distress. Collins and Bowland claim that spirituality plays a major role in assisting people with handling different types of distress, including both physical and mental ones. Therefore, spirituality can be integrated into the process of building the effective structures that will allow people to create personal coping mechanisms for managing the issues that typically cause distress, anxiety, and even physical pain. According to Collins and Bowland, the inclusion of spirituality into a community allows building the edifice of strength and moral support for community members to receive when processing negative events occurring to them (Collins and Bowland 241). As a result, the structures created within the community with the help of spirituality and the related values help to transform ugliness into beauty by shaping the perspective of community members ad allowing them to experience personal growth. The power of transformation becomes particularly obvious when embracing the opportunity to use spirituality in creating the structure for transforming ugliness of life and assisting in the search for purpose and meaning, and encouraging directedness, forgiveness, thankfulness, and hope (Collins and Bowland 237). Therefore, the inclusion of spirituality as one of the cornerstone factors in designing the effective structures for managing negative factors, experiences, and possible trauma serves as a huge boost in achieving the set goals.

Flesh and Spirit Dynamic

The described practice harkens back to the idea of distinguishing between the dynamics of flesh and that one of the spirit, while cultivating both. The necessity to maintain balance between the two define presence of effective structures within a Christian community as the resource needed to reconcile ones spiritual duties with the limitations of ones flesh (Al Dueck and Austin Johnson 303). However, without proper dynamics between spirit and flesh, the described practice is barely attainable since one will inevitably fixate on secular issues pertaining to ones earthly body, according to Dueck and Johnson (303). In addition, Ross also explains that balance needs to be achieved between the focus on flesh and spirit: There are some lovely biblical metaphors which talk of God replacing a heart of stone with a heart of flesh (Ross 73). Overall, the existing evidence points to the presence of a peculiar dichotomy within the context of spiritual development of a community and its individual members, particularly, the dilemma of choosing between the cultivation of flesh and the development of spirit (Edgell and Robey 651). In turn, the existing research proves that, with a proper and effective structure of Christian beliefs established within a community, one does not have to choose between the two but, instead, ensure that both are taken proper care of as the means of achieving spiritual development.

Arguably, the described solution could be seen as problematic since it might be interpreted as an attempt to go against one of the foundational Christian provisions, namely, the concept of sacrifice and, particularly, the willingness to abandon the complementary needs of flesh as the ones that the spirit can tame (Roy 11). Nevertheless, the specified argument does not negate the role that spirituality plays in creating effective structures for helping community members to keep the balance between meeting the needs of their flesh and their spirit.

Hope of Christ Living in Individuals

The philosophy and ideas established by Jesus are traditionally viewed as the cornerstone of modern Christianity. Therefore, ensuring that people live by the specified ethical standards and values is instrumental in promoting spiritual growth of individuals and the community alike. In turn, by creating a spiritual edifice as an effective structure on which a community can rely, one will be able to introduce people to the notion of Christlikeness.

The role of hope and the promotion of Christlikeness in individuals has been emphasized extensively as the foundational purpose of spiritual leaders. Allowing to resolve individual issues, it guides one through ones personal journey, allowing an individual to repent and reconcile with the mistakes that they have made on the way. For example, Dennis-Brinson points to the importance of Christlikeness and compliance with the principles set by Jesus as the means of addressing the needs of vulnerable community members. Specifically, Dennis-Brinson provides a situation with an unplanned pregnancy as an example of using the values promoted by Jesus to support women in difficult situations:

The community at Akron Pregnancy Services has been able to be an example of the love of Christ for women like this for many years and it has had a positive impact on those that need support when they have experienced an unplanned pregnancy. (Dennis-Brinson 2)

Therefore, adherence to the ideas, values, and philosophy that Jesus established as the foundation for Christianity is central to building the edifice of spirituality within a community. The specified observation indicates the presence of reciprocity in the relationships between spirituality and effective structures in Christian communities, namely, the impact that the specified structures have on shaping peoples willingness to accept spiritual guidance and development. Moreover, the opportunity for spiritual transformation as a community-based process needs to be addressed s one of the multiple possibilities created by introducing spirituality to the target audience.

Effective Structures

Examining some of the key structures that are believed to have a direct effect on the reinforcement of community ties by using spirituality a s guiding force, one may need to consider the values that a Christian community needs to uphold (Section 1. Overview: Some Spiritual Assets for Community Building). As a rule, the importance of the compassion and forgiveness is typically defined as the cornerstone for a true Christian philosophy (Section 2. Being Compassionate; Section 4. Forgiveness and Reconciliation).

The promotion of peace is another critical value that should be reinforced by utilizing spirituality as the guiding force. Remarkably, the concept of peace can be seen as the direct effect of the rest of the values being put in place within the context of a Christian community (Section 5. Promoting Peace).

Similarly to spreading peace, the promotion of hope can be considered a critical step in reinforcing the idea of unity among Christians and, thus, enhancing the structures within their community, with the help of spiritual growth (Section 6. Spreading Hope). Representing one of the foundational values of Christian religion, the promotion of peace and the refusal to adopt bellicose attitudes and relationships allows building a structure the hierarchy of which is shaped based not on military principles but on social ones, which is crucial for the enhancement of social justice ideas and values associated with tolerance, acceptance, and support (Section 3. Being Charitable Towards Others.).

In addition, the inclusion of spirituality into a community of Christians is expected to reinforce the notion of hospitality as an important value according to which Christians are expected to act. The role of hospitality in Christianity has been fairly high for the need to maintain good nature and kindness toward every single human being and not only the members of a particular community. In fact, the focus on hospitality suggests that the community is likely to grow since new members will be eager to accept the proposed values faster and, thus, integrate into the Christian community soon (Section 7. Promoting Hospitality as a Way of Life).

The value of mindfulness as a crucial concept in building the pillars of a Christian community and align the concept of spirituality with it is also huge. Being similar to the idea of responsibility, mindfulness allows one to approach complex dilemmas and make an appropriate decision with full regard of the relevant Christian values and principles. Therefore, the inclusion of mindfulness into the set of Christian values to be fostered is essential. In turn, spirituality will allow reinforcing the specified principle as a part of the effective community structure. One could argue that the presence of mindfulness is not necessary for abiding the law of God (Section 8. Mindfulness and Community Building). However, addressing the specified issue implies disentangling the problem of the autonomy of the will in Christianity and the actual ability of an individual to make a conscious choice. Nonetheless, the focus on mindfulness will help to reinforce the development of spirituality since it will allow people to be aware of the inherent connection between their choices and their spiritual growth.

Finally, gratitude and mercy need to be addressed as two essential structures that can be introduced into a community by focusing on spirituality. The specified qualities also represent the core of Christian values and beliefs, which is why centering them will be critical for the development of viable structures within a Christian community (Section 9. Gratitude and Appreciation). In turn, the promotion of spiritual practices that will unite the target audience is expected to help foster mercy and gratitude in them accordingly (Section 10. Mercy).

In fact, the introduction of spirituality as the key notion that represents a shared value among the members across the entire community leads to the reinforcement of the ties within the said community. The significance of unity has been especially high for Christian citizens lately (). However, with the rise in the number of obstacles toward promoting unity among Christians, the value of the sense of togetherness in Christians has risen exponentially. Therefore, it is critical to locate the tools that encourage the development of ties within community members and use them accordingly.

In turn, the focus on spirituality evidently offers filling the specified gap. According to the research carried out by Gallaher and Newton, the promotion of spiritual growth across a community can become the glue that will hold its members together. Therefore, the introduction of spirituality into the target setting to reinforce the efficacy of Cristian structures built in it to support corresponding values is critical. Namely, Gallaher and Newton explain that emphasis on evangelism, rooted in the churchs theology on the need to be born again, provides a thread that ties together the churchs ministries and identity (Gallagher and Newton 237). Therefore, by introducing the events in which the entire community can take place, one will contribute to shaping the spirituality of its members through the development of shared vision, values, and philosophy.

Conclusion

The structures for community building use have a direct and positive effect on the promotion of spiritual development in its members due to the presence of rigid criteria for building the specified structures and high flexibility in their application. The introduction of spirituality into communities is expected to produce an inevitable effect on them by exposing them to the set of ideas that will contribute to further growth.

The focus on spirituality as community-based practice allows one to reinforce the effective structures within the target environment, thus fostering the development of Christian values and qualities in people. As a result, an effective structure represented by a support system can blossom in the Christian community. Incorporating the principles of Christlikeness, redemption, and the opportunity to reconcile the needs of flesh with those of the spirit, one will be able to build a safe space for all community members and allow them to celebrate their Christian values in unity.

Works Cited

Crabb, Larry. Becoming a True Spiritual Community: A Profound Vision of What the Church Can Be. Thomas Nelson, 1999. Web.

Borneman, Tami, et al. Evaluation of the FICA Tool for Spiritual Assessment. Journal of Pain and Symptom Management, vol. 40, no. 2, 2010, pp. 163-173.

Collins, Wanda Lott, and Sharon Bowland. Spiritual Practices for Caregivers and Care Receivers. Journal of Religion, Spirituality & Aging, vol. 24, 2012, pp. 235-248.

Dennis-Brinson, Alisha. A Discovery of How Women with Unplanned Pregnancy Experience Spiritual Community at Akron Pregnancy Services. 2019. Ashland Theological Seminary, Doctor of Ministry Dissertation.

Dueck, Al, and Austin Johnson. Cultural Psychology of Religion: Spiritual Transformation. Pastoral Psychology, vol. 65, 2016, pp. 299-328.

Edgell, Penny, and Derek Robey. Loose Connections and Liberal Theology: Blurring the Boundaries in Two Church-Based Communities of Spiritual Practice. Journal for the Scientific Study of Religion, vol. 54, no. 4, 2015, pp. 649-667.

Foster, Kirk A., et al. All the Pain Along with All the Joy: Spiritual Resilience in Lesbian and Gay Christians. American Journal of Community Psychology, vol. 55, 2015, pp. 191-201.

Gallagher, Sally K., and Chelsea Newton. Defining Spiritual Growth: Congregations, Community, and Connectedness. Sociology of Religion, vol. 70, no. 3, 2009, pp. 232-261.

Kearsley, Roy. Church, Community and Power. Ashgate, 2008.

Ross, Alistar. Counselling Skills for Church and Faith Community Workers. Open University Press, 2003.

Swanson, Eric, and Rish Rusaw. The Externally Focused Quest: Becoming the Best Church for the Community. Jossey-Bass, 2010.

Rice, Jesse. The Church of Facebook: How the Hyperconnected Are Redefining Community. David C Cook, 2009.

Section 1. Overview: Some Spiritual Assets for Community Building. Community Tool Box, n.d., Web.

Section 2. Being Compassionate. Community Tool Box, n.d., Web.

Section 3. Being Charitable Towards Others. Community Tool Box, n.d., Web.

Section 4. Forgiveness and Reconciliation. Community Tool Box, n.d., Web.

Section 5. Promoting Peace. Community Tool Box, n.d., Web.

Section 6. Spreading Hope. Community Tool Box, n.d., Web.

Section 7. Promoting Hospitality as a Way of Life. Community Tool Box, n.d., Web.

Section 8. Mindfulness and Community Building. Community Tool Box, n.d., Web.

Section 9. Gratitude and Appreciation. Community Tool Box, n.d., Web.

Section 10. Mercy. Community Tool Box, n.d., Web.

Having got familiar with the piece, it becomes clear that Ancient Egypt worships God for creating all things on Earth. It is explained that God created animals, people, and nature according to ones heart, and moreover, God is said to be almighty with powers no other possesses. Furthermore, he has created people giving life to men, women, and children, Creator of the egg in woman / Maker of seed in man / Giving life to the son in the body of his mother. Consequently, it is mentioned that God created seasons, and it is he who makes everyone and everything on this planet lives, When you rise, they live / They grow by thee. The hymn also includes him bringing light to the world, welcoming every living creature to do their work.

From the first lines of the hymn, one realizes that Aten is responsible for initially bringing light to the Earth when one rises from the horizon in the East. However, when God sets in the West, everything becomes filled with darkness, The earth is in darkness like the dead. In addition, he is known for his changing forms while creating days and nights day by day, thou art Aten of the day over the earth. To sum up, Aten is admired since he rules over the sky, bringing life to everything every morning.

Akhenaten is known for his intermediary position between the God Aten and his people, the Egyptians. His role is understandable as Akhenaten is Atens son, which is clear from the following line, There is no other that knows thee / Save thy son Akhenaten. Furthermore, Akhenaten was the one who declared his father to be not one of the creators but the only God on Earth.

As stated previously, Akhenaten is the son of Aten and is the only one who knows his will. His transmitter position between Egyptians and God himself proves the mentioned point, There is no other that knows thee. To be more exact, in this line, Aten is referred to as thee, while Akhenaten is stated to be the only one close enough to the creator to know his aims and desires. Another critical point is that God is appraised for making his child wise in his designs and might.

It is highly noticeable that Egyptian hymns tend to include numerous praises and compliments to Gods, primarily focusing on their positive traits and outstanding accomplishments. However, the Hymn of Akhenaten to the Sun, though worships Aten for his doing, also includes his achievements that people admire. Furthermore, even though the piece seems to be composed by Gods son, Akhenaten, his congratulations are reasonable and trustworthy, without exaggerating and unnecessary overstatements.

To begin with, the hymns of the Christian religion are mainly directed to God, as believers know him, and include only praises to him, referring to him either directly or indirectly. Jewish stories are essentially composed to be further accompanied by music even from the early times. In addition, the Judaism texts embody not only religions ideas or notions but also narrate about cultural, historical, and social heritages of people. Similarly, Islamic hymns tend to be also organized with music, rhythm, and special attention to intonation. Still, the last aspect emerges from the storys or hymns meaning and detail, not from the musical mode itself. Overall, it is clear that Egyptian pieces are less focused on the music and are primarily meant to narrate the meaning of events or stories to the audience.

Faith Improves the Quality of Life

As a result of completing the course, I came to the conclusion that faith improves the quality of life. This quote was not chosen by chance since I noted a direct correlation in practice. In order to more accurately explain this choice, it is necessary to define what is meant by the term faith. The bottom line is that it is not so much about God or a specific denomination but about inspiration and motivation consumed from a worldview with an awareness of higher powers. It is believed that people with religious views have more developed empathy, but analytical thinking is suppressed. In fact, this is not entirely correct because there is a dependence on the priorities being set (Dockery & Wax, 2019). For example, adherence to certain vectors set by religion helps an individual to be not only a respectable person but also to maximize the effectiveness of achieving certain goals. In addition, the researchers argue that religion and science should not always be viewed as opposing forces. Many great scientists believed in God or other higher powers in one way or another, including 90% of the 21st-century Nobel laureates (Dockery & Wax, 2019, p.54). A fruitful combination of these two ways of thinking can mutually enrich them; religious feeling does not always conflict with science.

Under the right circumstances, it can positively influence scientific activity by creating and developing intuition. The thinking of a religious person is formed and built on the basis of fundamental, absolute concepts, which he does not question in any way. After perception and comprehension, sensory perception is transformed into scientific enlightenment. Later, after a while, as other evidence is approved, that very knowledge about the object of belief is confirmed, and faith, an idea about this object, is even more strengthened. Then this knowledge begins to affect the mind of a person and the actions he performs. Based on the foregoing, I can confidently conclude that religion improves the overall quality of life since it helps an individual to remain both an effective worker or family member and a citizen of justice.

Problem Solving

It is necessary to single out religion as one of the auxiliary tools for effectively solving problems. Belief in moralistic, punitive gods interested in human affairs may have facilitated the spread and development of human societies, according to the studys authors, published in the latest issue of the journal Nature. In this study, researchers test the hypothesis that belief in God promotes cooperation, trust and justice, thus contributing to the social expansion of the group. However, it cannot be argued that nature is a monopolist in the market for means to maintain a good mood, and faith does not positively affect a persons emotional state.

Thoughts of God can make believers less frustrated and less stressed in their daily lives, as well as gazing at beautiful landscapes every day, according to a new study by the American Psychological Association, published in the journal Psychological Science. Experimental studies have shown that when people think about religion and God, their brains work differently, allowing them to respond more easily to failure. First, the study participants were asked to write down their reflections on the topic of religion and then  to perform a very difficult test: the level of the tasks was so high that all the subjects, without exception, made mistakes. The results showed that believers who thought about religion and God before completing the assignment had decreased brain activity in the areas of the anterior cingulate cortex, which is responsible, among other things, for behavior and preparedness for unforeseen situations and mistakes.

Atheists reacted differently: if they were previously given tasks related to God and religion, then in the field of ACC, activity increased. Researchers suggest that any life changes can be natural and explainable for believers by faith and religion, so their stressful emotions from failure are much less (Wheeler, 2020). On the contrary, for atheists, thoughts about God can contradict their perception of the world and their ideas of life, which leads to more nervousness and anxiety when they make mistakes. The researchers believe that these results may help to understand other interesting but controversial information about religious people. For example, there is some evidence that believers live longer, and are happier and healthier (Wheeler, 2020). Scientists, however, urge atheists not to despair, believing that such patterns can be associated precisely with a system that helps to understand the structure of life and individuals world (Wheeler, 2020). Perhaps atheists would be just as effective in dealing with stressful situations if they had previously thought about their own beliefs and beliefs.

Speaking directly about my own experience, religion has allowed me to cope with three problems that have appeared in front of me over the past eight weeks. Firstly, this is the problem of procrastination, namely the lack of desire to do anything. However, one of the prescriptions of the religious worldview condemns laziness and unemployment, advising us to work harder, harder and in a timely manner to achieve results. Referencing this rule helped me deal with the problem, but a new situation arose. I was faced with a choice when I found my lost wallet on the street. This was a moral choice problem, as it is difficult to make a decision with such temptation. However, it was precise because of the motives of denouncing greed and encouraging honesty that justice triumphed. Finally, with the third problem, I can single out a number of situations in which I felt lost, not knowing what to do. Each time, turning to the spiritual side of life contributed to a successful way out of such a situation, which not only made life easier but also reduced the time wasted.

Influence on Thinking

The closest theory to me for the emergence of religion is the theory that religion was developed as an attempt to explain the incomprehensible, as well as set goals for humanity. This theory is useful for me because it shapes my worldview and thinking, in which the place of faith is in help, support and direction. This was also facilitated by the course I took, which contributed to a deeper understanding of the religious issue. For example, thanks to the explanation of each theory, as well as the identification of the subtleties of the relationship between faith and the thinking of the individual, I understood the benefits and necessity of religion as an element of life. If I give a specific example, then I need faith not in order to feel more confident or calmer but in order to find a way out of a difficult situation. Thus, in my worldview, religion has the position of a vector and a guide that saves me from temptations or fatal mistakes.

References

Dockery, D. S. and Wax, T. (2019). Christian worldview handbook. B&H Publishing Group.

Wheeler, T. (2020). Transformed thinking: A defense of the Christian worldview, King James version. Emerald House Group, Incorporated.

The term confession has several meanings, such as admitting ones sins and being ready to repent. Augustine began working on the Confessions when he was probably 43 years old (Teubner 1). There is no precise, clear motivation to write his own, but there may be at least two possible factors. First, his people were suspicious of his ideal standards, his career as a bright teacher of rhetoric, pagan-influenced education, his known reputation as an ex-Manichee (Teubner 57). By writing the confession, he would defend himself from this kind of criticism and demonstrate that his faith and beliefs were pure Christians. Another possible motivational possibility may have been brought up by his close friendship with Alypius, Christian converts such as Paulinus Nola, who renounced the world and his immense family fortune after his conversion to Christianity.

The Confession comprises 13 Books; books 1 to 9 recount Augustines life and spiritual journey, while book 10 shows the temptations, he was still facing. Books 11 to 13 are the extensions of the first chapter of Genesis. The first ten books were about Agustine, while the last three were about the scripture. All the Confessions had many themes such as nature of evil, sin, time, sufferings, lust, truth, wisdom and knowledge, weakness, pride, internal peace. According to Augustine, God cannot be the cause of evil. For Augustine says, evil does not exist(Teubner 78). Evil lacks good, and evil exists as long as good is absent.

Saint Augustines Confessions have a unified theme of inner peace. His reflections on it seem to bring his deliberate state of spiritual and psychological calmness, despite the burdens and stressors in his journey. He believes that human beings cannot find inner peace without involving God; he believes human beings were made to seek peace in God. There is excellent echoing of the solid ethical foundation portrayed by ancient philosophers as Neoplatonic and the Pythagoras vis a vis beauty; these are Augustines favorite themes.

Augustine was a student at Carthage, and he was troubled by troublers who interrupted his classes there, rendering him among the critical students who refused to pay their fees. In addition to that, he was financially inconvenienced (Teubner 157). Notwithstanding his disconcertment, he wishes and reassured that such students would be preferred to learn to money. He furthermore says, You, O God, the truth and fullness of our sure good, and our purest peace (Augustine 126). Despite being stressed, Augustine remains psychologically calm, thus concluding that inner peace is achievable whatever the situation.

At the time, Saint Augustine was describing the decision to resign his professorship after an upcoming vacation in the autumn holidays, with his chest problems giving him a further excuse to resign. He mentions to his students who did not meditate on Your law or Your peace, but on foolish lies and legal battles (Augustine 79). He continues by giving an extended analysis of the scripture in Psalms 4. Music was Augustines interest; he introduced the idea of singing psalms during the time of distress via the story of Ambroses Basilica. Shifting gears, love, according to Augustine, is not limited to human beings alone. But Love expands to Gods love for human beings, the love that the inanimate beings have for their natural lives. When it comes to humans, their love is multidimensional; it grows from one stage to another: love at infancy; love at adolescence; love for interests and desires.

From his infancy, Augustine indicates that he could not speak and yet he could sense bitterness and jealous in others. From the above statement, we can understand that Augustine never is fond of infants. Throughout infancy, infants would take everything selfishly for themselves only, constantly crying to be given attention and not to be ignored, to be loved only (Teubner 57). Infants love can only be described as love for hunger which demands to be filled, or love for pleasure that requires to be filled with comfort. That is why Augustine claims that love is one of the origins of sin; even at birth, everyone is got sin in them.

Next, the author analyzes the stages of love in adolescence. At this stage, humans start to experience different types of love. Here they will begin having desires to love, be loved, pleasures, love for earthly materials. Augustine says in his second book, The single desire that dominated my search for delight was simply to love and be loved (Augustine 144). He claims that humans thoughts of erotic desires of wanting to love or be loved could be the way that can lead to God or lead them astray from God.

Augustine attends a theatre show to understand human emotions and existence in another instance to feel the pleasure and love; desires of crying, weeping, laughing, and passion. It is clear that he wished to enjoy these desires and likes but realized gradually that as he enjoys giving into his desires, it led him astray from Gods path into alienation. Confessions has a central topic of sin, mercy, and fleeing. For the most of his life, Saint Augustine looked to be avoiding Christianity by engaging in practices and cults such as Manichaeism. Also, he is entombed in a sea of passion. He is avoiding confession because he does not believe he has what it takes to live a life consistent with the teachings of the Bible. Through the audience of sinners, this book had an impact on the Middle East. This book teaches the reader exactly what sin and confession look like in real life.

A topological understanding of how to confess and become a Christian is also imparted to the audience. In Augustines stories, the audience connects with them because they are relatable. Preachers who seek to reach out to the lost can find inspiration in this memoir. Inquiring minds who doubt their own misdeeds and God. This personal book shows those who have committed grave crimes that God is able to pardon them all. Many big crimes were committed by Saint Augustine, and he even challenges the Lord, Why do you demand me to love you? (Augustine 24). Augustine was saved by Gods grace despite his many transgressions.

Augustine introduces freedom as another set of theme that is evident in Confession. He says freedom is a mans ability to freely have the presence of evil will within the mans soul. They say this is the soul, enslaved, contaminated and corrupt& (Augustine, 79). Free will is human desire that comes from the perfection of Gods steadfast love; this gives humans the ability to do anything freely. This proves that humans were made of Gods likeness and image.

However, freedom is not to be mistakenly used as an excuse for breaking the rules and guidelines to do anything illegal from someones locale. There are consequences to be met; thus, we are not free to perform actions without them being checked into balance. Augustine says, I directed my mind to understand what I was being told, namely that the free choice of the will is the reason why we do wrong and suffer your just judgment (Augustine 256). From his statement, we can note that freedom is the beginning of evil; as stated earlier that evil will stay within humans souls. Therefore, it can be said that it is in humans nature that when they get any freedom, they will commit evil.

Augustine was faced with other challenges that later affected his general growth, especially while at school. In Carthage, Augustine came across a quote in the book Hortensias by Cicero, which says, It is the pursuit of truth through a philosophy that leads a person to a thoroughly happy life (Augustine 122). This line of quote impacted Augustines life and affected his growth. Still, in Carthage, he came across the Bible. Still, he had a negative attitude at first sight on the Bible since he thought the Bible was not as much comprehensive and philosophical as he wanted. But when his friend Alypius hinted about the monks that he had come across on his tour from Egypt, seeking the spiritual truth. Augustine felt humiliated and started seeking the truth about faith, and thus it led him to give up all the earthly things and started concentrating on the Godly ways.

In the City of God, Augustine considers fall of Adam as both a secret and an open sin. Its secrecy is brought about by how Adam was perceived as being superior over Eve but was easily convinced to eating the fruit of tree of knowledge. Its openness is seen as Adam directly disobeyed God by eating the forbidden fruit. Thus, Adams disobedience can be seen as self-exaltation of Adam as God and this leads to his falling from Gods grace. Sin can be said to be individuals self-exaltation to be as God before others like Adam turning from light to be the light himself.

After Augustine had a repetition of the fall, he plunged himself into the sea of lust. According to City of God, what were the consequences of lust? The way of the earthly city is outlined as a way of lust, where one turns to the good of the world for themselves. Sexual lust is obvious evidence of a misdirected love, here the body is in control and refuses to listen to the spirit hence pulling the spirit into earthly pleasures. The consequence of lust is death as the connection between the two is well clear.

In conclusion, Saint Augustines Confession contains many different themes but putting more emphasis on sin. In his writing, he shows how sin leads us to God or astray from God. These themes are pretty related to those studies in other texts by authors such as Aristotle, Plato, and Euclid.

Works Cited

Augustine, Saint. The confessions. Clark, 1876.

Teubner, Jonathan D. An Analysis of Augustines Confessions. Macat Library, 2018.

The essay will discuss the concept of mediumship and its effects on peoples mental and emotional health. Mediumship is one of the important topics explored by people of different cultures and living in various environments. From time immemorial, people engaged in the practice of mediumship, attempting to demonstrate to others their capacity to talk to the deceased. My focus for the essay is on exploring the potential effects of engaging in mediumship on peoples psychological state. Specifically, my argument will be that mediumship is grounded in spiritualism and can actually have a therapeutic effect and promote wellness, as evidenced by many traditional practices, including Dang-Ki healing.

First of all, I will define the concepts of mediumship and dissociation and then will present information about Dang-Ki healing. Mediumship, in its essence, constitutes a belief in the possibility of occasional or regular contact with the dead people and individuals ability to serve as communication tools for the spirits (de Oliveira Maraldi et al. 170). Dissociation is the essential element of mediumship, and it refers to the experience of being disconnected from ones identity and conscious awareness (de Oliveira Maraldi et al. 171). I will note that there are many forms of mediumship, for instance, Dang-Ki healing which is Chinese mediumship in Singapore. The practice implies a dang-ki, a medium, becoming possessed by deities to help clients who can interact with the spirits and get support from them (Lee and Kirmayer, Dang-Ki Healing 787). I will also discuss how of Dang-Ki healing is a form of spiritualism and a religious belief.

Next, I will present the existing research on mediumship and dissociation, showing that they are not only harmless but also helpful. For instance, according to a study conducted in Norway, spiritualist practices caused the people participating in them to experience a pattern of increased positive emotions, which they reported in an interview (Austad and Ringnes 5). Moreover, the mediums themselves also usually avoid any trauma or detrimental psychological effects when actively using mediumship techniques. I will also provide evidence on how mediums themselves can benefit from mediumship sessions during Dang-Ki healing (Lee and Kirmayer, Spirit Mediumship 2). Thus, based on the results of the studies presented, I will be able to conclude that mediumship is a practice that can provide actual benefits for all people involved in it. Finally, I will describe how spiritualism, as a religious belief, forms the foundation for mediumship and its potential to bring positive effects.

My essay will beg the question: Can mediumship positively affect participants mental health and promote wellness? At the end of the essay, I will conclude that studies demonstrate that during mediumship sessions, people tend to experience dissociation, which, nevertheless, does not harm their bodies. I will also state that mediumship enables people to experience positive emotions and has a therapeutic effect. I will also highlight the importance of spiritualism for mediumship as its religious core.

Works Cited

Austad, Anne, and Hege Kristin Ringnes. Emotion Regulation through Experiences of Psychic Mediumship: A Case Study at a Norwegian Hotel. Nordic Journal of Religion and Society, vol. 34, no. 1, 2021, Web.

de Oliveira Maraldi, et al. Cultural and Group Differences in Mediumship and Dissociation: Exploring the Varieties of Mediumistic Experiences. International Journal of Latin American Religions, vol. 3, 2019, Web.

Lee, Boon-Ooi and Laurence J. Kirmayer. Spirit Mediumship and Mental Health: Therapeutic Self-transformation Among Dang-Kis in Singapore. Culture, Medicine, and Psychiatry, vol. 44, 2022, Web.

Dang-Ki Healing: An Embodied Relational Healing Practice in Singapore. Transcultural Psychiatry, vo. 57, no. 6, 2020. Web.

Creationism is a religious dogma about the creation of the world based on the Bible. This movement is often described as an offshoot of science, and articles are passed off as scientific and peer-reviewed. However, creationism does not meet the criteria of the scientific method of knowledge  basing conclusions on facts rather than faith. A scientist can only hypothesize about some new entity if there is sufficient reason to do so that cannot be explained by the existing theory and not because of religious faith. Nevertheless, creationists are not bothered by their lack of a scientific method. In this paper, I would like to review one such article. Although it has its share of factual information, most of its arguments do not stand up to criticism. The article The image of God by Genesis File seeks to disprove Darwins theory of evolution and prove that life on earth was created by external intelligence (2021). The authors main arguments against evolution are the growth of molecular chaos and the scarcity of transitional forms in the annals of fossils, which supposedly contradict Darwins theory of evolution. In my article I will examine these arguments in sequence and highlight their main point. Then, I will use evidence-based science to refute these contentions. In conclusion, I will summarize all the deficiencies in the evidence and make recommendations on how to improve them.

The first flaw in the articles argument is that throughout the entire existence of the species homo sapiens, not a single mutation into other species has been observed. This argument cannot be accepted as valid because it manipulates the facts. The fact is that this argument is cited as proof that an organism cannot change its form and evolve into other species on its own. It argues in favor of the fact that early organisms could not evolve from natives into amphibians and then into mammalian creatures (Genesis File, 2021). However, the author of the article does not consider that at the time of life of the first organisms, the conditions on our planet were dramatically different from those of today. Floods, droughts, and ice ages occurred. To survive, organisms had to go through massive changes. Nor should we forget that these changes took place over millions of years. However, the articles author argues that since none of them evolved further over the last few hundred thousand years of modern homo sapiens existence, the whole theory of evolution is flawed (Genesis File, 2021). Changes in the species occurred and are still happening, just quite slowly. For example, primitive humans had a different physique; they had a more powerful, broader, and shorter chest than modern humans (Jantsch, 2019). These changes were due to the optimization of the respiratory system, which gave humans the ability to run long distances and other types of endurance. Another argument to refute the article argues that our species has been around for a relatively short time relative to those that have undergone more striking evolution. This means that we may not yet have achieved a notable change due to lack of time and may well be transformed into another form in the course of unceasing evolution.

The second flaw in the articles argument is that primitive organisms could never have evolved into humans. The paper justifies this by saying that a cell contains a specific genetic code and can only be subject to small adaptive changes (Genesis File, 2021). Thus, the author argues that a unicellular organism cannot evolve into a multicellular organism. Furthermore, a unicellular organism cannot develop into a multicellular organism on its own. According to the author, for more striking evolution, the intervention of an intelligent being is necessary. The example of human birth can refute this argument. Man, a complex multicellular organism with consciousness, is born from the fusion of two unicellular organisms, the male sperm and the female testicle (Jantsch, 2019). This is an irrefutable experimental fact. As one can see, the process of human birth from unicellular microorganisms exists in nature and in no way needs divine intervention. Thus, a multicellular organism can emerge from a single-celled organism. Furthermore, when a new human being is born, evolution repeats the entire path from unicellulars to humans. Development is essentially chemically the same as the birth of a human being; the process is just greatly extended in time. This is precisely how it happened  from unicellular emerged multicellular. Another example can also illustrate this. Speciation due to acts of natural selection takes place today in a completely natural way without the slightest divine intervention. Sometimes even despite human intervention  for example, many species of pathogenic bacteria are regularly poisoned with antibiotics. Many bacteria die, but new antibiotic-resistant bacteria emerge because of the pressure of natural selection, and not even hundreds of years have passed.

Another flaw in the articles argument is the citation of the lack of transitional forms in the annals of the fossil record as a fact in favor of the absence of evolution. Creationists believe that development has always proceeded simultaneously and assumed many transitional forms must have been (Genesis File, 2021). If there were no transitional forms, there was no evolution. To refute this argument is worth highlighting how evolution proceeded. The evolutionary transition from one species to another occurs only when natural selection is under pressure. The factor causing the stress of natural selection is not constant, so evolutionary transitions are also discontinuous (Jantsch, 2019). As an example, consider the transition between fish and amphibians. As long as fish lived in the water and had enough food to survive there, there was no pressure of natural selection to bring them onto land in search of food. However, this selection pressure arose from the depletion of food and increased competition in the water on the one hand and the abundance of food and lack of competition on land on the other (Dror, 2020).

Those fish with slightly larger fins could occasionally feed near the ground and lay eggs there. Therefore, after one generation, the descendants of this population in these conditions had slightly longer fins. In the next generation, there were even longer fins. So, every year in the coastal fish population, fish with larger and larger fins survive and reproduce. After another few hundred years, they developed some semblance of paws. As a result, it turns out that the evolutionary transition is very fast by geological standards  only a few generations, not millions of years. Consequently, evolution took place by such rapid leaps caused by the variable pressure of natural selection, which varied depending on natural conditions  differences in resources and the level of competition in flora and fauna. This explains the scarcity of transitional forms in the fossil record.

In conclusion, while many creationist articles are considered scientific, they contain many flaws in their reasoning. The main weaknesses were manipulating facts, dismissing a critical treatment of arguments, and the lack of a theoretical basis. Consequently, the author erroneously argued that the species homo sapiens is incapable of evolution and that a single-celled organism cannot transform into a multicellular organism on its own. To improve the argument, I advise the author to read scientific articles presenting an alternative view. This will help make the ideas more comprehensive and align with current scientific evidence.

References

Genesis File. (2021). The image of God. Genesis File. Web.

Dror, Y. (2020). Steering human evolution: Eighteen theses on homo sapiens Metamorphosis. Routledge India. Web.

Jantsch, E. (2019). The evolutionary vision: Toward a unifying paradigm of physical, biological, and sociocultural evolution. Routledge. Web.

Religion is a fundamental part of most world societies and cultures. There are numerous varieties of religions worldwide with a wide range of differences than similarities. This factor makes it challenging to have an all-encompassing definition of religion that works for all people. The most common traits among the religions include the focus on supernatural or sacred power, ritual acts, and moral codes. Some regions are easily recognized globally, while others are confined to a particular region or country. For instance, Shinto is a Japanese religion widely practiced by that countrys nationals. Although Shinto is a Japanese religion, its myth of origin that supports the divinity of the countrys islands and rulers to ancestral lineage with gods can have a similarity to other religions such as Jewish and Christianity. Divinity

The Shinto Divinity Myth about Japanese Islands and Japanese Emperors

As noted in the introduction, most Japanese communities subscribe to Shinto, an indigenous religion that defines the countrys culture and national identity. According to Mizumura, more than fifty percent of Japanese adhere to Shinto. Shinto myth supports the notion that the Japanese islands are divine by indicating that they were created by gods, Izanami and Izanagi. The two gods used a spear encrusted with jewels to stir the ocean, where crystalized salt on the tip fell after withdrawing it, forming the islands. The gods settled on Onogoro-Shima, the first island they created, and the female deity, Izanami, wedded Izanagi. Later, the divine couple created other islands that comprise Japan, the world, and other gods.

Shinto myth also holds that the Japanese emperors are direct descendants of Amaterasu. According to Mizumura, Amaterasu Omikami, the sun goddess, was of the gods created by Izanami and wedded Iznagi, from whom the Shinto religion believes that the imperial family descended. Therefore, the Japanese people considered their emperors to have qualities of Kami, making them superior. The people obeyed the emperors and divine rulers and worshipped them. The emperors executed religious and political roles in society, such as performing rituals and protecting the country. Shintos divinity notion about their land and rulers is relatable to other religions.

The Jewish Story about The Holy Land and Shintos Divine Land

The Jewish story about God creating and giving The Holy Land has significant similarities with the Shinto myth concerning Japanese islands. The Jewish believe that their land is divine, created by Gods supreme supernatural being, and given to their forefathers and descendants. The story began when God asked Abraham, from whom the Jewish descended, to leave his native land for another that He (God) would show him (The Jewish virtual library). God gave Abraham a divine promise that He would bless the latter and make his name promise. God made a covenant with Abraham, saying He gave his descendants the land (The Jewish virtual library). Canaan, or Israel as known today, is the Holy Land endowed to the Jewish community. God fulfilled his promise when He used Moses to take the descendants of Abraham from Egypt to the promised. The Jewish right to the land of Canaan shows that God had already planned that the place would be an everlasting possession for the Jews.

Similarly, Shintonians believe that the Japanese islands were created and given to the Japanese community to inherit. Although the Jewish Holy Land was created by one Supreme God and the divine Japanese islands by more than one God, the creators were both supernatural beings with the powers to control humans and nature. Like Jewish who believe that Gods power and favor have always been upon their land and consider Israel a center for adoring their Creator, Shinto has numerous shrines in Japan for worshipping their gods.

The Notion of America as Gods Country and Shinto Message

Although several countries worldwide have ever identified themselves as a nation of God, they cannot contest the title Gods own country with America. The factors that make most Americans consider their nation as Gods country range from a religious perspective to the prosperity and freedom associated with it. According to Perry et al., American civil religion and Christian nationalism are religious factors that make citizens consider their nation as a country of God (131). The American civil religion considers Americans as united under an ambiguous Creators (Judeo-Christian) covenant (131). The citizens are obliged to the Creator because He maintains an equitable and just society. Conversely, Christian nationalism aligns the countrys national identity with an evangelical Christian God. America is among the most economically developed country and one of the worlds superpowers. Living in the country is associated with prosperity and freedom, which are Gods providence.

This notion of America as Gods country is similar to the Shinto myth that Japanese islands were created and belonged to gods. Both perspectives associate particular countries with religions, Christianity for America and Shinto for Japan. Americans, most of whom are Christians, believe that God is responsible for the country. Equally, Shintonians believe that the gods who created the islands are responsible for their lands high production.

The Egyptian Concept of the Pharaoh as God and the Shinto Belief about the Japanese Emperor

Shinto belief about the Japanese emperor is similar to the ancient Egyptians concept of the pharaoh as a god. Notably, pharaohs were the prehistoric Egyptian rulers who played political and religious roles in society. The Egyptians considered their rulers divine, who linked the people and gods (National Society). The pharaohs maintained religious harmony among the residents of the region. Additionally, they participated in different important ceremonies and were head of state, made laws, and oversaw all operations in the land of Egypt. Likewise, Shinto believes that Japanese emperors are divine and worshiped because they are descendants of gods who created Japanese islands. Like the pharaohs, Japanese emperors are also considered important religious leaders by Shintonians.

The European Notion of the Kings Divine Right and Shinto Belief about the Japanese Emperor

Kings were an important symbol in most communities across the world. However, some parts, such as the European region, believed that their kings had divine rights from God. According to Wills, the kings derived their authority from God, and no earthly power could hold them accountable for their actions. The medieval notion that God grants power to leaders formed the foundation of the divine rights perception. The first proponent of the divine right of kings in the European region was King James I of England (Wills). Theorists of that notion asserted that authority is sacred and derived from God, even though the king is a person. This belief is not different from Shintos, who consider Japanese emperors to have extraordinary power and authority derived from gods. Shinto holds that emperors are descendants of the goddess Amaterasu. Therefore, no human should question their actions because divine powers guide them.

Christian Notion about Jesus and Shinto Belief about Japanese Emperors

The Christian belief about Jesus also shares some similarities with the Shinto notion about Japanese emperors. The Christians stoutly acknowledge that Jesus was the son of God, who is the most supreme and with supernatural power. Jesus was not born like other human beings but conceived through the Holy Spirit. Equally, they believe that Jesus is the leader of the Christian religion since it originated from his teachings. On the other hand, the Shinto notion holds that emperors are sun goddess Amaterasu, a highly recognized supernatural being in the religion. Although Japanese emperors were born, their origin is associated with divine beings. Like Jesus, Japanese emperors are considered the leaders of Shintonians and are the essential symbol of the religion.

Indeed, religions are a fundamental part of most societies and cultures. Most people in the world have ever associated themselves with one or more religions in their lifetime. While some religions are easily recognized globally, others, like Shinto, are confined to a particular region or country. Shinto myth of origin that supports the divinity of the countrys islands and rulers to ancestral lineage with gods can have a similarity to other religions. For instance, the Jewish and the Shinto believe that their lands are divine and given by supernatural beings. Equally, Shinto, Egyptians, and medieval European believed that their rulers were divine and their authority came from gods, so no earthly power could question or hold them accountable for their actions.

Works Cited

Mizumura, Michiko. Revealing the One True God to the Polytheistic Shinto Culture. Answers in Genesis, 2017.

National Society. Pharaohs. National Geographic Society.

Perry, Samuel L. et al. GodS Country In Black And Blue: How Christian Nationalism Shapes Americans Views About Police (Mis)Treatment of Blacks. Sociology of Race and Ethnicity, vol 5, no. 1, 2018, pp. 130-146..

The Jewish virtual library. The Bible on Jewish Links to the Holy Land. Jewishvirtuallibrary.Org.

Wills, Matthew. Making Sense of the Divine Right of Kings  JSTOR Daily. JSTOR Daily, 2020.

The primary objective of the presentation is to explain the hardships the Israelites had to pass through after they fled from Egypt and the harsh conditions they had to make through. The presentation also pertains to the way of living of the Israelites during the Exodus. There is no undeniable archeological proof to verify the story of the Exodus. Some intellectuals date the Exodus around 1260 BC during the leadership of Ramesses II (1290-12130). Some suggest an earlier date, around 1440BC, under the reign of Thutmosis III (1490-1436). The kingdom period is between 1550-1069, according to Egyptian history. The red sea had two armsthe Gulf of Suez (nearEgypt, Suez canal today) and the Gulf of Aqaba (North-Eastern arm pointing towards the Dead Sea). Israelites left Egypt for Canaan to the North part of the Red sea

Exodus is the freeing of the people of Israel from slavery in Egypt in the 13^th-century AD under the leadership of Moses. It dictates the living delivery of the Israelites by their God, Yahweh. This is the Journey that the Israelites had to take before reaching the Promised Land, Canaan. It also defines the memories of the Israel community and the hardship they experienced in Egypt. The route the Israelites were instructed to take passed through a wilderness where there was no water, no growing food, and was inhabited by hostile tribes. Water was accessed through the wells at particular points. Sometimes, they had to request water directly from their God via Moses conducting miracles; thus, in this context, water was sacred. Agriculture is a sector that was not given so much concern during the journey as the climate could not support crops; they were provided with manna by their God.

During the departure, the Israelites camped at the foot of Mount Sinai. The Bible dictates that it is on the top of this mountain that Moses met with God and was given the tablet of the Ten Commandments. On this very location, the Israelites had lost faith in God, were punished, after which they entered into a new covenant with God, and offered new guidelines to follow as they continued with the journey. According to the Book of Exodus and the Book of Kings, this mountain is regarded as the mountain of Yahweh. Mount Sinai is also named Mount Hareb. Horeb means glowing heat, which refers to the sun, while the Sinai is derived from the name sin, the Sumerian deity of the moon. Sinai would be the mountains of the sun and the moon sequentially. Christian tradition contemplates Mount Horeb adjacent to Saint Catherines Monastery.

Moses wandered in the wilderness leading the children of Israelites for forty years. This is a distance that can be covered in eleven days. Spending forty years in the wilderness was a punishment that God gave the Israelites due to their unwillingness to take over the land of Canaan. The Israelites took at least two months to travel from Egypt to Mount Sinai, where Moses was offered the Ten Commandments, approximately 8940 km. Mount Sinai is 509 kilometers away from Canaan, the Israelites destination or Promised Land. This journey was also disrupted by the hostile communities the Israelites had to conquer as they proceeded to Canaan. This journey was to act as a reminder to the Israelites and as a way of re-establishing a connection between them and God through dependence.

An outstanding history concerning India touches on its moral icon, Mahatma Gandhi. Also called Bapu, Gandhi was Indias first prime minister after helping the nation attain independence through non-violence actions. Instead of using armies, Indians used fasting to compel Britons to leave the country, making it (India) very unique. Studies on ethics never proceed without mentioning Gandhi. Bapu holds almost the same respect as Aristotle on morality and the need for social stability. Bearing an association with Gandhi thus makes Indians very happy. Many people and organizations in the republic purpose to promote the first primers morality standards, with some attaining significant success. However, Gandhis philosophy on the nations social, economic, and political realms is highly corrupted. Therefore, the following discussion reviews the leaders principles on morality, inter-religious relations, and long-term influence. Covering the leaders canons on the different aspects helps differentiate Bapus real stands from todays tarnished interpretations.

Morality has several meanings, including the system of standards and values differentiating good and ill. Ethics is the philosophical brand under which character is studied. Aristotle and Mahatma Gandhi are the two renowned morality leaders in history. The former was a Greek scholar with profound influence on global ethics, while Gandhis inspiration mainly thrives in India. Mahatma was Indias first prime minister after helping the nation realize independence through non-violent means. Several literary sources contain the leaders values for the Indian and global citizens. However, Tushar Gandhi stands out as a reliable primary source for those seeking Gandhis philosophy on morality. The author is the great-grandson of Indias first prime minister and provides straightforward narratives bearing the reality on the icons stands.

Gandhis morality covers several subjects, including politics, parenting, integrity, social interactions, and the use of fasting as a tool. Bapu views political leadership as an opportunity to serve, not exploit people. The leader also maintains the need for politicians to remain below the law to protect its (the laws) sanctity (144). Gandhi starts his speech by apologizing to the audience concerning the familys inability to provide another icon. According to the author, almost all the individuals in the Indian government and political arena go against Bapus morality principles. Gandhi (142) refers to the current public insults among the Indian leaders in fighting corruption as a significant deviation from Mahatmas principles. Anna is a public icon who thinks that calling the other leaders names amounts to cleansing oneself. Instead of tarnishing the other partys reputation, the speaker maintains that the best way is to ensure that one is clean and then use the proper channels to bring the corrupt folks to account.

The use of fasting in contemporary India also goes against Mahatma Gandhis principles of morality. Gandhi (142) says that Bapus mission thrives on making the means and the ends equally important. Accordingly, the fasting public figures must know why they are doing that to cause the appropriate effects. To reiterate this account, Gandhi (141) provides a narrative featuring Bibi Amutussalam, one of the nations renowned female public figures. Bibi was a social worker in Noakhali and a disciple of Bapu. A social conflict involving the destruction of an Indian temple in the village and the stealing of liturgical swords from the worship center by Muslims takes place during Bibis days, according to Gandhi (142). The disciple then tries retrieving the swords by going into the Islamic villages but fails. She then results to fasting to force the two conflicting communities to come together and the Muslims to return all the three stolen swords. The community returns two swords until the twenty-first day of Bibi fasting, during which society members seek her to take something.

Bapus response on learning about Bibis actions implies the need for considerate fasting. Bibi refuses to eat until all the three swords taken from the destroyed temple are back. Coupled with the disciples importance in society, Bibis many days of fasting make many people afraid. The two rifting communities also come together to take care of Bibi, who remains adamant. On learning about the incident, Mahatma Gandhi writes to Bibi, asking her to be clear on whether her fasting is to bring Muslims and Indians together or is meant for personal destruction (Gandhi 142). However, Bibi decides to maintain the fast against Bapus advice. Consequently, Gandhi responds with the following words, which show the need for consideration when fasting for the public good.

She is unyielding. And if she wishes to die, then let her pass on. She does not comprehend or recognize that the intention is to bring together the hearts and not retrieve the weapons. Let us not discard our time on her& (Gandhi 142).

Mahatma Gandhis moral principles on the judiciary demand that the governments arm remains fair to all the people regardless of the political class or social status. According to Gandhi (145), Indias judicial system lives significantly contrary to Bapus moral requirements. The author notes that many poor people go to prison for minor offenses, while the powerful operate over the law. Furthermore, even the acquitted low-class Indians continue staying in jail because no lawyers will help them get out. Many acquitted fellows need someone to deliver their exoneration letters from the courts to the prisons, but no one is ready to undertake the job. Instead, almost all the attorneys in India cherish working for the wealthy individuals exhibiting corruption cases. The lawyers use their influence and law knowledge to secure the corrupt elite groups freedom (Gandhi 145). Accordingly, Indias courts and lawyers fail to live by Gandhis moral philosophy and should change.

Mahatma Gandhis ethics on parenting also want parents to control the amount of freedom granted to children. Gandhi (144) provides a narrative involving Bapu and Arun, his beloved grandson. According to the author, Arun wants to take his grandfathers photograph after securing a camera. He requests the senior Gandhi to take the snap, but Bapu denies requiring Arun to pay five rupees for the photo (Gandhi 144). The requirement comes from the fact that Gandhi charges public members interested in acquiring his signed autobiography, a project that Arun manages. The Arun one day takes his grandfathers photo when the icon is busy. On learning about the grandsons action, Mahatma confiscates the camera until Aruns parents pay five rupees to the prime minister. The matter makes the great-grandson very hungry because he believes he should never pay for something he owns; the grandfather. Gandhi realizes Aruns madness, after which he softly tells Arun that failing to do to his grandson what he does to the public denies him the moral authority to exercise the policy on others.

Mahatma Gandhis moral principles object to the eye for an eye practice in Indian politics today. Gandhi (145) compares Anna and Manish and Mahatma, Hitler, and Winston Churchill to show the difference. According to the speaker, Anna and Manish present a mistaken version of Indian politics by engaging each other on the stage. Instead of retaliating, Gandhi (145) insists on turning the other cheek to the oppressor for the sake of peace and morality. Nonetheless, the speaker notes that ignoring the accuser forms the best way to turn the other cheek and not give up ones face for buttering (Gandhi 146). Consequently, the account reiterates Mahatma Gandhis non-violence actions, which Indians need to re-introduce for real ethicalness. Other moral values from Bapus ways include perseverance, moral victory, and conservation, which are lacking in contemporary Indian and global societies.

Mahatma Gandhis ethics on inter-religious associations maintain the need to quit dogma-based religion and faith to a belief system that appreciates humanity and its shared origin. The former prime minister thus disregards violent religious systems that brand people and other religious groups as others. Other than taking religion as an alien aspect, Gandhi maintains that there can never be religion without humanity, thus the need for humans to recognize the essence of free interaction. Mahatma serves as an example of what he preaches to the people about religions. For example, the leader remained grounded in Hinduism but often read and analyzed other religions writings and teachings (Howard 4). Moreover, Gandhi encourages his disciples and followers to engage in genuine conversations with the other religions to gather more knowledge about God and humanity.

Bapu further accepts and supports intermarriages between individuals from different religious backgrounds, bringing a better understanding of humanity and making religion a moral issue. Howard further (5) reiterates Gandhis message that understanding various spiritual teachings promotes diversity in reasoning and knowing God. As such, the leader says that experimenting on the other religions creates adequate views worth supporting interreligious associations for mutual respect and deep understanding, instead of mere tolerance (Howard 5). Gandhis teaching on the religion subject thus forms a crucial part in the contemporary world where people fight others on religion basis. Appreciating Bapus moral principles on religion provides an excellent way for the world to avert the many religion-attached wars, such as those between Christians, Muslims, Hindus, and all the other groups.

Studying Mahatma Gandhi and his moral influence is crucial for the continued application of his values. According to Weber (147), Gandhism is significantly non-existent in the contemporary world, with Vinoba Bhave and Jayaprakash Narayan being two of the most significant followers of Gandhism in history. The lack of literary material concerning the movement shortly after Gandhis death explains the bulging void (Weber 247). However, the absence of adequate literature regarding Gandhism rhymes with the leaders sentiments that his life should be his story (Weber 248). The argument leads to noteworthy reviews and bibliographies on Gandhis work and deeds in the twentieth century, with some writers viewing him as an influential figure over the period. Consequently, Mahatma Gandhi continues to influence people differently, including politically and religiously, as per Weber (253). Nonetheless, reviving the works about the leader promises to cause more impact relative to today, thus transforming the world.

In conclusion, Mahatma Gandhi remains one of the most outstanding leaders worldwide. The fellows moral teachings and life serve as adequate influencers towards morality. Gandhi is specially credited with the non-violence demonstrations using fasting and hunger strikes. The leader utilized this strategy to secure Indias independence, which he calls moral victory. India continuously shifts away from Gandhis ethical principles in several aspects. For example, the nations current politicians engage in corruption and public insults against Gandhis cheek philosophy. Other issues covered in this work concern Gandhis stands on interreligious links and his long-term significance.