Category: Theology

Theological reflection is a set of thought processes and actions directed deep into a persons consciousness. Human resolves his experiences, awareness of actions, thoughts, and feelings through critical thinking. That is one of the essential and special abilities that force one to relive past feelings and analyze them. In addition, reflection is primarily aimed at thoughts and judgments about the Deity, the world after completing life path, and immortality in it. Missionary praxis is one of such methods and forms of activity to convert non-believers or representatives of other religions in the right direction of the worldview. The essay reveals the relationship between theological concepts and missionary work, their influence on each other.

Missionaries are open to learning about Christianity; they are guides to the world of mental values and thoughts, carriers of cultural heritage. They transmit their knowledge and ideas, retell stories about the Deity, his deeds, and plans for humankind and individual ones (Muck, 2004). Such practitioners talk about spiritual life, faith in the Deity, and supporting His Church. Guiding others on the proper path helps them realize and understand their place in the world, their real purpose, and vocation. Through practical activities, missionaries are immersed in another culture, traditions, and customs and discover new information about intercultural communication and ways of interacting with the whole world (Kim, 2008). People close to them change the idea of reality and the picture of the world; the followers fill with purity, enlightenment, repentance, and mercy, always supported by a generous God.

In conclusion, missional praxis is the fruit of theological reflection, the path to knowledge, perfection, and the acceptance of high, spiritual, and moral values. The messengers of the religion focus not only on their inner world, faith, and concepts but also on transmitting thoughts and feelings related to the awareness of common cohesion. Consequently, by assuming such an important role and pursuing the highest and noblest goals, the missionary practitioner brings the unbelievers closer to the absolute Christian truth.

References

Kim, S. (2008). Chapter 1: Introduction. In S. Kim (Ed.). Christian theology in Asia 1^st ed (pp. 1-22). Cambridge University Press.

Muck, T. C. (2004). The Missiological Perspective: What Does it Mean to Do Theology Missiologically? Missiology, 32(3). Web.

Goddesses have always been part of various pantheons during the various stages of human history. Their role is inseparable from the role of women in ancient, medieval, and modern societies, as religion was used as a blueprint for morality, proper behavior, and the establishment of societal and gender roles. Ancient religions had a multitude of goddesses, such as Isis, Inana, Saatis, Aphrodite, Athena, Brigantia, and others (Jordan, 2004). They symbolized many things  some played the role of mothers of Earth, others were goddesses of good harvest and fertility (Baring & Cashford, 1993). Many goddesses represented the martial aspects of a culture, as almost every ancient religion ranging from Egypt to Greece and Mesopotamia had a goddess of war. However, as those religions faded away and were replaced by others, such as Christianity and Islam, the varied and multifaceted aspects of the feminine in culture started to fade. Religion and society alike were dominated by masculine concepts, in which the role of a female was reduced to an inferior support for the male (Baring & Cashford, 1993). The rise of feminism during the 20th and the 21st centuries altered the common perceptions of women and established their role in the society as equals to men. In this scope, studying the evolution of goddesses throughout various religions is important for self-perception and self-actualization of women. The purpose of this paper is to analyze Virgin Mary within the scope of history, theology, tradition, and impact on contemporary women.

Who is Virgin Mary?

Virgin Mary is a biblical character and the mother of Jesus Christ. She holds a very special position in the divine hierarchy of the Bible because of it. On the one hand, she is a human female, while on the other  she gave birth to the Son of God, and later down the line is stated to have ascended to God (Warner, 2013). Thus, she is between being a mortal and being a God on her own right. Neither a divine being nor a saint. Yet, at the same time, many Christians worldwide revere her as one.

The main storyline she is connected to involves the virgin birth of Jesus Christ. Through a miracle, Mary is impregnated by God and later gave birth to his child, who is destined to suffer and die on the cross for the sins of humanity. As the Mother of God, she holds many similarities with religions of old. According to the Christian teachings, Virgin Mary conceived Jesus through the Holy Spirit (Warner, 2013). This had occurred while she was already betrothed to a man named Joseph. She gave birth at a town of Bethlehem, followed by the adoration of the shepherds. Although the Bible does not elaborate on Virgin Mary beyond the descriptions of Jesus childhood, it is assumed that after death, she was assumed directly into Heaven in the act of Divine Assumption.

Virgin Mary is associated with three dogmas that her character is based around, namely the Immaculate Conception, Perpetual Virginity, and Assumption into Heaven. She plays a very important part in Catholicism. In addition, she is revered in Islam as a mother of Isa, the Prophet. The Eastern Orthodox Church also reveres Virgin Mary to a considerable degree. In Protestantism, however, the role of Virgin Mary is minimized and underplayed. Although interpretations vary, Baring and Cashford (1993) state that in Christianity, Virgin Mary is the closest character that can be viewed as a Goddess due to her symbolic meaning, her role in the New Testament, and subsequent ascension to divinity.

The Domain of Virgin Mary

As it was already mentioned, Virgin Mary is neither a Goddess nor a patron saint in the strictest meaning of the word. Prayers and pleas directed towards her are not granted through her own will but rather are relayed to God through her divine connection with him. Due to her special position within the hierarchy of Heaven, however, Virgin Mary is associated with many activities, dioceses, and places. Her domain is much larger than that of any other saint (Warner, 2013).

She holds many titles befitting her exalted position. In the hymns and prayers, she is often referred to as Mother of the Word, Star of the Sea, Glorious Mother of God, Wide-Open Gate of Heaven, Queen of Angels, Queen of Apostles, and Harrier of Hell (Baring & Cashford, 1993). All of these titles indicate her position above the angels and saints accepted into Heavens ranks, and her unique connection with God offers Virgin Mary to exert a God-like influence on the world, essentially turning her into a full-fledged Goddess.

Virgin Mary is stated to be a patroness for all the humanity. At the same time, she is revered as a patron of childbearing, life, and family. She is popular among seafarers and travelers, who seek her protection during long journeys. In addition, several monastic orders have sworn loyalty to her, such as the order of Benedictines, Cistercians, Brothers Hospitallers, and Teutonic Knights.

Rituals and Celebrations of Virgin Mary

The main celebrations dedicated to Virgin Mary take the course from January to December in order to celebrate various events and stages involving her Immaculate Conception and birth of Jesus Christ. The celebrations usually take forms of feasts. The first major feast, titled Mary, the Holy Mother of God, occurs on January 1. This day is meant to celebrate and commemorate the aspect of her motherhood with Jesus Christ, the Son of Lord (Feast days, n.d.). The second major feast, the Annunciation of the Lord, occurs on 25 March, to commemorate the visitation of Virgin Mary by Archangel Gabriel, who informed her of her role as the Mother of God. It is also commonly known as the Feast of the Incarnation or the Lady Day (Feast days, n.d.). The third feast occurs six days after, on March 31, in order to commemorate the visitation of the Blessed Virgin Mary to Elizabeth, a fellow mother impregnated with John the Baptist. The Assumption of the Blessed Virgin Mary is celebrated on August 15 (Feast days, n.d.). This feast serves to commemorate the acceptance of the sinless body of Mary directly into Heaven. The sixth major feast dedicated to Virgin Mary occurs September 8 and commemorates the Nativity of Jesus Christ. Lastly, the Immaculate Conception of Virgin Mary is celebrated on December 8 (Feast days, n.d.). There are numerous other commemorations of Virgin Mary, but these six feasts are considered major in Catholic Christianity.

Rituals associated with feasts are many, and typically there is no structure to the contents of these celebrations and devotions. Typical celebrating activities involve singing of anthems dedicated to Virgin Mary, reading the Holy Text, holding sermons, and choirs. Some of the most famous prayers to Virgin Mary include the Rosary and Hail Mary.

Virgin Marys Place and Comparison with Other Goddesses

According to Barring and Cashford (1993), Virgin Marys exaltation and hyperbolized adoration (hyperdulia) have historical reasoning behind it. When Christianity became the state religion in Italy, Greece, and other countries that previous worshipped a pantheon of Gods, the concept of One God that connected the masculine and the feminine within itself, being above and beyond physical limitations, it caused a cultural dissonance in places familiar with clearly masculine and feminine deities. While the words God and Lord were innately masculine, helping with the transition, the lack of feminine counterparts remained an issue. Thus, the newly-found worshippers of Christ found the embodiment of femininity in the form of Virgin Mary, who quickly assumed many of the basic qualities and even appearances of Artemis, Diana, Athena, Isis, and many others. The concept of virginity is a symbol of purity was likely borrowed from one of the earlier Goddesses. For example, Athena was also stated to be virgin and was born out of Zeuss head  a metaphor for another Immaculate Conception (Baring & Cashford, 1993).

In terms of dominion and protection, Virgin Mary is similar to two other Greek/Roman goddesses, namely Hestia, who was also the virgin goddess of Hearth, Family, Agriculture, and the State, and Hera, goddess of Marriage and Childbirth. The latter is also similar to Virgin Mary through the virtue of being Zeuss wife, thus sharing the concept of the Divine Bride. However, all goddesses mentioned here have one distinctive difference from Virgin Mary  while each of these goddesses derives their powers from themselves, Virgin Marys dominion is brought upon through the virtue of being a perfect servant of the Divine Will (Baring & Cashford, 1993).

The Significance of Virgin Mary for Women

For many centuries, Virgin Mary remained a patron for all women and an example of a perfect female. The concept of virginity of Mary was enforced in all-female monasteries, as nuns viewed themselves as Gods brides, thus forbidding themselves from any kind of sexual contact. The Bible and the image of Mary had a powerful influence on contemporary morals for almost 2000 years and had defined how women see themselves, and how men see them. However, the evaluation of this influence and its purposes are now considered a controversial.

The second-wave feminism of the 1960s has been notoriously anticlerical and viewed Christianity and the Bible as tools of the patriarchy, through which subjugation of the female character occurred. This notion is supported by Mary Dalys critique of theology from a feminist perspective, titled Beyond God the Father. Her main thesis was that Virgin Mary was basically the domesticated goddess  a perfect representation of the end goal of the patriarchy for women (Daly, 1993). She compares Mary to goddesses of old and highlights the independence they had as characters. In some instances, they were the ones that gave birth to the word on their own accord. In others, they represented various aspects of societies ranging from justice to agriculture to war, which was traditionally a mans field of expertise. In addition, they had their own distinctive personalities and ambitions and were not afraid to face and oppose male Gods.

Opposite to Athena, Artemis, Hera, Isis, and other gods of ancient times, Mary has almost no defining characteristics of her own. Her alleged power comes from Gods favor and not on her own accord. She claims to be the Gods Handmaid, a servant and a slave rather than her own person. Lastly, she presents the image of a defeated and tamed goddess, during the scene where she kneels before Jesus Christ, her own son, thus symbolizing the completeness of submission and defeat of a woman before a man (Daly, 1993). Dalys work defined atheist feminists views regarding Virgin Mary as a placeholder instead of a goddess and a submissive role model to further cement the subordinate position of the female in the modern society.

Naturally, many Christians and Christian-feminists opposed such a scathing view on one of the most important characters of the Bible. Christa Mulack proposes an alternative view in her book titled Mary: The Secret Goddess of Christianity (as cited in Hauke, 1995). Her counter-argument to atheist-feminists and their views on Virgin Mary is that their interpretation of the scriptures as materialistic, as Dalys work indeed interprets virginity as a biological, rather than a metaphysical construct. Mulack (as cited in Hauke, 1995) states that virginity should be taken, in the context of Virgin Mary, as an attitude, not abstinence.

Both Mulack and Daly agree that virginity symbolizes autonomy. Thus, Virgin Mary can be taken as a symbol of a woman no longer defined solely by her relationship to a man (Joshua, in this case). However, the issue lays in Virgin Marys apparent subordinate position to God and his Son, Jesus Christ. Mulack argues that scenes regarding Jesus Christ are always depicted with the Son and the Apostles being smaller than Virgin Mary, for love can only flourish there where female powers are preponderant (as cited in Hauke, 1995).

Lastly, regarding the concept of Immaculate Conception and the title of the Mother of God, Mulack reasserts that the former should be interpreted as a process of self-creation of a female character without the need for dependence on a male, whereas the title symbolizes the incarnation of a Divine Will in the body of every woman (as cited in Hauke, 1995). This opposes Dalys direct interpretation of the Immaculate Conception as supernatural rape.

Still, the controversy in the interpretation of the symbolism of Virgin Mary exists even now, as feminists are divided based on what their views of the Bible are. Daly (1993) stated that the interpretation of the figure of Virgin Mary could go one of two ways. Mary either is interpreted as a human being and thus is subject to criticism regarding her role as a domesticated goddess and a tool for oppressing women, or as a narrative and symbolic character, which would detach her reality, thus eliminating her as a role model from the Bible and turning the Scriptures into a blatantly male-dominated book.

Personal Reflections about Virgin Mary

To me, Virgin Mary has always been one of the more obscure characters of the Bible. Although she plays one of the most pivotal roles in the Scriptures (giving birth and raising Jesus), the amount of attention that period is given is surprisingly limited. The divide between the interpretations of Virgin Mary lies not in the factual biblical character but in ones perceptions of faith and Christianity. In the mind of Atheists, the Bible (just like any other religion) is a tool of control of the masses. If we take that position, then Virgin Mary is obviously a tool of the patriarchy and the warped image of Goddesses of old, robbed of any shred of personality and independence, fully becoming the Gods handmaiden and a servant to the Lord.

To a feminist Christian, however, such an interpretation is heresy, which is why they find themselves comfortable with viewing Virgin Mary as a symbol for feminine independence as solicited by God. The Bible can be interpreted in a multitude of ways based on the readers views and agendas. The truth is in the eye of the beholder. But as it stands, Virgin Mary serves as a point of division between feminists and makes them argue with one another instead of pushing forward a singular, united agenda.

I think there is no easy way out of this situation, unfortunately. The controversial status of Virgin Mary can be settled only with one side conceding to the other. A goddess cannot be both a symbol for the independence of women and a tool of the patriarchy at the same time. In order to solve this conundrum, either atheist-feminists would have to accept the Divine Scripture as truthful or Christian feminists would have to denounce their faith. Either of these events is unlikely to happen and is likely to drive the wedge between the two even deeper. Personally, I believe that Bible (as well as other religious texts) have many examples of women being exploited and subjugated by men, and it is presented as a good thing. Virgin Mary is very similar yet very different from the goddesses of old. Some of the defining traits are there, but she is a tool of God and patriarchy and not her own person. I do not believe that she would make a good example for modern women because of that.

References

Baring, A., & Cashford, J. (1993). The myth of the goddess: Evolution of an image. London, UK: Penguin Group.

Daly, M. (1993). Beyond God the father: Towards a philosophy of womens liberation. Boston, UK: Beacon Press.

Feast days of Mary. (n.d.). Web.

Hauke, M. (1995). God or Goddess? Feminist Theology: What Is It? Where Does It Lead? San Francisco, CA: Ignatius Press.

Jordan, M. (2004). Dictionary of gods and goddesses. 

Warner, M. (2017). Alone of all her sex: The myth & the cult of the Virgin Mary. (2nd ed.). Oxford, UK: Oxford University Press.

The Christian apophatic mysticism, also known as via negative, teaches to approach the divine using a negation, indicating what God is believed not to be. This form of religious practice and thinking contrasts with the cataphatic approach that requires affirmations when referring to or describing God (Lane, 1998). There is indeed a lack of evidence and information to affirm what God actually is; he seems to be everything. I agree with Pseudo-Dionysius the Areopagite that when people try to define the divine nature or apply all-encompassing concepts regarding Lord, they just try to limit something unlimited. Gregory of Nyssa argues, When we give a thing a name we imagine we have got hold of it. We imagine that we have got hold of being. Perhaps we should do better not to flatter ourselves too soon that we can name God (Lane, 1998, p. 62). Indeed, since our intelligence is not capable of fully understanding the Lord, we cannot meet and see him in an ordinary way; our language is also limited and useless. Although the latter is true, art can express or direct somebody to discovering something special that escapes language.

To begin with, apophatic theology suggests that everyone should try to reach beyond the image someone creates when speaking about God, his essence, or plans regarding humanity. According to it, the divine has incomprehensible character as Moses experienced it on Mount Sinai. The prophet could not grasp the image of God despite standing so close to him. Lane (1998) reasserts, No one can see God and live (p. 63). This Biblical example reveals that it is impossible to comprehend and explain Gods ways and judgments in the strict sense.

On the contrary, this mystical approach suggests that believers may become closer or one with God only by relinquishing self and emptying their mind and ego. It also supports limiting the use of language since God is hiding beyond thick darkness (Ex. 24:15). Christian religion commands not to create idols avoiding language that confirms the presence of the divine. Lane (1998) writes, God can only be met in emptiness, by those who come in love, abandoning all effort to control, every need to astound (p. 63). Considering Gregory of Nyssas saying cited earlier, language is perceived here as a practical tool helping us control, comprehend, and explain everything around us. It becomes useless when we try to name and explain something incomprehensible to our mind, like God. In such cases, we just should wonder, free our mind, and open our souls and hearts to the divine power accepting shortcomings of our intelligence.

When rendering this notion in our daily life, the first that comes to my mind is the inability to share and fully comprehend strong and even destructive feelings someone experience. Even highly empathetic people cannot experience precisely the same emotions and states other individuals may do only listening to the latters explanation. Turning to my own experience, I faced the challenge to console my best friends who were grieving two times in my life. When I was recently told my friend that his father died in a car accident, I was confused and did not know how to help him with the words, how to heal his wounds. It was the situation when we both were almost speechless: I could not find words to console him, while he was not able to explain his grief and frustrations. Ultimately, I decided to hug him and take him for a walk in the closest park. This place was almost desolate at the moment due to the COVID-19 restrictions and specific daytime. When some time passed, he became calmer, and we began to discuss other things to distract from the tragedy.

In general, this simple experience reasserts the notion that sometimes language is impotent, and we need other means to express what seems inexpressible. In this case, the peacefulness of nature around and tangency worked better than any speech would. We reached the point where silence began and revealed my honest intentions to console him. It somehow correlates with the idea of contemplative prayer explained by Pseudo-Dionysius, which defies language as a protective interference (Lane, 1998). Lane (1998) continues, It is impossible for human intelligence to comprehend God, yet certain places may allow people to experience the necessary risk that opens them, body and soul, to what their minds cannot entertain (p. 65). In other cases, such landscapes provide the necessary solace that able to heal, release us from our own ego, and bring us spiritual control.

Although the language is limited, the art can convey the meaning of something inexpressible since it uses a mix of visual and audio dimensions. For instance, the well-known film Titanic by James Cameron evokes compassion to the people who died or were harmed due to the infamous ship crush. The viewers do not need to hear endless dialogues to grasp the essence of the event and understand what it means in passengers lives. Instead, it is enough to watch one of the final scenes where people struggle to escape from the thinking ship. In this case, the image, music, and audio effects express a way more than language can.

From my own experience, the film turned to be more informative, at least emotionally, than our discussion regarding it with my friend. Once more, a similar idea can be found in apophatic tradition, which uses the imagery of threatening places as a way of challenging the ego and leaving one at a loss for words (Lane, 1998, p. 66). To my mind, music and films can have a similar effect applying images of a lonely desert or high mountain exerts on a believer, who practices contemplative prayer following the abandonment of self. It helps to depict events or things from a different angle, to reveal something not available in the written or oral form of expression. The same occurs when one listens to classical music and frees his/her mind and ego, forgetting about minor life issues.

To conclude, negative theology rightly criticizes the excessive use of language in defining and referring to God. In many cases and life events, speech becomes obsolete and unable to convey the message or particular emotions. Unique places such as deserts and mountains or their images can play the role of the trigger to abandon odd things, stay naked in front of God, and wonder about his glory. Art pieces, especially films and music, can tell us more about deep feelings, the nature of everything around, and other things that cannot be communicated by speech. Our own everyday life is full of events that reveal limits of oral communication, especially when dealing with something unknown or unlimited. Is it possible to follow the apophatic practice of praying by totally rejecting language and limit imagination? This is the question I would like to delve further into next time.

Reference

Lane, B. C. (1998). The solace of fierce landscapes: Exploring desert and mountain spirituality. Oxford University Press.

Every human, at least once in their life, thought about receiving the gift of eternal life. Such a desire is quite reasonable because any person is afraid of the unknown; they have no idea about what will happen when they die. This is a part of human nature; being scared of what is unclear, humans strive to know the upcoming events that will happen to them. With perpetual life, the future becomes clear, the anxiety fades away, and life becomes easier. John uses the concept of eternal life throughout his gospel, explaining it and how an individual may have it. In his teaching, John states that everyone who lets God in their heart receives the gift of eternal life.

Johns gospel is a piece of art, the mantra, which guides its readers toward Gods paths, and opens their eyes and hearts to Him. The teaching consists of materials that are targeted at any audience. It must be appreciated and studied appropriately in order to understand the meaning of it and the message John aims to convey. The meaning of Johns gospel makes the readers aware of the concept of eternal life, inspires them, and provides them with knowledge.¹ The audience will benefit from the gospel by deriving wise spiritual conclusions and insights, which will fulfill people as the children of God.² It is fundamental to spread the word from the teaching to others, educate them on Jesus, help let Him in their hearts, and, consequently, provide people with the gift of perpetual life.

John, in his gospel, draws attention thoughtfully to eternal life. His concept of it distinguishes it from the one the majority of people have, so it is fundamental to understand what he means by that. Firstly, he claims that eternal life begins with the present, not the future.³ Such an attitude and perspective are highly rational and have a good influence on people. Many humans tend to postpone anything good that comes to their lives for later. They save money for a rainy day, hold candies to eat only on holidays, dive into work to earn money, and have a good life only when they are retired. This is destructive and irrational to live this way: people must remember that they have to start enjoying their life at this moment.

Johns concept of eternal life shows that a person can have it now and not after death. It helps people live their lives to the fullest without postponing pleasure and a good life. Only one thing that needs to be done is to follow God and let him in their heart. Knowing, admiring, respecting, and understanding God, ordering a life around Him, and learning to see Him in any situation will give a person eternal life.⁴ This concept teaches people that they must enjoy, savor the current moment, and be mindful. Eternal life is a more spiritual concept, so it cannot be measured by time or science; there is no breakpoint when it begins or ends. Thus, there is no need to wait for death to enjoy eternal life because anyone can have it right now. Although John emphasizes the meaning of the present time in infinite life, he does not refuse the future of it.

As was mentioned, Gods followers and those who let him in their hearts will be given perpetual life. For God so loved the world that he gave his only Son so that everyone who believes in him may not perish but have eternal life.⁵ Jesus was sent to the Earth to tell and reveal to people God and tell all the truth about him. His birth was a notable and crucial event in history. More than two thousand years passed, and nowadays, people are still joining God and following Him. Jesus, fully divine and fully human, spread Gods word and His will, so if anyone aims to see what Gods life is like, they only have to look at Jesuss life.⁶ Thus, letting God in a heart will bring a person to a new spiritual level, which will provide them with eternal life.

In Johns gospel, the eternal life concept is more contextual than literal. Many scholars believe that the concept of eternal life John uses in his gospel stems from the Jewish the life of the age to come, which is a blessing after a resurrection.⁷ The word life consists of the concept of time, space, and quality. John emphasizes the quality of life in this concept and does not talk about the duration of it. Writing about eternal life, he means the non-materialistic one, which cannot be destroyed. It seems that he shows the perpetual life as something that is bounded by neither time nor anything earthly. The phrase the life of the age to come is ambiguous and is hard to translate in English or explain properly in plain words. Such a concept must be perceived on a spiritual level; it is something immeasurable, ubiquitous, and conceptual.

To fully understand the meaning of Johns eternal life, a person must quit everything earthly and refuse the old concept of perpetual life they knew before. When it comes to God, to understand His word, it is needed to forget about the materialistic world because sticking to everything earthly; a person will not let Him in their heart. Letting the old concepts and systems go, refusing everything that held a human from the highest level of spirituality will set them free and provide them with the space where divine energy will enter. When a person needs to put something new in a vessel, it must first be empty and contain sufficient space for it. Thus, by freeing the heart, an individual will free the space for Jesus. Therefore, a person will come to a new level, the spiritual one, starting feeling the blessing of eternal life now.

Thus, to be provided with eternal life, any person should believe in Jesus, as John states. However, in his gospel, he writes that He did not commit Himself to the believers. The reason for that is quite simple: people cannot be trusted. Even though Jesus believed in humans, he could never rely on them and always had to be careful.⁸ Such an attitude impresses, and it is highly rational and wise. Despite Jesuss mercy and virtue, he did not undergo for His emotions and stayed level-headed. Many people have to consider it and adopt this thought. It is true: no matter what person it is, they may always betray their close and beloved ones. Unfortunately, it is human nature that can never be trusted. It is fundamental to respect people and show them mercy, but at the same time, stay composed and rational as Jesus did.

Mans nature was like that for thousands of years, which was a considerable problem. Like any problem, this one had to be solved, so Jesus Christ came on Earth.⁹ Due to their sins, humans were sent to hell for infinity and banished from heaven. It is said that everyone, who commits darkness, refuses any light, so Jesus aimed to help people, make them aware of their actions, and spread his word. As it is clear, he provided every person who believed in him and allowed the light in their lives with eternal life. The conditions of receiving perpetual life were simple for everyone who truly desired it to be able to get it. Jesus said that everyone who hears His word and believes in God receives eternal life.¹⁰ Here people can see how lenient and warm-hearted Jesus is and what sacrifices he made to come to Earth and rescue people.

In conclusion, everyone who lets God in their heart, respects, understands, and listens to Him will be provided with eternal life. Johns concept of it is clear: he claims that anyone can be blessed with it; the only thing needed is to believe in God, trust Him, and order life around Him. This concept shows people how lenient and warm-hearted God is. Furthermore, perpetual life is something that a person can have at the moment without any need to wait for death and then savor it. This concept is highly powerful and must be understood with an open soul, more at a spiritual level, than on a materialistic one.

Bibliography

Bible. New Testament. Gospel of John. 3:16.

Church of the living God. 2021. Eternal Life Begins Now (1 John 5:2-13).

Elliff, Jim. 2021. What the Book of John Says About Eternal Life. Cristian Communicators Worldwide.

Keener, Craig. 2022. Eternal Life in John. Bible Odyssey. Web.

Andreas Köstenberger. Encountering John: The Gospel in Historical, Literary, and Theological Perspective. Baker Academic, 2nd Edition, 2013.

Judith Lieu, and Martinus Boer. The Oxford Handbook of Johannine Studies (Oxford Handbooks). Oxford University Press, 2018.

Myers, Jeremy. n.d. Eternal Life vs. Discipleship in the Gospel of John. Redeeming God.

Philosophical Investigations. 2018. Extract  Johns Gospel in Eternal Life. 

Smith, Colin. 2018. What Jesus Says about Eternal Life. Open the Bible.

Johnson Thomaskutty. The Gospel of John: A universalistic reading. Delhi: Christian World Imprints, 2020.

Footnotes

1. Johnson Thomaskutty. The Gospel of John: A universalistic reading. Delhi: Christian World Imprints, 2020.
2. Andreas Köstenberger. Encountering John: The Gospel in Historical, Literary, and Theological Perspective. Baker Academic, 2nd Edition, 2013.
3. Craig Keener. Eternal Life in John. Bible Odyssey. Web.
4. Church of the living God. 2021. Eternal Life Begins Now (1 John 5:2-13). Web.
5. Bible. New Testament. Gospel of John. 3:16.
6. Philosophical Investigations. Extract  Johns Gospel in Eternal Life. Web.
7. Judith Lieu, and Martinus Boer. The Oxford Handbook of Johannine Studies (Oxford Handbooks). Oxford University Press, 2018.
8. Jeremy Myers. Eternal Life vs. Discipleship in the Gospel of John. Redeeming God. Web.
9. Jim Elliff. What the Book of John Says About Eternal Life. Cristian Communicators Worldwide. Web.
10. Colin Smith. What Jesus Says about Eternal Life. Open the Bible. Web.

According to Spinoza, the superstition stems from the willingness of individuals not to link everything to certainty. Therefore, a person who is in danger or cannot support themselves is most prone to opening to divine assistance. This is an important idea that shows that fear represents a vital mechanism causing superstition to work under a variety of conditions that cannot be predicted. The inherent irrationality characteristic of humans is the key to understanding how superstition is born due to human weaknesses and unwillingness to resolve difficult situations on their own. With every person on Earth being influenced by fear to a certain extent, superstition is affected by human instability and confusion, which leaves room for the development of religion. The latter, on the other hand, represents a careful outline of human passion and unpredictability, with these two being at the forefront of peoples credulity and everyday life. In Spinozas text, superstition is directly related to religion because people can be led easily while showing extreme fidelity. The prejudice that comes with superstitions cannot be eradicated either.

When Spinoza claims that the Bible teaches only obedience and that the knowledge of God is a gift, not a command, he means that justice and charity do not have to be linked to religion in order to work properly. People should excel in preaching the word of God while trying to understand how their own beliefs could elevate them above the superstition that comes with religion. The concept of the divine mind shared in the Bible is perceived by Spinoza as a call to obedience and not a revelation that has to be made available to every human around the world. In order to prove this idea, Spinoza comes up with a thesis that Scripture does not damage the fundamentals of faith while religion does, through the interface of exploiting obedience and revealed knowledge. Also, Spinoza refuses the existence of subordination between natural knowledge and faith, which makes it safe to say that religion (and the Bible in particular) deprive human beings of their true powers. The notion of sovereign authority is another important venue since it shows how the natural right to believe and remain self-determining cannot be taken from people.

The dogmas of faith described by Spinoza represent the true knowledge that cannot be eradicated from the equation of religion and creed or ignored completely since common people cannot be deprived of their right to believe or retain autonomy. The divine doctrine has to be perceived separately from the notion of religion in order for the given person to understand the philosophical background since the Bible itself can be seen as an adaptation and not a standalone text for any given person. The contradiction between the religious text and Gods teachings is the main source of authority for the Bible. Accordingly, the dogmas of faith attain a much more philosophical meaning at times when most of the religious teachings are professed through the prism of obedience that no one contests. There are no tangible rewards to support such beliefs, and Spinoza reinforces this same idea by claiming that simple faith is not enough based on the Bible. There are numerous examples of the need to obey God in the Bible, but it does not go in line with the Law that could be universally acknowledged as the only truth.

Introduction

Religion plays a significant role in every human beings life, and it arises a necessity to have an insight into vital parts of it. It is essential to be aware of liberation theology that can be considered a religious movement centered in Latin America, in the view of the contemporary worlds tendencies. Gustavo Gutierrez, known as the father of the mentioned method of defining Cristian faith, is the significant figure that shall be paid attention to. This essay will examine liberation theologys background and provide a detailed overview of Gutierrezs contribution to it.

Liberation Theology

It is possible to provide a comprehensive definition for the term Liberation Theology. According to Britannica, T. Editors of Encyclopedia (2020), it is the religious movement arising in late 20th-century Roman Catholicism and centered in Latin America (para. 1). The date of the theologys birth is 1968, and this event is associated with the second Latin American Bishops Conference that was held in Medellin, Colombia.

There was issued a document affirming the rights of the poor and asserting that industrialized nations enriched themselves at the expense of developing countries (Britannica, T. Editors of Encyclopedia, 2020, para. 3). Liberation theology is an attempt to comply with contemporary realities, as it applies religious faith by providing assist to oppressed and poor ones through involvement in political and civil affairs. It is also focused on raising social awareness about inequities in socio-economical structures and changing how such communities mechanisms operate.

It is the primary statement of this faith that God speaks through the poor individuals lips. It is so because they are the weak part of society, and the magnificence of the community can be defined by the level of life of those with the lowest wealth. Therefore, Liberation theology claims that the Bible can be understood only when seen from the perspective of the poor (Britannica, T. Editors of Encyclopedia, 2020, para. 2); (Gutierrez, 1970). It implies that the Latin American church is significantly different from the European one because of the emphasis on the improvement of economically disadvantaged ones lives.

Gutierrezs Contribution to Liberation Theology from Latin American Perspective

Gustavo Gutierrez is the most famous figure associated with liberation theology. He was born June 9, 1928, and is known to be a Roman Catholic theologian and Dominican priest emphasizing a Christian duty to aid the poor and oppressed people. He is the author of the text Teología de la liberación or A Theology of Liberation that was the ground for the movement to arise (Britannica, T. Editors of Encyclopedia, 2021, para. 3).

In this work, Gutierrez developed a new spirituality that is based on the solidarity of the poor individuals and asked the church to assist in changing the existing social and economic institutions to achieve social justice (Britannica, T. Editors of Encyclopedia, 2021). In addition, he was the author of numerous other books and articles and founded and directed Institute in Lima to minister to the economically disadvantaged. The significance of the contribution of Gustavo Gutierrez to liberation theology cannot be overestimated, as his work was the foundation of this religious movement.

Conclusion

Liberation theology is a progressive religious movement that is of great importance in the contemporary world, especially from a Latin American perspective. It emphasizes the necessity of supporting the poor and oppressed individuals and promoting social justice in distinct institutions. The most significant figure of this theology is Gustavo Gutierrez, who is the author of the text, which became the foundation for the faith. He is also the person who significantly contributed to the level of life of economically disadvantaged individuals.

References

Britannica, T. Editors of Encyclopedia (2020). Liberation theology. Encyclopedia Britannica. Web.

Britannica, T. Editors of Encyclopedia (2021). Gustavo Gutiérrez. Encyclopedia Britannica. Web.

Gutierrez, M. G. (1970). Notes for a Theology of Liberation. Sage Journals, 31(2), 243261. Web.

If you need to give an example to differentiate Augustines views on the self from Aquinas, this essay sample is for you. Here, you will find an explanation of the similarities and difference between Augustine and Aquinas regarding their philosophies and theological approaches.

Augustine vs Aquinas: Introduction

The views of Thomas of Aquinas and Saint Augustine contain many similar points. However, some difference exists between the two thinkers. Aquinas and Augustine had different attitudes to philosophy.

While Augustine offered individual ways to cognize God, Aquinas presented logical proofs that God exists. Unlike Augustine, Aquinas acknowledged earthly happiness. The critique of Thomas to Augustine was gentle since Augustine was a renowned theologian, respected by Aquinas.

Aquinas and Augustine: Attitudes Towards Philosophy

Thomas Aquinas and St. Augustine held different attitudes towards philosophy. In the view of Aquinas, philosophy is a science, which, unlike other sciences, receives its principles via Gods revelation without borrowing principles or depending on the other sciences. Philosophy has to use the other sciences as its handmaidens because of the deficiency of human mind (Thomas Aquinas 5-12).

Thomas considers theology a part of philosophy, but theology contained in the sacred doctrine is different from the theology that is a part of philosophy, i.e. the sacred doctrine is not a part of philosophy. In other words, for Aquinas philosophy is a superior science that includes theology.

For Augustine, philosophy is an instrument. Even though the majority of philosophers were pagans, their writings and views should not be feared (Saint Augustine On Christian Doctrine 48-49). Instead, the things these philosophers claimed should be taken out from them and converted to the use of Christians since many of their claims were reasonable despite them being pagans.

This knowledge, Augustine says, would prove useful in the worship of one of God (Saint Augustine On Christian Doctrine 49). So, while Thomas considers philosophy a universal science, Augustine considers it an instrument for Christian theologians.

Approaches to Establishing the Existence of God

The ways, in which St. Augustine and Thomas Aquinas presented the proofs of Gods existence, were different as well. Augustine considered that three ways were available to humans to learn about the existence of God. First, through mystical experience, which only a few people can receive.

Second, through faith, i.e. a person had to believe the claims of others, who had mystical experience (Saint Augustine The Confessions of Saint Augustine 111). This way presents wide knowledge to a person. Third, through reason, i.e. an individual should come to a logical conclusion that God exists.

The last way, In Augustines view, was available to most humans. Aquinas, in his Summa, offers three articles on this problem. In the first one, he states that the claim God exists is self-evident, but not to humans. In the second one, he says that it is possible to prove Gods existence to people. In the third article, Aquinas presents five logical proofs that God exists:

1. all things are in motion, so there is someone to start the motion;
2. everything has a cause, so there should be a first cause;
3. the existence of things is casual, so there needs to be a thing necessary in itself to cause them;
4. things have characteristics to different degrees (good, better). There will always be something of a greater degree. Therefore, there has to be something of the greatest degree.
5. all living beings are striving to the better, so someone is guiding them (Thomas Aquinas 22-29).

Basically, the difference between the approaches of Augustine and Thomas is that the former offers the ways for individuals to learn about the existence of God, whereas the latter present logical evidence.

Augustine and Thomas Aquinas: Views of Happiness

Some differences exist in the understanding of happiness by the two thinkers. According to Thomas Aquinas, happiness consists in goods of the soul rather than that of the body or some created good.

Additionally, happiness is an activity of speculative intellect. Only in the vision of divine essence can a person find their ultimate happiness. Unlike Augustine, Thomas considers that some imperfect happiness can be achieved on the Earth, but the only way to receive perfect happiness is to develop ones natural powers such as intellect and will (Thomas Aquinas 1330-1344).

Augustine holds that the only happiness a person can achieve is in God, and considering that anything earthly can bring happiness is a mistake (Saint Augustine City of God par. 4). Overall, Thomas and Augustine agree that true happiness is connected with God, but Thomas distinguishes a kind of imperfect earthly happiness.

Criticism of Augustine by Aquinas

Thomas Aquinas often quotes Augustine and expresses his disagreement with his views, particularly in Summa Theologica. For instance, Thomas cites the opinion of Augustine, who said that the Bibles words about the creation of the world in seven days were metaphorical. Thomas gently rebuffs this opinion.

Several Augustines notions on happiness are criticized in the same gentle way. Apparently, Aquinas was not willing to criticize Augustine severely for two reasons. First, Augustine was a renowned theologian, highly respected by the church. Second, Thomas agreed with Augustine in a lot of things, and several disagreements were not a sufficient reason for him to present strong criticism of Augustine.

Difference Between Augustine and Aquinas: Conclusion

Thomas Aquinas and Saint Augustine understood some important problems differently. Their attitudes to philosophy were different. The approaches of these thinkers to establishing the existence of God did not coincide. Even though their views on happiness were similar, Aquinas recognized earthly happiness, unlike Augustine. Thomass critique towards Augustine was subtle due to the churchs and his own respect to this thinker.

Works Cited

Saint Augustine. The Confessions of Saint Augustine. New York City, New York: Open Road, 2014. Print.

Saint Augustine. The City of God (Book XIX). n.d. Web.

Saint Augustine. n.d. On Christian Doctrine. PDF file. Web.

Thomas Aquinas. n.d. Summa Theologica. PDF file. Web.

Theology, like psychology, is driven by the urge to understand human nature. Clinical psychology dominates psychologys discipline, and its subject matter frequently intersects with religious questions. The crucial question is whether psychology can help humans from the perspective of philosophical anthropology. Thus, the essay will compare philosophical anthropologys psychological and theological understandings, analyze distinct contributions from both fields, and emphasize that psychological and theological perspectives can be reconciled.

Psychology offers a framework for considering the complexities of human nature and behavior. Entwistle (2015) states that it includes ideas created from many viewpoints and uses various epistemic methodologies to present a complete picture of people as biological, psychological, and social creatures. Psychology also gives information about people that can only be obtained via empirical research. Although theologys methodology and sources differ from psychologys, it has many of the same aims and constraints. Instead of arranging its findings into a bio-psycho-social framework, theology will organize its observations of human nature in terms of a finite being made in Gods image and damaged by sin. As a result, while psychology may inform people about human behavior, it cannot provide the greater backdrop that gives life purpose and direction.

Several contributions offered by psychology are absent in theology. For instance, what people view as moral or immoral is merely a question of biologically and sociologically conditioned belief in psychology. Because it claims that there is nothing other than the material sphere, materialism cannot establish reason or morality in anything other than the material realm. Evolutionary psychologists have proposed several ideas on how moral thinking originated due to the survival advantage it imparted to the human species. Increased cognitive capacities, for instance, gave rise to emotions, inclinations, rule-based reasoning processes, or ideas (Entwistle, 2015). In theology, on the other hand, God is ultimately the source of reason and morality, and psychology lacks this contribution. Nonetheless, like their psychological counterparts, theological viewpoints on philosophical anthropology are multiple interpretations depending on the evidence accessible for investigation.

Theological knowledge of human nature incorporates Scriptures regarding human nature and the historical development of many theological systems as they grapple with Scriptures teachings. Most theology literature provides considerable attention to the conception of humans as created in the image of God and as sinners. Nonetheless, it pays little attention to humans as finite creatures. The significant contribution of Christian theology that is absent from psychology is that humans are created to honor and serve their Creator, and they owe everything they are and possess to God (Entwistle, 2015). Hence, whether one accepts the premise that moral awareness originated as an evolutionary adaptation, the issue of how something can be proved to be morally compelling or morally delinquent remains unanswered in psychology. On the other hand, another distinct contribution is that Christian morality is based on Gods design and intention. Psychology offers logical underpinnings for ethics and encompasses all parts of the human experience, from brain processes to national acts, from infant development to care for the elderly. On the contrary, theology recognizes that moral consciousness necessitates moral obedience based on Scripture.

To conclude, despite their methodological differences, psychological and theological viewpoints on philosophical anthropology share a high degree of agreement. A psychological viewpoint allows one to comprehend humans as bio-psycho-social creatures. Human biology is complex, fascinating, and occasionally flawed. People have extraordinary powers, but they also have limitations. A biblical anthropology grounds personal worth on recognizing that individuals are carriers of Gods image, fearfully and wonderfully created. As creatures, humans have limitations and rely on God for their survival.

Reference

Entwistle, D. N. (2015). Integrative approaches to psychology and Christianity (3^rd ed.). Cascade Books.

The rapid development of Western civilization and the ongoing secularization of society cannot be doubted or reversed, with the societal rebuilding serving as a step toward new approaches to religious discipleship. Pleasantville (1998) is a movie that brilliantly shows how worldviews are transforming, causing rapid social change. In its essence, the movie explores the problem of searching for personal meaning, with the unfolding story showing that both the society of an imaginary world, Pleasantville, and modern society represent distinct worldviews that are inherently meaningless. The movie shows how can a merely privatized, secularized, and pluralistic society achieves pleasure. On the surface level, both worlds, the real and the imaginary, offer some basis of meaning; however, through the perspective of filmmakers, the two societies are enthralled in their vanity that leads to no satisfaction. This is because both Pleasantville and modern society would act as if they offer some meaning to their members when in fact, their lives have no meaning.

The plot of the movie revolves around two 90s teenagers, David and Jennifer, being transported into the black-and-white world of a TV show set in the 1950s. The world of Pleasantville is similar to that of Leave It to Beaver, where the weather is always 72F while the local basketball team is never missing a shot, and it is highly symbolic. The theme of repression, both external and internal, is highly relevant in the context of the movie. Both teenagers who find themselves in the perfect world are trapped and repressed in their own ways. Jennifer is fond of living a life entirely ruled by social status. David, meanwhile, is highly introverted, and the only thing that gives him comfort is embracing the world of Pleasantville and its quirks.

As suggested by the name of the town, everything there was in service of pleasantness. There is no awareness of art, sex, profane words, or simple geography outside the perfect world because, according to its citizens, there is merely no need. However, soon after she arrives, Jennifer begins destabilizing the ideally balanced world by sleeping with her boyfriend in the show, Skip, who becomes obsessed with the newly-discovered act. Subsequently, the towns Lovers Lane, which used to be the place for couples to hold hands at most, became the location for teenagers to fool around. However, the discovery of sex in Pleasantville is not the only thing to break the repression spell in the town. For example, David is the one to show Mr. Johnson, the local soda fountains owner, that his work routine does not have to be precisely the same every day. Consequently, Mr. Johnson gets inspired to break free from the shackles of the routine and paint a nude portrait of a woman in the stores window, thus causing intense town outrage. As more Pleasantville citizens get freedom, they start turning color, while those still following the strict rules of the establishment remain black and white.

There are many biblical allusions that the filmmakers show in Pleasantville. For instance, David is presented as a Jesus-like figure, a messiah that brings knowledge to the citizens of the town and helps them escape the utopia that prevents them from living to their full potential. There is a scene in the movie in which David retells Huckleberry Finn while the teenagers listening to him do not know the rest of the story. In the scene, links between Jesus and David can be made as many people wanted to hear what they had to say and absorb their wisdom. Moreover, the story of Pleasantville teaches about the nature of sin and its influence on the formation of humankind. At the surface level, sin is presented in the movie as something exciting, and what brings color to the world while living according to set principles is meaningless and black and white. Thus, exploring Pleasantville from different perspectives can offer a further insight into the morale of the story.

Cornelius Plantinga focused on the exploration of sin as culpable in disturbing balance and clarity in society. According to him, God, humanity, and everything else on the planet are designed to live together in delight and harmony, with all being the way the Creator intended it to be. Sin, however, is the disturbance of the balance that must be avoided at all costs. Thus, Plantinga may see the world of Pleasantville as an undisturbed land that has never experienced sin, which means that it should have been preserved in this state. However, the arrival of David and Jennifer, the two prophets, turned the world of the perfect town upside down. In the theologians eyes, everything happening in Pleasantville after David and Jennifers sharing of wisdom is sinful, and people should seek Gods forgiveness.

Plantinga also explores sin as something that can slip into ones consciousness and seem pleasant, but more often than not, the results can be disastrous. This is because humans are prone to self-deception about ones wrongdoing, which is quite addicting and instrumental in suppressing conscience. Therefore, following this logic, when being exposed to the knowledge of sin and the pleasure that it brings, the people of Pleasantville convince themselves that it is something that should be encouraged. According to the theologian, human sin breaks the peace and perverts what is special and human about people. It can distort its character, which is the fundamental feature of human nature. It corrupts powerful capacities in individuals, such as thought, emotion, and belief, so that people become capable of attacking God or others.

The theologian will consider Pleasantville as running counter to his theological vision because the filmmakers present the epiphany of the town as its citizens breaking free from oppression and control. In Plantingas mind, this moment does not signify epiphany but rather the towns succumbing to sin and embracing self-deception. Moreover, the theologist suggests that sin often lies at the root of humans miseries, such as loneliness, estrangement, and meaninglessness. The lack of meaning is the problem in this instance because the citizens of Pleasantville had no purpose in life  every day was the same, and nothing substantial was taking place. They had no knowledge of art or geography, which is why their introduction to sin, such as sexual pleasure, had such a powerful impact. As a rule, sin tends to cause misery and result from it, as suggested by Plantinga. Therefore, the theologist may look at the movie as proof that without purposes, such as the belief in God and the following of His commandments, inevitably results in sin because human nature is prone to it.

In contrast to Plantingas views on sin, Bruce Epperly may approach the evaluation of Pleasantville from a different perspective. While Plantinga believes that the exposure to sin by the citizens of the perfect town needs forgiveness and the establishment of purpose, belief in God, Epperly views sin as a conscious choice that people make since God gave people free will and cannot exert any control over their actions. In his book, Process Theology: Embracing Adventure with God, the evidence for God being at work at all times is illustrated in peoples ability to think freely. In contrast to the traditional view of Gods power to influence or control peoples decision-making, Epperly suggests that His power is rather relational and contextual than deterministic or predestination. Instead of being blind followers of God, the theologist invites people to partner with Him in healing the world and making it a better place.

Epperly is an adamant supporter of process theology, which is a modern non-evangelical approach that suggests that the understanding of God is rooted in the natural world around people. The philosophy entails that God is not omnipotent and can be changeable and interactive with humans, which counter the traditional view of the classical God. In Epperlys view, the citizens of Pleasantville have lacked purpose in life and lived by strict rules because they did not understand that they could make their own decisions. However, their introduction to freedom and creativity gave them purpose as they now could break free from the oppression and could be in control of their lives.

Even though the epiphany comes with sin, there is no way of avoiding it altogether because it is a part of human nature. Moreover, process theism does not delve deep into exploring the notion of sin or redemption, which explains why Epperly may not find the epiphany of Pleasantville as the emergence of sin and its taking over. In Epperlys view, it is not sinful to explore ones creativity or engage in sexual behaviors because God does not exert complete control over human beings decisions. As David and Jennifer introduced the town to new knowledge and opportunities, it was the decision of others whether to follow their lead. Whatever the consequences of that decision, the people of Pleasantville are the ones to be held accountable for them. Epperly wrote about the importance of embracing authentic experiences and learning from them because life should not consist of strict rules that must be followed at all times. Embracing new ideas and concepts was instrumental for Pleasantville citizens to live their life in full colors.

To conclude, Pleasantville is an enigmatic work that allows for the exploration of the plot and morale from different theological perspectives. Stuck in their black and white world, the citizens of the perfect town did not have any freedom but later were seemingly enlightened and learned how to live life freely. The different perspectives offered by Plantinga and Epperly allow looking at the story from various angles that align with the theologists approaches. Plantinga is likely to view the transformation of Pleasantville as humans deceiving themselves and falling into the trap of sin, for which they must seek forgiveness and redemption. Moreover, people must have a purpose in life in the form of belief and dedication to God. Epperly, however, will not judge the citizens for embracing newly-found pleasures and opportunities as he advocates for approaching life as an adventure given by God.

Through the years, a large body of knowledge has been attained on what the Bible and other naturalistic and scientific disciplines teach about creation. Although many people, especially Christians, do not want to engage in the often heated debate about creation, it is imperative that such a topic is discussed since it not only enlighten the faithful about the purpose of God in creation, but it also serves to separate the true theological doctrine from science and other dogmas.

It is imperative to note at this early stage that creation theology is undoubtedly evident in the Holy Bible, but the doctrine of creation was nurtured in the early centuries of the church (Russell para. 1). It is the purpose of this paper to evaluate creation theology as expounded in the book of Genesis, with a view of understanding what God meant for us.

The theology of creation as reflected in Genesis presents the Church’s thinking and views about the relationship between the almighty God and the physical world as it is informed by our own comprehension of the Holy Bible coupled with the observations of nature (Lienhard 23).

According to the author, Genesis 1 teaches that one omnipresent God summoned the world into existence, and that all of creation, created by the all-powerful God, responds to His call. Of fundamental importance is the fact that God’s creation as seen in the Book of Genesis has order and structure, and is inarguably transfigured to reveal God’s presence. However, the creation is natural, not divine, and Adam and Eve’s sinful nature at the Garden of Eden reveals just that.

According to House, it is in Genesis “…that the fact that God is the only creator, indeed the only deity, begins its key role in biblical theology” (6). In more than one way, other successive doctrines flow from the truths in this Book, and all are founded on the principle and understanding that God is the creator.

Christians must therefore receive and process the knowledge through the art of human reason, but ultimately, they must accept the knowledge as true by faith. The fact that the church of Christ has long confessed creation as a key ingredient of faith is undeniable. Indeed, Genesis 1-2 bears one of the guiding principle of all Biblical Theology – that the true “living God of the Bible is the maker of heaven and earth, of all things whether seen or unseen” (House 6).

It therefore follows that the creation, according to Genesis 1, is inarguably dependent upon the Creator for all of the authority and capacities under its possession, and for its continuous existence in the universe (Lienhard 27). The creation must honour and pay tribute to the Sabbath, the almighty God’s chosen day of celebration and rest since this very special and holy day is anchored in the act of creation, that is, after God created all creations in this universe, He chose to rest on this particular day.

The said days of creation are well documented in Genesis 1:3-5. During these days, God is depicted as intelligent, powerful, authoritative, and orderly as He just orders creations into existence (House 8). The creation phenomenon further implies that God is entirely capable, responsible, and copiously knowledgeable about every single creature in the universe since “all that occurs God does” (House 8).

Creation theology as accounted for in the Book of Genesis can never be exhausted. However, Genesis 2:1-3 shows God’s satisfaction with His own creation since all what He needed to accomplish in creation has already been accomplished perfectly (House 8). In Genesis 2:4-25, God ceases to create and turns his focus on developing a rapport with human creation at the Garden of Eden.

The book of Genesis therefore enlightens us of the fact that God alone is the Creator; He is the uncaused cause of all creatures in the universe. The Book also teaches that the omnipresent Creator is divine, but also has a personal nature, and as such, He entrusts man with the care of all living creatures in the universe. Lastly, the book illuminates God’s principles of intelligence, power, goodness, and kindness (House 15).

Works Cited

House, P.R. Creation in Old Testament Theology. (n.d.). Web.

Lienhard, J.T. The Bible, the Church, and Authority. Minnesota: The Liturgical Press. 1995. Web.

Russell, R. The Theology of Creation. (n.d.). Web.