The game plan will basically involve the following phases.
Preparation Phase
The Ministry shall be known as Sheepfold Ministries. Before setting up this ministry, there are things that have to be done putting into consideration that it is God directed. After deciding the name that I am going to use, I will pray about it so as to know God’s will as the word of God tells us that people are normally destroyed because of lack of knowledge and vision. It is therefore important to have vision, education and training as some ministry opportunity takes even months. Legal Considerations is an integral part in any ministry and will be considered seriously. This will include articles of incorporation that will give me a legal entity from which I will work from. State license is also important and it will to be applied for. This phase involves assessment and building of support teams.
Assessment basically deals with assessing the areas of need in terms of evangelism, preaching and teaching. This will involve visiting different parts of the country while meeting different people who are already serving God in these capacities. Just like any organization, paper is very important and in order to be on the right side of the laws of the state, then all legal documents that are required will be processed at this stage.
The ministry’s goals and objectives and how to best achieve these goals and objectives will be determined. I will get in touch with Christian youth leaders, pastors, Christian women leaders, bishops and other relevant men of God who will be instrumental in the development of this ministry. Building a Support Team is important in order for the ministry to be stable, effective and efficient. The team should have God fearing people who are devoted in prayer. This is a step that takes time to build and fulfill and the larger the number of intercessors, the larger the ministry will be. This is where the battle begins and where spiritual war fare is done (Pikele, & Metuele, 2008 and Ogwelole, 2005).
Planning Phase
This phase will involve putting into place the assets and capital for the ministry. The organizational structure will be established just as in the Old and New Testament where there was structures of leadership. The planning phase of the ministry will mainly involve funding, testing of the ministry and communication. Funding forms integral part of any ministry and therefore it is a concern to all that will be serving in the ministry. Funding will therefore form one of the prayer items so as to seek God’s intervention. Testing the Ministry is important because God’s timing is different from our own timing and sometimes we may think that it is the right time yet it is not.
God’s opportunity does not always remain open and this lives us with the option of prayers so that god can direct us on when to roll out the ministry. It is therefore important to test this ministry just as Paul wrote. Communication will involve setting up of channels of communication such as telephone services, mobile phone services, internet services and above all a website that will help large number of people to reach the ministry (Pikele, & Metuele, 2008 and Ogwelole, 2005).
Implementation Phase
This phase will basically involve putting into action all that has been drafted in the above phases. For example, the organizational structure for the ministry is put into place where by the positions such as the ministry leader, The bishops and pastors, supportive committees such as accounts committee, pastoral committee, mothers committee, children’s committee, youth committee and any other relevant committee such as the evangelism committee are established. The ministry also acquires offices or rather a place of dwelling or a base from which they operate from. Working in Unity is important in this phase as the scriptures states that we can do all things through Christ.
He worked in unity with the disciples. It is worth mentioning that it took Paul twelve years from the time of his conversion on the road to Damascus to the actual time he started in his ministry and He worked with other brethrens to achieve this (Acts of Apostles Chapter 9). I will reach out to other fellow Christians with whom I will work with closely to make the ministry a reality. Reaching out to others will be very important. Child ministry will form an important part of this ministry and this will be achieved through close corporation with the Mitcham Corps of The Salvation Army that has a well developed and organized children’s ministry and Sunday school (Pikele, & Metuele, 2008 and Ogwelole, 2005).
Evaluation Phase
This phase will involve evaluating the progress of the ministry. It will seek to determine if at all the ministry’s objective and goals have been met. Evaluation will help in knowing the short comings of the ministry and how to correct them. It will also assist in designing prayer items and those factors that need to be dealt with spiritually.
References
Ogwelole, D. C., Effective ministry as Pastor. Nairobi, Kenya: Church Publishers, 2005.
Pikele, D. K., & Metuele, M.N., The art of Pastoring. Kampala, Uganda: Maridadi Publishers, 2008.
The Holy Bible, King James Version., Act of Apostles, Chapter: 9.
Theology is the study of the concept of God. It involves rational and systematic methods for studying the existence of God as well as the nature of religions, religious truths and the relationship between God and humans.
Cosmology involves systematic and rational methods for studying the origin of the universe based on evolution. In religion, mythological cosmology deals with the study of a body of beliefs based on religious, mythological, historical and esoteric traditions about the creation and the origins of man and the universe (Zuntz 126).
Originating from the ancient Greece, Theogony is a synthesis of the ancient Greek traditions about the existence and role of gods. The Hesiod’s Theogony is an account of the narratives that show the origins and ancestry of gods. It also explains how these gods started controlling the cosmos.
According to Zuntz (147), mythology is the rational and systematic study of myths of a group of people or society, including the body of narratives and stories about the nature, customs and history of the people, their beliefs and gods or deities.
The impact of a culture’s mythology, cosmology and theology on the social value- Islam, Christianity and Mesopotamian/Babylonian traditions
Babylonian mythology and its impact on social value
The Babylonian Theogony provides a detailed origin of gods and goddesses who were involved in incest and murder at the beginning of the world. Although the writings present cosmic themes, they are based on realistic details that governed the social life in Babylonia. For instance, the gods, like humans, had to dig into the mass of the earth to release groundwater in order to form the sea. The Babylonian mythology also describes how the deities built cities such as the “Dunnu, the twin towers”, which became the seat of their rule on earth (Damrosch and Pikes 8). These provide adequate evidence of the Babylonian settled farming culture and the great cities. It justifies the Babylonian social value of equal involvement of people in economic activities in order to improve social welfare.
Secondly, the Babylonian social values of peace, love and respect for humanity are portrayed in the Babylonian Theogony. For instance, in the Epic of Gilgamesh, the Earth considers respect for other people. She does not enforce herself on her son because she says, “…Come, let me make love to you” (Damrosch and Pikes 12). In addition, when Amankandu kills his father and marries his mother, he realizes the “crucial pair of sins” he had committed. To reconcile with the social norms, he treats his father’s body with reverence and lays him in the city of Dunnu.
Thus, these aspects of the Babylonian theology indicate how the social values developed. The society expected peace, love and humility. In addition, it held marriage and childbearing with regard as indicated in the Epic of Gilgamesh.
Christian mythology and social values
In Christianity, the social values of equality, love and respect for humanity are described in the belief in God and the Holy Trinity. The belief in the existence of Jesus as a human and the son of God at the same time portrays the Christianity’s social values of love and universal humanity. For instance, Mark recorded Jesus’ response saying, “…The most important commandment is…Love your God and your neighbor”. Every other law is secondary to the law of love (Sykes 56).
Islamic Theology and its impact on social values
One of the main social values in Islamic theology is the nature of humans. In Islam, Allah, the God, provided human beings with a good nature and a purpose. According to Islamic theology, humanity was also “endowed with a deep awareness of the existence of God” (Karenga 48). Thus, humans have the natural and independent ability to perceive what is right, good and ethical. God expects the society to do the right, love and live with each other harmoniously.
Works Cited
Damrosch, David and David Pikes. The Longman Anthology of World Literature. New York: Longman, 2008. Print.
Karenga, Maulana. Selections from the Husia: Sacred Wisdom of Ancient Egypt. Mali: Univ of Sankore, 2009. Print.
Sykes, Stephen. The Identity of Christianity. London: SPCK, 2004. Print.
Zuntz, Günther. Persephone: Three Essays on Religion and Thought in Magna Graecia. Oxford: Clarendon Press, 2001. Print.
The Ignatian vision is one of the perspectives from which it is possible to study the creation of humanity, people’s relationship with God, and the ethical principles of life. Creation is the major theme of Ignatius’s “The First Principle and Foundation,” which, by definition, provides the basic understanding of how the world is organized. This essay focuses on the concept of creation and the morale of humans’ life, as well as how these theological claims are related to other sacred texts.
In the Ignatian theological context, creation is the source of life and is what allowed humanity to emerge. Life in this text is presented as a gift from God, who granted it to people. Other things created by Him exist “to help them in working toward the end for which they are created.” Therefore, the creation of human beings was not God’s sole goal, and life is not the reason for humans’ existence. According to Ignatius’s vision of life, “the end” is the final destination of every human, and God’s creation of people is what leads them to it. Therefore, creation is seen as the beginning of the long way towards God, and the things created by Him should help humans in this lifetime journey.
An important message related to the theme of creation is that people should respect God’s gifts and make the right choices in their lives. Therefore, Ignatius encourages to use all the things created by God that help one towards “the end” and avoid everything that can make a person further from Him. Moreover, he states that an individual should not focus on things themselves but rather on their meaning in their life to become a loving and honest individual. If humans abuse God’s gifts and make them the center of their life, it will prevent them from developing as good people. Therefore, the creation of humanity and material things gives people an opportunity to choose their own path, which would help them in their journey towards God.
The similar motives of creation are presented in Genesis, Chapter 1-3. God created the world in six days and gave life to the first humans, Adam and Eve. The idea of making choices is also reflected in how Eve ate the fruit of the tree of knowledge of good and evil. Because of this disobedience, God cursed Adam and Eve, which proves that the wrong life decisions make people further from Him. Therefore, in Genesis, God is depicted as the creator of humanity and all the things that can be helpful or harmful to people.
In the Book of Exodus, it is possible to see how the ethical principles of life described by Ignatius are reflected in the ten commandments of God. He instructs people to be committed to him, which corresponds to Ignatius’s vision of seeing God in every detail and going towards Him. Moreover, other commandments, such as not to murder, steal, commit adultery, or be envious, imply that being an honest, loving, and kind individual is the only right way leading to God. Therefore, this Book of the Bible reveals the main principles of a good human life.
In conclusion, it is possible to say that Ignatius’s “The First Principle and Foundation” provides a fundamental understanding of the beginning of the world and the moral life principles. Creation is presented as God’s gift, making people closer to “the end.” In life, people need to choose the way that would make them better as humans and help them move towards God. These ideas can also be found in Genesis and Exodus, where the ideas of creation and following God’s commandments reflect how the world was created and what principles of ethics should be the basis of life.
The article begins with a description of the propositions that Galileo was allegedly defending in 1616, which made him be at loggerheads with the Holy Office. The first proposition was that the sun is the center of the universe and entirely immovable by location, while the second was that the earth is not the center of the universe nor immovable, but rotates as a whole. The consultors, upon examining the propositions made by Galileo, returned a verdict that condemned the first proposition as foolish and absurd in philosophy since it contradicted biblical teachings, both in their literal implications and according to the interpretation of the clergy. The second proposition was condemned as erroneous in faith, at least from a theological point of view. On yet another occasion, in 1633, Galileo was accused of believing in a doctrine that was inherently wrong and in conflict with the Sacred and Devine teachings. On this particular occasion, Galileo intimated that the sun is the center of the world and does not shift from east to west as popularly envisaged and that the earth gravitates and is not the center of the world. Galileo was condemned by the consultors for this later orientation, albeit differently. The article, therefore, attempts to evaluate why Galileo was condemned differently on the two occasions although it was only the wording of his propositions that had changed, not his beliefs. The article concludes by suggesting that the Pope must have wanted to deal more ruthlessly with Galileo than the consultors, thus the discrepancy in the two condemnations.
This article not only provides an in-depth explanation of the origins and formation of Anabaptism, a major movement of radical dissent in the early reformation, but also provides background information on how the movement spread its tentacles in Europe, and some of the religious practices observed by the movement, such as adult baptism. By reading this article, it becomes clear how Anabaptists established a long-lasting tradition in Europe and the U.S. despite sustained persecution and mistreatment from both Protestant and Catholic authorities. Afterward, the article discusses some theological social, and emotional motives for engaging in adult baptism, a practice that was unique to Anabaptists. Interestingly, the author of the article presupposes that adult baptism may have been used by Anabaptists as a tool to cover potential splits in the movement. Further, the potential limitations of the practice are discussed, with the author disclosing that the death penalty was attached to anyone found engaging in the physical act of adult baptism. This notwithstanding, the article is comprehensive in its coverage of origins and developments of adult baptism – a characteristic feature of Anabaptism. Various personalities and their contributions to the movement in the early reformation have also been thoroughly discussed. Simply put, this article serves the interests of explaining the origins and developments of Anabaptism in the early reformation, the practice of adult baptism and its implications to the movement, and prominent personalities that have predominantly influenced the movement and made it resilient in the face of adversity.
This particular article deals with how Jesuit missionaries dealt with a multiplicity of cultural challenges, shocks, and beliefs as they traversed the vast Indian sub-continent and encountered other missionaries with different cultural backgrounds but with the same objective – that of spreading the word of God. Here, the encounter in India between the Jesuit missionaries and the St. Thomas Christians in the sixteenth century has been comprehensively explained, and the underlying lessons of the encounter neatly outlined. By inclusively describing the encounter of these two camps in a foreign land, the author of this article underlines the importance of accepting religious plurality, also known as religious diversity, and the power of cultural relativism. The underlying argument in this article derives from the fact that it was the encounter with these “primeval” Indian Christians that triggered the Jesuit missionaries to become aware of the power and significance of the accommodationist paradigm of conversion as opposed to violent annihilation of opponents.
References
Brand, P. 2004. “They had Said Nothing about Rebaptism: The Surprising Birth of Swiss Anabaptism.” German History 22, no. 2, 155-180
Russell, J.L. 1995. “What was the Crime of Galileo?” Annals of Science 52, no. 4, 403-410
Zupanov, Ines G. 2005. “One Civility, but Multiple Religions: Jesuit Mission among St. Thomas Christians in India (16th-17th Centuries).” Journal of Early Modern History 9, no. 3/4, 284-325
Remember; remember the cultural history of Guy Fawkes Day is a volume that was written by Sharpe James in 2005. The book which is 230 pages explores the 2005 anniversary of Fawkes gun powders plot as one of the most famous plots in world history. Even though the book is written colorfully, there are myriad implications worth noting. [1] For instance, the 1605 plot has a great resonance in today’s history in an era when there is religious fanaticism, terrorism, and ideological conflicts. The volume illustrates how on 5th November 1605, Fawkes was found under the cellars of parliament house guarding gun powder. Guys Fawkes is usually remembered for his tyranny act in the 1500s whereby hundreds of Roman Catholics were killed during Queen Elizabeth’s reign. It further examines how The Roman Catholics had great hopes that after the death of Queen Elizabeth, King James who took power would be more tolerant to the Roman Catholics. However, their hopes were not realized and as a result, a group of anarchists was formed. The groups came up with the gunpowder plot to put an end to the violence that was meted against Roman Catholics. In the process, they wanted to eliminate king James 1 and parliament. The set date was November 5th but part of the group felt that the explosion would result in innocent people being injured including parliament members who were not against the Catholics. Hence, a member of the group wrote to a friend to warn him of the impending plan and thus the plot was exposed. Finally, the book illustrates how on the same night, a search party found Fawkes guarding the gun powder. He was then arrested and charged with treason and presently, guy Fawkes is one of the most notorious historical figures in the world.[2]
The book was published in 1987. It introduces English-speaking readers to the theories of Kung”s works on the future of Christology by tackling issues such as deism and theism. The author discusses an existing duality in the religious lives of people. According to Hans Kung, grassroots Christianity and the Christian denomination of the believers have pietism. On the other hand, government officials and politicians’ religions are all about deism flavor. The book gives an illustration of how individuals rationally talk about the blessings of God without necessarily mentioning the name of Jesus Christ or salvation or sin. According to the works of Hans Kung, these individuals merely practice experiential religion not only in their churches but also in their private lives.[3]
“Inventing the sacred: imposture, inquisition, and the boundaries of the supernatural in golden age Spain” was written by Andrew Keitt and published by Brill in 2005. The book examines the issue of Seventeenth-century rationalism (1600-1699). The author explores the inquisition of Spanish to individuals who are self-proclaimed, miracle-working, and holy.[4] The 229 pages book illustrates how the Spanish inquisition started to prosecute people for crimes of attempting to distinguish the existence of “false saints”. The book further draws manuals of religious confessions, autobiographies of spiritual beliefs, spiritual discernment, and trial record inquisition. It points out the imposture of religious problems about the campaigns of Catholics on the issues of confession and social discipline that existed in Seventeenth-century rationalism. The volume also analyses various ways on conceptual controversies in 17th-century medicine, demonology, and natural philosophy and how the same affected church disciplinary goals in society.
References
Keitt, Andrew. Inventing the sacred: imposture, Inquisition, and the boundaries of the supernatural in Golden Age Spain. Boston: Brill. 2005.
kung, Hans. The incarnation of God: an introduction to Hegel’s theological thought as prolegomena to a future Christology. London: Continuum international publishing group. 1987.
Sharpe, James. Remember, remember: a cultural history of Guy Fawkes Day. Harvard: Harvard university press. 2005.
Footnotes
James Sharpe, Remember, remember: a cultural history of Guy Fawkes Day. Harvard: Harvard university press, 2005. p.56.
Ibid, p.28.
Hans, Kung. The incarnation of God: an introduction to Hegel’s theological thought as prolegomena to a future Christology. London: Continuum international publishing group. 1987, p.12.
Keitt, Andrew. Inventing the sacred: imposture, Inquisition, and the boundaries of the supernatural in Golden Age Spain. Boston: Brill. 2005. p.8
Theology has played a crucial role in the historical development of man. Theology has shaped various contemporary issues in society. Indeed, there are indications that theology is yet to transform other vital components of human life (Mueller 7). This observation may also relate to other general process within society. A critical examination of ancient theological sources reveals sensitive issues on the aspect of war. From the book of Genesis in the Old Testament, the first war is portrayed between two brothers. The eruption of hatred culminates into bloodshed. This paper examines the credibility of theology as an important contributor to war.
The credibility of Theology as an Important Contribution to War
Theology is credible for most significant contributions into the field of war. In the description of how man was created, theology gradually reveals the rise of hatred and suspicion amongst men.
A procedural illustration is developed within every book that is theologically recognized (Noll 19). The instance in Genesis, where one brother kills the other marks the beginning of death. It is clear that the first death occurs through a physical tussle. Analytically, other causes of death, including infirmity, are not portrayed in the first instance. The second book of Exodus presents a very vivid situation in which war is practiced. The Israelites were held captives in Egypt and monitored under tight security.
Slavery and protection of territorial borders emerge as pertinent practices notable within these nations. In the contemporary world, these are part of war activities. Only armed soldiers and security guards are charged with this noble responsibility. The escape of captives involved tight pursuit with armed security persons on the trail. This is typically the case noted during the crossing of the “Red Sea” by Israelites (Pickard 34). The incident entailed massive death of the Egyptian soldiers who were on the trail. From these, the evidence of supernatural power in war is revealed. This is evident from the death of these soldiers while crossing the sea. There is an obvious fundamental illustration of this occurrence.
Notably, war can be used to defend oneself during critical moments. The several rituals performed by the Israelites are indicative of something important (Noll 32). War requires special preparations and at times, even rituals. Observably, these are still practiced within the contemporary world. Presently, warheads have to dialogue either with their ancestors or supernatural powers. These are common undertakings normally initiated by these soldiers before any encounter of war. There were specific patterns and methodologies used to respond to crises. The chain of command and science of war was long overdue in the theological world. These have formed the fundamental tenets within the present society.
All militaries are managed and administered through a well-designed chain of command. Moreover, the adherence to strict procedures and protocols of war must have been drawn from these works (Pickard 6). Currently, the most important considerations are to protect the war prisoners and other innocent citizens. The generation of Abraham depicts a lot of interesting historical occurrences.
Some of these are believed to have been the main causes of contemporary warfare. Specifically, there are certain divisions that occurred along the generation chain. These led to the development of malice and hatred. The divisions in terms of race, religion, and tribe, still play significant roles (Altizer & Lissa 70). Generally, they catapult the likelihood of occurrence of war. Theology enhanced the concept of revelation and fulfillment of supernatural dreams. Some of these important prophecies are transpiring in terms of war. These are notable within different geographical regions of the world.
The Picture in Practice
Most occurrences substantiate the discussions on theology and war. Theology has formed the father of contemporary tactics and administration principles applied within armies. The present status of warfare continues to evolve. This is typical of the ancient societies described within different theological sources. The linking characteristics are purely identifiable within all sections of the globe.
Spying has remained an act of war (Noll, 49). These include some of the strategies that were applied to counter-act the weight of various enemies or targets at war. There are only a few disparities. However, these differences emerge due to the advancement in age. There has been an additional development of sophisticated technology for war. It is obvious that the same underlying principles of war indicated within these theological sources are still in wide application.
Conclusion
Several lessons can be drawn from the influence of theology on the general life of man. The modern warfare practices originate from the ancient theological sources. These have continually undergone modification to conform to the prevalent technological applications. Theology addresses and interacts with the issue of war in a very direct and concise manner.
Analysts have always indicated that war is a theological derivation. This conclusion follows the occurrences in the Old Testament and other theological sources. The contributions of theology to various aspects in the contemporary era require an in-depth analysis. It is also appropriate to indulge adequate knowledge in this process.
Works Cited
Altizer, Thomas. J and Lissa McCullough. The Call to Radical Theology. Albany: State University of New York Press, 2012. Print.
Mueller, James. J. Theological Foundations: Concepts and Methods for Understanding Christian Faith. Winona, Minn: Saint Mary’s Press, 2007. Print.
Noll, Mark. A. The Civil War As a Theological Crisis. Chapel Hill: Univ. of North Carolina Press, 2006. Print.
Pickard, Stephen. K. Theological Foundations for Collaborative Ministry. Farnham, England: Ashgate Pub. Ltd, 2009. Print.
Deciphering the messages conveyed in the Bible must be one of the hardest and the most controversial aspect of studying the Bible. It is important to keep in mind that, in most cases, the reader deals not with the source material, but with its translated copy and, therefore, has greater chances of getting lost in the wrong translation. In addition to the fact that the reader has to use the translated medium, for the most part, the fact that the Biblical scriptures can be interpreted in a number of ways also creates a considerable obstacle in the way on the reader’s path to learning about God. As De La Torte put it,
It is not my intention to try to convince the reader of the validity of scriptural interpretations arising from the depths of oppression. Instead, the book provides persons of the dominant culture with a window into a world with which they are unfamiliar, even when this world is but a few blocks away from where they live. (De La Torte 11)
However, by trying to read the Bible “by the margins” (De La Torte, xi) as De La Torte suggests, and to interpret the events and characters described in it from a neutral point of view, one can possibly shape a relatively clear idea of what the narrator was trying to say. Applying the given idea to such stories from the Bible as the so-called Luke-Acts, one can possibly read between the lines of the well-known stories and see the Biblical stories through the lens of its authors, possibly learning to separate the wheat from the chaff.
One of the hand, it can be assumed that the so-called Luke-Acts have been forged for some reasons – mostly, under the Hellenistic influences (Powell 20) – and that they have nothing to do with the actual Scripture. Indeed, there is historical evidence that Christians started adding new writings to the Bible (Powell 51).
On the other hand, even though there are reasons to suspect that the Luke-Acts do not belong to the actual Biblical person, one should ask to what extent the given addition to the traditional Bible defaces the original. Indeed, the fact that later changes were added to the original text could seem a sacrilege. However, the Luke-Acts never actually say anything terrible in the Biblical context – on the contrary, they chime in with the rest of the Scriptures rather naturally. Therefore, it can be assumed that the authenticity of the Luke-Acts does not need to be looked into anymore.
Therefore, another reading of the Luke-Acts definitely questions the authorship of the texts. Arguably, the given part of the Bible could be written by the person who had little to do with the events and the people of the time. The given issue, therefore, begs the question concerning the significance of the authorship. If the stories told in the “Acts” feel authentic, are in chord with Christ’s teachings and raise religious awareness in many people, then their authorship might not be that relevant. Even Powell, who is an acclaimed theologist, makes it clear that he omits a traditional step of telling the students “which ideas and positions ought to be accepted” (Powell 11) because he did not “find it helpful for the textbook to make such determinations” (Powell 11). With that being said, one might agree that true or false, Luke-Acts bear no harm and can be accepted as a part of the Bible.
Works Cited
De La Torte, Miguel A. ”Preface.” Reading the Bible from the Margins. Maryknoll, NY: Orbis Books, 2002. xi-xii. Print.
De La Torte, Miguel A. ”Chapter 1.” Reading the Bible from the Margins. Maryknoll, NY: Orbis Books, 2002. 1-20. Print.
Powell, Mark Alan. “Preface.” Introducing the New Testament: A Historical, Literary, and Theological Survey. Grand Rapids, MI: Baker Academy, 2009. 9–13. Print.
Powell, Mark Alan. “The New Testament World.” Introducing the New Testament: A Historical, Literary, and Theological Survey. Grand Rapids, MI: Baker Academy, 2009. 15–45. Print.
Powell, Mark Alan. “The New Testament Writings.” Introducing the New Testament: A Historical, Literary, and Theological Survey. Grand Rapids, MI: Baker Academy, 2009. 47–62. Print.
Themes brought out in the Gospel of Luke and Luke’s second volume (Acts of the Apostle) are very distinctive and dominant since they bring to a light explicit and implicit understanding of Jesus and how a Christian should live according to biblical principles. As this paper examines, Luke’s narrative puts its focus on the teachings of Jesus to lend a unique subjection to authority through teachings, passion, crucifixion, and resurrection.
Themes
Prayer
Prayer is strongly brought out in Luke’s narrative as a unique and overriding theme. The subject of prayer features prominently in the life of Jesus as a major source of his strength. In the parables of the Pharisee and the tax collector (Luke 18: 9-14) and the persistent widow in Luke 18: 1-8, the essence of prayer intensely comes out as a distinctive tool that executes desired changes. Besides, Luke exemplifies Jesus as an individual whose daily plan and choices were developed and made effective through prayer. Indeed, what interests me is how Jesus sought time alone to pray (Luke 5:16), and even sought direction in choosing his close partners and individuals to continue with his work (Luke 6:12). I see the theme of prayer and its application as a critical component of strength and inspiration as I go through key moments in life.
Stewardship
Luke acknowledges in his narratives the quintessence of sharing among Christians. He introduces this theme in the hymnic outbursts and poetic statements by Mary (Luke 1: 45-56) whereby she claims that God exalts a lowly Israelite and brings down powerful people from high positions. This great reversal is closely related to Jesus’ concern for the poor and the great need for sharing as opposed to hoarding surplus while others lack. I look at this as the core of Christian commitment to share with the maligned, the sorrowful, needy, and poor in society.
The application of this theme in my experience closely relates the parable of the rich fool and poor Lazarus. It focuses on sharing whatever I acquire now and in the future with those who have little or nothing. While not every Christian is called to give up all their wealth to the poor, it is possible that they may end up making more money and store for themselves in banks locally and abroad. However, as Luke posits in the parable of the pounds (Luke 19: 11-27), such Christians will have to answer how they spent the stored money. They will be considered unjust stewards if they do not share that wealth received from God. I take this as a warning to avoid being shrewd with the material possession, gift, or knowledge I have but use it well to propagate objectives that help build others and the kingdom of God.
The power of the Holy Spirit
Luke’s theology is crowned by the introduction of the Holy Spirit as a dominant piece that connects the Gospel of Luke to the Acts of the Apostle. The Holy Spirit performs the role of empowering Jesus, his followers, and all other ministries that followed after the narratives of Luke. In Acts 2:17, Luke indicates that the Holy Spirit is God’s gift that will empower Christians with unique abilities that will advance the kingdom of God (Powell 205). Besides, it is clear that the Spirit will enable sons and daughters to prophesy and the young to have visions. This is exiting in the application as it draws me to a supreme that can enable a young man pursuing dreams of a life with purpose and vision.
Finally, the themes from the Gospel of Luke to Acts of the Apostles are regarded as the beacons of ideal Christian living. As the foundation of the Christian community and moral living, the themes offer practical lessons that I find critical in changing my everyday relationship with others.
Works Cited
Powell, Allan. Introducing the New Testament: A Historical, Literary, and Theological Survey. Grand Rapids, MI: Bakers Publishing Group, 2009. Print.
“I have meditated on the different religions, endeavoring to understand them, and I have found that they stem from a simple principle with numerous ramifications. Do not, therefore, ask a man to adopt a particular religion (rather than another), for this would separate him from the fundamental principle. It is this principle itself which come to seek him” (Al-Hallaj, A Sufi of Baghdad, 888-922)
Introduction
The essence of the quote brings strongly the aspect of Religious Tolerance. The world is full of different Religions from which people identify and define their spiritual reasons for existence. Various religions have conflicting belief systems. This requires recognition of religious tolerance, which forms an important aspect within society since it plays a major role in peaceful co-existence with people from a different religious background. The concept eliminates the essence of discrimination and misunderstanding of those from diverse religious backgrounds.
Such peaceful co-existence can be achieved through the perspective of bringing religions closer through understanding based on aspects of commonality. However, one common basic rule can be identified in almost all religions across the world; in Christianity, the concept is referred to as the golden rule. Religious beliefs are so much held by individuals hence becomes difficult for them to either negotiate or compromise their belief systems. Therefore, tolerance can be defined as the aspect of respecting people in their different nature and not demanding any same action from their beliefs (Highton 14-152)
Concepts of religious tolerance based on World Religions
From the Jewish perspective, extending their laws to encompass other religions seems easy. Jewish laws are normally regarded as accommodative since they can be easily followed by other religions.
A good example is the basic commandments from the Jewish law practiced in the rest of the world (Greenberg 305-341). This may be contrary to Jewish states which are run by Jewish law through special administrative courts. Individuals from Jewish background easily co-exist with others despite their conservative nature towards their beliefs. This shows why currently, the major secular Jewish defense agencies incorporate personnel capable and devoted to handling inter-faith affairs. They create opportunities where members of other faith religions are allowed to discuss and dialogue (Greenberg 305-341).
The real battle, according to some sources centers on cultural forces of godlessness since the various cultural values at some point leave little room for God and at the same time pay less attention to His word. Religions of the world have different teachings and concepts concerning deity. Most religions believe in some supernatural source of power which in some cases is presented in the form of Gods or Goddesses.
Every belief has equal stronger attachments to their gods, justifying the superiority of their religions based on traditions. Various religions have different deity which they believe in. Buddhism believes in atheism, whereby they reject any possibility of God’s existence. Others included in the Atheist group are Unitarians and Universalists. Hinduism is considered Henotheist, where they believe in many deities, where they consider only one to be a supreme deity (Taylor).
Hinduism believes in many gods presided over by one superior God basing their deity on Brahman. Other gods and goddesses have specified jurisdiction from which they operate but under the overall supreme God. Then there is monotheism, which is a belief in single God; those practicing monotheism include Islam, Judaism, Sikhism as well as denominations within Christianity. Christianity believes in a single deity with three dimensions; Father, Son, and Holy Spirit. Christianity views God through different attributes and characteristics such as omniscient, omnipotent, omnipresent, amongst other attributes (Taylor).
History records that Abraham had two sons Ishmael and Isaac. Hence, Islam considers Ishmael as the father of their religion, while Jewish religion believes that Abraham’s second son Isaac is their patriarch. History reveals that Isaac was himself a Jew just like his father Abraham, hence helped in the establishment of Jewish Religion. Such differing belief has caused strife between the two religions, however, the fact remains that Islam and Jewish Religion share a common ancestor and their patriarchs were brothers (Taylor).
Confucianism beliefs revolve around morality and politics. The religion stresses on a number of aspects which include; ‘Li’ focusing on ritual, propriety as well as etiquette, ‘Hsiao’ focusing on love amongst family members, ‘Yi’ meaning righteousness, ‘Xin’ focusing on honesty, ‘Jen’ focusing on concern and benevolence towards others and ‘Chung’ focusing on loyalty towards the state. The religion majorly pays attention to ethics built on rituals at specific important times in an individual’s lifetime. They believe so much in celebrations during specific stages in somebody’s life, which include; birth, reaching maturity, marriage, and finally death (Taylor).
Taoism, on the other hand, developed as a result of the combination of psychology and philosophy focuses on a force flowing through all life. The religion teaches that individuals should be more concerned about the development of virtues based on compassion, moderation as well as humility. The religion encourages planning, for the purposes of attaining the goal within the shortest time possible. They categorize events in terms of either falling on the dark side or the light side, male or female and good or evil. The faithful to this religion believe that man by nature is a good creature, and kindness should be shown to all irrespective of their background beliefs (Moberly 1-135).
According to Buddhism, human being undergoes a certain life cycle which begins with birth and ends in death. However, people can attain some level known as Nirvana after undergoing many cycles and at the same time withdraws from strange desires and self. They do not believe in the existence of God, their need for any savior, eternity, and activities that accompany these beliefs such as prayer. However, with time, the religion experienced some form of integration, making the generalizations unacceptable to some constituent parties within the religion. This has brought some slight conflict because Buddhism is based on too much philosophy (Taylor).
World major religions have common origin based on a resultant covenant between God of the ancient Israelites and Patriarch Abraham. The beliefs describe specific leaders who led Israelites from Egyptian captivity to the Promised Land. They describe leaders such as Moses leading the people out of captivity and giving them the law from God. Then Joshua leading them into Promised Land where they were later ruled by kings, the first king being Saul succeeded by David then Solomon who built the first temple in Jerusalem.
Jewish religion believes in one God who possesses absolute power and wisdom and deserves to be worshipped (Taylor). This same God marvels at good deeds but punishes evil. They believe in absolute goodness in God’s creation hence no need for a savior. At the same time, they believe that they are the only God’s chosen people waiting for the coming of Messiah who will ultimately gather them into Israel and rebuild the destroyed temple in Jerusalem (Taylor).
Judaism believes in the omnipresence of God. Their existence in the modern world is majorly characterized by universalism, which permits them to consider themselves complete within the society (Emil 291).
However, Jewish people indulge in issues of secularism, which they consider to be as a result of their freedom contradicting their past traditional belief, which was purely founded on religious beliefs. Such an idea has granted them the freedom to participate in political and social processes an absolute contradiction to the laid down moral traditions. In the current society, most of the Jews consider themselves un-bound by God’s moral standards (Emil 292).
Conclusion
Religious tolerance led to ignorance on contemptuous issues amongst Christians and Jews. A good example can be drawn from the Holocaust issue, where religious leaders reacted in different ways. During this period Christians believed that Jews contributed so much in confusion experienced in their society through the destruction of biblical truth like the rock of Peter and were viewed as the generators of the evils of capitalism as well as communism.
Christianity as a religion lay claims on the fact that their religion provides ways to forgiveness of sins and attainment of salvation. However, such claims are not acceptable by all Christians hence leading to divergent beliefs causing a denial of some crucial life principles. This has since led to vices such as racism and anti-Semitism, which is believed to be eminent in Abraham-led religions hence denial of human equality (Eckardt 32).
Contrary to other religions, Christianity believes so much in the Bible, making them ignore contemporary lifestyles and focus more on eternity. However, ignorance of human morality within any society set-up is detrimental. The Holocaust event was one of the good examples where six million Jews were exterminated. The occurrence was followed by many questions on the true existence of God who hates evil and rewards good according to the Jewish belief system.
Works Cited
Eckardt, Alice. The Holocaust, Church struggle and some Christian Reflections, Great Britain: Pergamon press, 1987
Emil, Fackenheim. The commanding Voice of Auschwitz, New York: New York University Press, 1970. Print.
Greenberg, Irving. Cloud of smoke, Pillar of Fire, New York: City College Publishers, 1975. Print.
Highton, Mike. Difficult Gospel: The Theology of Rowan Williams, New York: Church Publishing Incorporated, 2004. Print.
Moberly, Elizabeth. Suffering, Innocent and Guilty, United Kingdom, London: SPCK Publishers, 1978.
Taylor, Daniel. Deconstructing the gospel of tolerance, Minnesota, Alabama: Bethel College, 1999.
The topic of the age of the Earth is a matter of debate between theologists and scientists. For the former, the answer is linked to God creating the Earth, while the latter try to discover methods that would provide hints and evidence of the actual date on which the Earth emerged. This paper will summarize the views of different authors on the issue of Earth’s age and discuss the connection of their views to modern problems and theological perspectives.
Sources’ Summary
Creationism is one of the central belief systems that the majority of religious people adhere to. According to de Pomerai and Harris, creationists believe that the Earth is only approximately 6,000 years old (2). The fact that from a scientific perspective, it appears older is merely the divine will of God. Christian young-earth creationism (YEC), in particular, rejects the biological evolution theory (de Pomerai and Harris 2).
The conflict between creationism and evolutionism is evident because if the former is false, the sacred texts such as the Bible and their context can be questioned (Age of Earth and Universe). Hence, from a theological perspective, the question of the Earth’s age implies several other issues that would be used to disprove a religion’s worthiness. King states that there are other inconsistencies in the Bible’s portrayal of Earth, such as the idea that it was created before the solar system (1). However, this points to the fact that during Biblical times, the understanding of chronology and celestial bodies differed from the contemporary one.
Evidently, scientists and theologists have a different outlook on how the age of Earth can be determined and the meaning of it for humanity. The National Academies of Sciences, Engineering, and Medicine’s article suggest that science has substituted religion in many areas of social life (The Intersections of Science and Religion). However, modern science does not provide answers to all questions, even those regarding biological evolution, which is where religion can help people find insight. However, Musharraf et al. acknowledge that there is a lack of agreement on defining how life on Earth began and the creation of Earth itself because the opposing sides offer different outlooks (1). Thus, although religion and science can coexist, the fundamental question of Earth’s age creates disagreement between the two viewpoints.
Although there are several theoretical and theological concepts related to the age of Earth, scientists have tried to find answers to this question that would be supported by evidence. The biological evolution theory, in particular, explains how the species on Earth developed over the years and directly conflicts with the young Earth theory. According to Poirier, the scientific experiments aimed at determining the exact age of this planet date back to 1775 when Buffon held his cannonball study (223). The goal was to determine how much time is needed for a cannonball to cool down. However, this experiment had many flaws, including the fact that in order to apply the findings to the Earth, one would have to assume that it is made out of iron, similarly to cannonballs.
Currently, scientists believe that the Earth is 4.5 billion years old with a possible deviation of 50 million years (National Geographic). The scientists use radiometry and apply it to the rocks, which helps them determine their age. However, this theory also has flaws because stones tend to get recycled, which is why evidence from other sources is needed to support this age hypothesis (National Geographic).
According to Biologos, the scientists have actually used different approaches to prove their hypothesis about the Earth’s age, for example, by examining the different layers of ice (How are the Ages of the Earth and Universe Calculated?). Moreover, apart from reviewing the evidence from the Earth, the scientists used dating methods to study the rocks from the moon, which also supports the 4.5 billion years hypothesis. Astronomers applied their knowledge of the speed of light and the distance to different stars to define the time needed to see the light from a star on Earth (How are the Ages of the Earth and Universe Calculated?). Hence, scientists have collected a large amount of evidence to support their hypothesis that the age of Earth is approximately 4.5 billion years.
Connections to Contemporary Issues
The issue of the age of Earth and the scientific versus theological interpretation of it is linked to the diminishing role of religion in people’s lives. Moreover, this question plays a role in defining the potential intersection between the sciences and religion. Before the 19th century, most people relied on religion as a source of support and hope. However, science provided them with many remedies and prolonged lives (The Intersections of Science and Religion). For example, instead of prayers that were used to ask for good health, scientists developed the medication. Prior to the 19th century, most families lost at least one child due to diseases, which is not the case now (The Intersections of Science and Religion). Hence, the role of religion is being redefined, and theologists have to work towards incorporating it into the modern context to preserve people’s faith. However, the different views on fundamental questions such as Earth’s age can be a severe barrier to finding this intersection.
Musharraf et al. also acknowledge that the debate about the age of Earth is the focal point of disagreements between scientists and theologists (1). It supports a barrier between the two sides and does not allow religion and science to coexist and help one another develop. Hence, the sources examined above show that there is a disagreement on the basis of understanding life at a global level due to the existence of the disagreement on the question of Earth’s age. This inevitably leads to similar conflicts on national and local levels, especially between religious communities and atheists.
Connection to the Context, Religion, and Age of Earth
From the theological perspective, the Bible is the ultimate source of information. However, it is impossible to deny the development of science and humanity’s understanding of the celestial objects and their creation. Hence, I want my future career and employment to be informed by both the religious perspective and the scientific one. My professional goal, therefore, would be to merge the two domains and help people, especially non-religious individuals understand that the value of religion is not in the precise facts. According to King, “the biblical evidence indicates that understanding the time and age (kronos) sequences of the earth lies in the proper understanding of the relevance and operations of the sun, moon, and stars” (1). Hence, apart from studying the theological aspects of religion, it is also vital to examine the context.
The perceptions of time and changes of day and night, as well as the sequence in which the universe was created, differed from the modern ones when the Bible was written. Understanding this can help one accept that modern science has found ways to approximate the actual age of Earth, although most scientists know that the current methodology is flawed as well (Musharraf 1). For example, studying the age of rocks is linked to the scientists’ ability to discover the ancient stones and the natural process of their destruction. Therefore, as I proceed with my studies, I want to ensure that I take a critical thinking approach and review the arguments of both sides, the scientific and the religious. Additionally, understanding the context and beliefs that informed primary religious texts is also essential for finding an agreement and contributing to the development of theology.
Personally, I was very engaged in studying the material because not many sources acknowledged the differences between theological and scientific perspectives, which highlights the contemporary issue of religion and science intersection. An article “The Intersection of Science and Religion” pointed to the uselessness of explaining the creationists approach to students since it was created by scientists. In “Age of the Earth and Universe,” the author acknowledges that if theologists were to accept the scientific claims about the age of the Earth, people would question the validity of the Bible. Hence, these readings helped me understand the gap between the two approaches and why the conflict in interpreting religious texts arises.
Evaluation and Reaction
From my perspective, the evident disagreement between creationists and scientists is based on the inability to accept that some parts of primary religious texts may be flawed, misunderstood, or improperly translated and interpreted. Hence, the issue is linking the belief that the Earth is relatively young with the argument that everything in the Bible is false despite a plethora of scientific evidence (Age of Earth and Universe). On the other hand, scientists can be mistaken as well, since even the methods they use today and the collection of evidence from multiple sources, such as rocks, ice, and light, do not mean that their theories are undisputable. Therefore, the main issue within this debate is the inability to listen to the other sides’ viewpoints and find common ground. The issue is that “the dividing line is belief about age,” which creates a barrier between creationists and evolutionists (Age of Earth and Universe). However, it is integral to accept the evidence provided by the scientists that point to the fact that the Earth is older than the creationists believe.
Ultimately, religion is about the values and moral development of an individual, and the Bible’s teachings have little connection to establishing the exact time at which the Earth was created. Hence, it is important to accept “the lack of scientific evidence for creationist positions” (The Intersection of Science and Religion). However, this does not mean that the Bible’s teachings about moral integrity are rebutted and should not be valued.
Conclusion
In summary, this paper examines the evidence on the age of Earth provided by religious organizations and movements as opposed to a scientific view on the matter. Most religions adhere to the creationism approach, which states that the Earth is relatively young and is only 6,000 years old. The scientists, however, disprove this by arguing that the Earth is over 4 billion years old. This fundamental disagreement is the basis of the modern-day conflict between science and religion.
de Pomerai, David and Michel Harris. “Creationism and Evolutionary Biology: Science or pseudo-science?” Philosophy, Science, and Religion for Everyone, edited by Michel Harris and David Pritchard, Routledge, 2017, pp. 1-16.
“The Intersection of Science and Religion.” The National Academies of Sciences, Engineering, and Medicine, Web.
Musharraf, Muhammad et al. “Age of Earth and Evolution–Can Religion and Science Reconsile?” Australian Journal of Humanities and Islamic Studies Research vol. 3, 2017, pp. 1-12.