I choose to offer an exposition to the prayer in the book of Mathew 6, and this is what it says “ when you pray do not be like the hypocrites, for they love to pray while standing up in the synagogues and on the street corners to be seen by others that they are praying. Truly, I tell you, they have received their reward in full. When you pray as a Christian, go into your room, and just close the door, then pray to the heavenly Father who is in heaven, who is unseen.
Then God, who sees what is in secret, will reward you in full. And when you pray, you should not keep on babbling just like the pagans do, for they think that they will be heard with the use of their many words[1].
Do not be like them, for your Father knows what you need even before you pray
Here Jesus is talking to the gathering about the way they should also pray. The result of the prayer, He says that we should not pray like hypocrites but pray in an orderly manner that does not show off to others. He adds that, prayer should be secretive and brief. Jesus merges the result of the prayers with the resulting subject being the kind of prayer the Father in high heavens rewards[2].
Prayers of nature: they include the exaggerated prayer, as well as the hermeneutic prayer. These are the prayers Jesus said, the Father in heaven listens to a prayer offered in sincerity and not as the hypocrites or pagans do, but one delivered with sincerity and confidence[3].
The Exegetical guideline of passage
1. The type of prayer that Jesus Christ said, my Father’s rewards are ones that are offered not as the hypocrites do, praying to be recognized, rather Jesus says a prayer that is offered in great sincerity in the solitude of one’s room is the best.
a) The believers of Jesus Christ were encouraged by him not to be like the pagans, who prefer to pray in front of all humans to show off; they will receive their reward in full.
i. Also, the followers of Jesus Christ are not to pray just like the pagans.
ii. Hypocrites will go to rooftops as well as streets to show off that they are praying.
iii. The heavenly Father has already rewarded the pagans in full
2. The followers of Jesus Christ are supposed to be praying in secrecy, in their room where the omnipresent God will see them.
I. Followers of Jesus Christ are to pray in secret to God who is unseen.
ii. The Father in heaven will reward those who pray to him in secret
The followers of Jesus of Nazareth are not to pray as the pagans do, by babbling on with their many words and asking too much, but are instead just pray with confidence knowing that God knows what they need even before they ask.
1. The followers of Jesus Christ are not to pray like the pagans pray who babble on with many words endlessly thinking they will not be heard because of their many words.
i. Jesus Christ followers are not to pray like the pagans.
ii. The pagans talk a lot when they are praying.
iii. The pagans always assume that the Holy Mighty God hears them because they use many words
2. The followers of God are not supposed to pray just like the unbelievers assuming the All Mighty knows what you need even before you pray
i. Followers of Jesus will not pray as pagans
ii. The Father knows their needs before they ask
The expository guidelines
What is prayer, it can be defined like a solemn request for the help or expression of thanks, address to God, and it also refers to as the direct line to heaven. It is a communication process which allows us to talk to God[4].
Example of how to pray as demonstrated
Jesus Christ explained to the crowd as well as his disciples on how to pray. He gave an example of the types of prayers and educated his followers on which one is accepted, that which the Father in heaven recognizes and that He blesses all those who pray in that manner. He explained how to pray and what should be avoided when one is talking to the All Mighty in heaven. Here is what Jesus Christ said. “When you pray, avoid being like the pagans and the hypocrites and pagans, for they love to pray standing up on rooftops and in the synagogues and on the street corners and rooftops to be seen by others that they are praying[5].
Truly I tell you, they have received their reward in full. However, when you pray, go into your room, close the door and then pray to your Father, who is in high heavens. Because your Father always sees what is done in secret, will reward you. Therefore, when you pray, don’t keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like pagans, for your Father knows what you need before you ask”[6].
Those are the words of Christ giving guidelines on how Christians and his followers should pray.
Difference between Christians and pagans prayer
Jesus demonstrated the real difference of the Christian prayer and the pagan prayer. Pagans will always want to be seen praying as they will go to the streets to pray and show off that they are communication with God[7]. But Jesus says that “they have been rewarded in full in heaven” he tells his followers not to be like the pagans who will go to the streets and the rooftops and shout in the name of praying to the Father in heaven.
Jesus says that his followers should pray in their home where others do not see them, but only the unseen God will see them and answer their prayers. The invisible God will bless those who pray in sincerity and confidence, as stated by Jesus Christ[8].
Pagans will babble their mouths with many words when they pray, and they will pray long prayers as well, but God won’t answer their prayers. Followers of Jesus Christ will offer a short prayer in faith and sincerity as it will be solved because the Father in heaven already know what they are planning to pray about even before they pray. The followers of Christ are encouraged not to be like the pagans because;
I. Followers of Christ are not to pray like the pagans.
ii. The pagans bubble on endlessly in their prayers
The pagans think that God hears them because of their many words it is when Christ will listen to their prayers which are not true. God has already rewarded the pagans in full, and their prayers will never be answered at all[9].
A prayer is a powerful tool that God gave to Christians to use it to communicate directly with him. When Christ was on earth, he asked his followers to use prayer as a way to reach the heavenly Father and ask as well as give thanks to him. The prayer of Christ is simple and brief. In the book of Matthew Christ taught his followers the prayer of the Lord.
The Lord’s Prayer; “Our Father, who art in Heaven, hallowed be thy name, thy Kingdom come, thy will be done on earth as it is in Heaven, Give us this day, our daily bread; forgive us our debts as we forgive our debtors, and lead us out of temptation, also deliver us from all evil: for thine is the Kingdom, the power, and the glory forever. Amen”[10].
Hermeneutic prayer outline
From the book of Matthew 6 Christ talks about prayer, he shows his followers the correct way to pay as well as how to use the Lord’s Prayer correctly to be able to communicate with the Lord in clear and precise way[11]. Christ said that when one if praying to the Lord he should pray for other as well as himself, prayer is for everyone. When you pray, do not pray like the pagans who will go to the streets.
To the people that they are paying but for the followers of Christ. Should offer a short prayer “The followers of Jesus of Nazareth are not to pray like the pagans do, by babbling on with their many words thinking it is when they will be heard, but are instead to pray with confidence knowing that their Father knows what they need even before they ask.” Jesus told his followers oh how to pray with sincerity and trust.
Jesus goes ahead to explain more in Matthew 6 “ when you pray do not be like the hypocrites, for them they love to pray standing up in the synagogues and on the street corners to be seen by other that they are praying[12]. Truly I tell you, they gave received their reward in full. But when you pray, just go into your room, then close the door and then pray to your Father, who is in heaven.
Then your Father in high heaven, who sees what is done in secret, will reward you. And when praying, avoid not to keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, as for your Father knows what you need before you ask”[13].
Pagan’s Prayer does not have a mean to the Father in heaven, and they are regarded as the people who pray without sincerity, and they always boast about knowing more about Christ than anyone else, and this is not humility with Christ talks about when talking to God. Here Jesus is talking to his audience about the way one should also pray the result of the prayer. He says that we should not pray like hypocrites but pray in an orderly manner that does not show off to others on the and prayer should be secretive and brief[14]. The result of the prayers is merged.
[15]From the Lord prayer, the sanctifying of God’s name in the clause “hallow be your name” (Matthew 6:9). Is not that major theme in the Gospels, Jesus’ prayer “Father, glorify your name” and the Fathers’ response, “I have glorified it, and I will glorify it again” (John 12:28). What the kingdom come is expressed by the petition “your kingdom come” (Matthew 6:10) Jesus name is meant to be the central theme of his proclamation.
You will be done the voice of entreaty. “You will be done on earth as it is in heaven” (Matthew 6:10) “your kingdom come” (Matthew 6:10). For the bread “give us today our daily bread” (Matthew, 6:11). Forgiveness “forgive us our regular debts as we forgive our debtors” (Matthew 6:12).
List of References
Cornett. Staff Pick – An Exposition on Prayer. New York: SAGE. (2015).
The Terracotta Army is a funerary art which portrays the armies of the first Chinese Emperor, Qin Shi Huang. In 1974, some Chinese peasants discovered an old pit that contained the clay warriors in Shaanxi Province, northwest of China 1. They alerted the authority and excavation begun immediately. It is argued that the clay soldiers were modeled to protect the emperor in his afterlife 2.
The more than 2200 years old models are considered by many historians to be a splendid archeological site in the world and have been defined as one of the greatest discoveries of the 20th century. The warriors were both beneficial and detrimental to the ancient Chinese social-political life, and it is easy to compare the cultural values of the Terracotta Army to other Chinese historical sites such as the Great Wall.
The figures depict the nature of the old Chinese government, people’s way of life, religion, their values and a true depiction of the real army of Chinese emperors of the third century BC. The statues were created under the supervision of the emperor who imposed harsh measures and suffering to the ordinary citizens. Despite the oppression faced by the Chinese of the time, the artists managed to create splendid sculptures that explain the creativity, skillful and effectiveness of common citizens of ancient China 3.
The Terracotta Army is neither an admiration of real soldiers that it tries so much to reflect, nor the authoritative nature of the tyrant who commissioned the creation of the clay soldiers, but rather a celebration of the poor artists who have managed to preserve ancient Chinese culture through the models.
Depiction of the Political Structure
The position of the clay soldiers explains the military organization of ancient Chinese army. Arguably, Emperor Qin organized his army in a manner illustrated by the clay soldier’s formation. Each of the clay soldiers has a unique facial expression and they are positioned according to rank 4. The soldiers have varying height conferring to their role in the army, with the tallest ones being the generals.
They were initially painted and armed, but with time most of these artistic depictions have been lost. Not only do they have varying heights and facial expressions, but also have different roles in the Qin’s army. The commanders are also distinct from the normal infantry, with unique uniforms and hairstyles 5. These soldiers are seen to be organized into three separate pits, with the largest being the main battle army.
This pit contains foot soldiers and horses, and it can be deducted that the ancient Chinese military at the time of Qin was structured in a similar way. The second pit is smaller from the first one, and is considered a flanking army; this is a military tactic where soldiers move around a flank to gain a better position against an enemy and presents an offensive power that can be concentrated in the army’s front 6. The Chinese flank army composed of archers and chariots, while the third pit represented the headquarters.
The Chinese people at the time appear to have possessed some of the best military technology of their time. The figures not only depict warriors but also chariots and horses; it is estimated that the sculptures contain 130 chariots, 150 cavalries and about 520 horses 7. The excavation of the pits has brought to light the presence of 40 000 bronze weapons, ranging from crossbows, spears, arrowheads and axes.
These weapons have remained intact after more than 2 000 yeas of potential vandalism 8. The designers used chrome plating technology to protect the weapons, a technique first used by the Germans in 1937 and Americans in 1950 .This indicates that the Chinese had access to complex military technology unparalleled at that time, and reveals their mastery of ancient Chinese metallurgy.
The swords and crossbows found at the tomb are believed to have been new when they were buried. The blades signpost evidence of sharpening on a spinning whetstone. An analysis of the heads of arrows and crossbows further indicate use of bronze alloy and tin 9.
Social Structures
There is currently no written primary source that talks directly about the Terracotta Army structures. While excavation has not been fully done to establish any writings, inscriptions or eyewitness accounts of the warrior sculptures, historians are still looking for better technology to examine the tomb of Qin. The only existing information about Emperor Qin, although not directly related to the clay statues artifacts, comes from one of the advisors of the emperor, known as Wei Lao.
He was one of his closest advisors and offers description that can help tourists viewing the soldier figures develop a clear visual illustration of the first ruler of a united China. Lao states that “his chest is like that of a bird of prey and his voice like that of a jackal. He is merciless, with the heart of a tiger or a wolf.” 10. It is perhaps the fear of death that not only made him a staunch believer in life after death, but also coerced him to oppress common Chinese into building the clay structures.
The funerary statues have gained a wide range of social-economical applications, and continue to serve as a fundamental Chinese heritage 11. Their usage in advertising campaigns endorsing a wide range of goods and services elaborate their social cultural places in the Asian hemisphere. Companies dealing with alcohol, computer accessories and museum quality reproduction of the soldiers in different positions and poses are common in the global marketing world.
The Warriors appear in covers of tourist’s media channels to tell the world about the social-political life of ancient china people of the second century BC. However, the Terracotta Army of Qin fails to provide sufficient information about the Chinese past that they seem to depict. There is no mention of the buried Qin’s army in ancient Chinese recordings, despite that fact that China boasts of thousands of years of written history. The only thing that links the statues to Emperor Qin is their proximity to his tomb, and historians like Chen Jingyuan have stated that the figures may not be related to the first emperor 12.
Given that the soldiers in the funerary tomb have no known history; their social meanings in the Chinese culture have been defined via narratives of memories and practices 13. This does not imply a person’s actual recall of the meanings of the soldiers, but rather the collective expression of significant representations of the ancient China was felt as a personal encounter. Images of the soldiers ready to guard Qin in the afterlife portrays the ruling class of the 2nd century China as revolutionaries and progressive people, lively and with high spirit of that time.
The most spectacular thing is not with the soldiers themselves, but the artists of the time who crafted the figures, and the normal soldiers that each model takes after. The collection of the figures is a real representation of the artists skills during Qin Dynasty. Therefore, the clay soldiers have a fundamental value- they are aesthetic objects. Their connection with the real armies of the past and their responsibility towards the emperor is partly misplaced 14.
The models do not just serve to tell visitors of the ancient political ways of Qin Dynasty, but are a creation of the Chinese artisans. People should therefore look at the soldiers with a multi-dimensional perspective when trying to understand the social-political life of ancient China. This is because the figures have little connection with politics of Qin, but are a true cultural delineation of the skills and innovative nature of common Chinese men and women of the time. It’s not the emperor or the ruling members that made the clay models we have today, but Chinese of humble backgrounds.
The figures symbolize dissatisfaction with the government of Qin, and are a reflection of the social contradictions of the empire. The exploitative character of the Emperor towards the normal Chinese is a lesson visitors can decipher from the statues. These were models designed to sacrifice their lives protecting the emperor in the afterlife. Even though the emperor did not use living soldiers to take care of him during the afterlife, the thought of having model warriors after his death is a concise reflection of his disregard for other people’s lives.
Furthermore, the look on the soldier models is clear illustration of unhappiness, dissatisfaction and anger of the common Chinese citizens 15. The director of the Terracotta Army Museum, Yuan Zhongyi, describes the value of the soldier’s figures and their impact. He talks about the humble and oppressed people in the lower social classes during the Qin Dynasty, who were the creators of the warrior figures.
He notes that “It was said that severe and hard labor, including forced military service, had been imposed on the people during the first emperor’s reign. The severe punishment meted out to those who disobeyed brought untold suffering to the people” 16
On the contrary, some historians argue that the soldier models portray people’s willingness to serve and protect strong leaders and policies that result to development. One such is who believe that Qin Shihuan was a mighty military strategist who united China during the ancient feudal society 17. He established social political measures that eventually made the Dynasty prosperous. His actions led to the establishment of united China, and Qing is described as a reformer who put much emphasis on agriculture.
The emperor implemented policies that ensured smooth farming and demarcation of counties. He unified six large Chinese states into one nation, and introduced joint laws in his empire. He further standardized measurements, currency, and weight while putting emphasis on a single way of writing. He succeeded in joining together older defenses in the northern and western borders, leading to the formation of the initial Great Wall of China.
But this view has been challenged by the fact that Qin Shihuang was a tyrant despite his contributions to china’s economy and politics. Li Si, an official for the Kingdom of Qin, presents a primary source of the life at the courts of the empire. He was a prime minister to the emperor and was one of the leading proponents of a legalist political structure that resulted to oppression of citizens. In support of burning of books and execution of scholars against his policies, Li Si wrote to the emperor urging to take action.
…Your servant suggests that all books in the imperial archives, save the memoirs of Qin, be burned. All persons in the empire, except members of the Academy of Learned Scholars, in possession of the Classic of Odes, the Classic of Documents, and discourses of the hundred philosophers should take them to the local governors and have them indiscriminately burned. Those who dare to talk to each other about the Odes and Documents should be executed and their bodies exposed in the marketplace 18
He therefore burnt many scholarly books to prevent people from thinking freely, fearing opposition and rebellion. He torched 460 scholars alive after they learnt of his arrogance. Subsequently, he commissioned building of luxurious structures through hard labor, heavy tax and unbearable military supervision. It was these harsh measures that resulted to rebellion after the emperor’s death in 210 BCE.
The army sculptures suggest that ancient China of Qin dynasty had established foreign relations with Western people. There is a theory that claims the artists responsible for designing Terracotta Army were under the stewardship of European foreigners 19. Writing for National Geographic, William states that the Terracotta acrobats and the bronze statues of ducks, cranes and swans at the tomb of Emperor Qin exhibit Greek influence.
The skeletons have been examined and scientists have confirmed European presence through DNA tests. These Greek artists could have traveled long before Marco Polo from the Hellenistic areas of Western Asia and arrived in China where they trained the local population. Mitochondrial DNA indicates that Europeans intermarried with Chinese during the reign of Emperor Qin, who possibly brought the skills of life-size sculpture making.
The Chinese did not have life-size sculpture making skills before the unification of China, and that they only begun the technology at the time of Qin. This is enough reason to make some scholars purchase the idea of western influence in the funerary tomb making. To supports this theory, some people claim that the reign of Alexander the Great, whose empire stretched to the present day India, made it possible for Chinese artists to encounter Greek arts. The DNA test this confirms that Chinese and Europeans encountered each other at an earlier date.
The Chinese were religious people who put much emphasis on life after death. This can be deducted from one of the emperor’s main reasons for commissioning the construction of the soldier models- to protect him in the afterlife. The Chinese did not only try to experience life after death, but also sought ways of achieving immortality. They made bronze objects representing immortals, in the hope that these objects would attract the immortals to visit the people.
These religious beliefs were in part influenced by the advancement of legalism philosophy 20. This view holds that people are inclined to do more wrong than right given that they are motivated by self -interest desires. It can be argued that this philosophy was a contributing factor to the harsh treatment of citizens by the Qin rulers. Immediately after rising to power, the emperor made legalism the official philosophy of Qin Dynasty and banned all other religions 21. Confucianism was highly condemned due to its insistence that human beings are basically good and that people need to be channeled to right to live a good life.
Like many ancient societies of the time, Qin Dynasty was a male dominated society where women’s role in government was highly limited. 10 bones of young were buried with precious jewelry of Gold and Pearl has been discovered at the site 22. It is argued that these women were the emperor’s concubines, who were murdered and mutilated as part of his funerary protocol. They were to accompany him after death.
The role of women in Qin dynasty was to stay at home, take care of men and children and perform household chores. There are no female soldier in the Terracotta Army figures, suggesting that women had no place for politics and other sensitive matters. Male dominance at this time ensures that women had no voice in decision making process.
Conclusion
The Terracotta Army of Qin not only depicts the ancient Chinese culture in a register of history, but also illustrates the past society in a manner that people can create memories related to the past from a social experience. The sight at the museum can be remembered as real-life experiences with the ancient warriors and the past Chinese culture. The museum lets tourists experience and understands the daily life of the past Chinese society, and how political and social structures influenced people’s lives.
Largely a legalist society, the government had total control over the lives of its subjects. This can seen by the suffering of creators of the statues who were normal citizens committed to the will of their master. While the reason for making the pottery figures has always been believed to protect the emperor, the real purpose has remained a mystery.
Qin was a tyrant, and even if he united China and reformed many sectors of the society, his obsession with power and misplaced desires to continue ruling China after his death resulted to suffering of millions of people. He managed to establish the Terracotta Army and the Great Wall through brutality and execution of opposition. In pursuit of power after death, Emperor Huangshi embraced legalism and forced Chinese artist to prepare way for his afterlife command center.
Endnotes
1. Bonaduce, Ilaria, Catharina Blaensdorf, Patrick Dietemann, and Maria Perla Colombini. “The binding media of the polychromy of Qin Shihuang’s Terracotta Army.” Journal of Cultural Heritage, (2008): 103-108.
2. ibid
3. Davies, David J. “Qin Shihuang’s terracotta warriors and commemorating the cultural state.” Places of Memory in Modern China (2011): 17-49.
4. Liu, Z., A. Mehta, N. Tamura, D. Pickard, B. Rong, T. Zhou, and P. Pianetta. “Influence of Taoism on the invention of the purple pigment used on the Qin terracotta warriors.” Journal of Archaeological Science, (2007): 1878-1883.
5. Ibid
6. Davies, David J. “Qin Shihuang terracotta warriors and commemorating the cultural state.” Places of Memory in Modern China (2011): 17-49
20. “Leadership and Management in China: Philosophies, Theories & Practices” (Cambridge University Press, 2008).
21. ibid
22. Carelli, Francesco. “The terracotta army, London journal of primary care” (2007): 56-57.
Bibliographies
Bevan, Andrew, Xiuzhen Li, Marcos Martinón-Torres, Susan Green, Yin Xia, Kun Zhao, Zhen Zhao, Shengtao Ma, Wei Cao, and Thilo Rehren. “Computer vision, archaeological classification and China’s terracotta warriors.” Journal of Archaeological Science 49 (2014): 249-254.
Carelli, Francesco. “The terracotta army.” London journal of primary care 1, no. 1 (2007): 56-57.
Davies, David J. “Qin Shihuang’s terracotta warriors and commemorating the cultural state.” Places of Memory in Modern China (2011): 17-49.
Ilaria, Bonaduce, , Catharina Blaensdorf, Patrick Dietemann, and Maria Perla Colombini. “The binding media of the polychromy of Qin Shihuang’s Terracotta Army.” Journal of Cultural Heritage 9, no. 1 (2008): 103-108.
Leadership and Management in China: Philosophies, Theories & Practices. (Cambridge University Press, 2008).
Liu, Z., A. Mehta, N. Tamura, D. Pickard, B. Rong, T. Zhou, and P. Pianetta. “Influence of Taoism on the invention of the purple pigment used on the Qin terracotta warriors.” Journal of Archaeological Science 34, no. 11 (2007): 1878-1883.
Matten M,. “Places of memory in modern China, history, politics, and identity”(2011). Vol. 5
Portal, Jane. The first emperor: China’s terracotta army. Harvard University Press, 2007.
Theodore, W. and Bloom, Irene. “Sources of Chinese Tradition“,(1999). 2nd ed., vol. 1 (New York: Columbia University Press, Columbia University Press).
Wang,. Chongren. ” Gudu Xi’an The Ancient Capital of Xian” (1981).
MacArthur, John and The Master’s Seminary Faculty, Pastoral Ministry. Nashville, TN: Thomas Nelson, Inc, 2005.
Summary
The book is centered on a running theme of character that is above reproach as a pastor in the call to lead the church. Two broad views are expounded on and broken down into four perspectives from which he gives a more detailed discourse. Integrity and leadership are two themes which are interlinked and which of necessity cannot be divorced from each other. Integrity must be above reproach (1 Timothy 3: 2, ESV), implying deadness to self and not moral perfection .He says “anything else is an abomination to God and spells doom for the life of the church”.[1]
Leadership is elevated to giving moral direction and also providing spiritual protection as a shepherd. The pastor has the responsibility to invigorate the church by inspiration and motivation with himself as the role model. Alex D Montoya writes: “It is not enough to be at the front of the pack; the leader must do also inspire the pack and do it with a willing and enthusiastic attitude.”[2]
The above themes are the foundational themes on which the perspectives are expounded. Biblical, Preparatory, Personal and Pastoral perspectives are discussed and the way they affect leadership in the church. In the preparatory perspective, sexual morality is emphasized as being a cornerstone in benchmarking the character of a pastor.
The ability of a pastor to effectively govern his household is given prominence in Personal perspectives, as failure to do so would affect the ministry negatively The importance of living by example off the pulpit is highlighted in Pastoral perspectives. Practical Christianity by the pastor brings a good image to the church.[3]
Critique
I agree with the author’s position of leadership and humility which is a trait frowned upon in the American society today. He emphasizes the need to lead by serving with humility as Christ taught the church. This is lacking in todays so called “mega churches” where pastors are taken as small “gods”.
Sexual sin which is damaging to the image of the church is another point in which I concur with him. This sin has made many churches to diminish in congregational membership as well as retiring once promising clergy who fell into sin. Impurity of the sexual nature is not only limited to sex, but also watching pornography and “sexting” which all sins are. Public integrity is equally important to private integrity, as one is interlinked with the other. Pastors need to embrace and practice both of them.
Two points of divergence are on the radical position taken on sexual purity before ministry and children who may reject the truth. The author states that there must be no sexual immorality even before one got saved. Then where is mercy and grace applicable, since all have sinned and fallen short of the glory of God? (Romans 3:23, ESV).The essence of Christianity is based on a fallen humanity which needed a savior.
The call into ministry is followed by a process of justification and perfection. (Romans 8:29, ESV) Impure sexual thoughts would disqualify all pastors if an honest survey was to be undertaken to gauge purity before ministry.
Another point I differ with the author is if children of a pastor reject the truth, then he is disqualified from serving as a pastor. Many good men would fall short of this bar, yet the same children can reform and embrace Christ down the line. The family is the smallest unit of the wider church and differences in opinion between a pastor and his children will be expected. Rejection of the truth could be as result of rebellion against authority as a teenager, but later accepts Christ with maturity and introspection.
Evaluation
MacArthur and his team have contributed to academic discourse which is both practical and pastoral. This book has value in reading by both the church congregants and pastors, but can also be used in Bible Colleges and Seminary in their course work. His book adds value in the preparatory perspective of leadership training with concise and academically and reasoning.
The book is not a long and boring academic presentation of facts and figures, but it challenges the reader to take action. Its approach enriches the academic literature on leadership with a strong emphasis on integrity. His work carries the hallmark of excellence academically, since the author is both a pastor and a tutor in a Seminary and his work-life balance can be practically interrogated.
Many scholars base their work on theory, majoring on the academic treatise only, having value only inside the classroom and nothing else.5This author has balanced academic quality with practical significance.
Bibliography
DISSERTATION NOTICES. The Journal of Applied Christian Leadership, 8(2), (2014).110-115. Retrieved from https://search.prquest.com/docview/1754574556?accountid=45049 MacArthur, John and The Master’s Seminary Faculty, Pastoral Ministry. Nashville, TN: Thomas Nelson, Inc, 2005.
[1] MacArthur, John and The Master’s Seminary Faculty, Pastoral Ministry. How to Shepherd Biblically. Thomas
The protestant reformation movement was started as a way to repudiate some of the long-held beliefs that had been propagated by the Catholic Church. The growing sentiments against the tight control the papacy had over religious expression contributed to the eventual schism between the reformers and the Catholic Church. The Protestant Reformation had two critical components: Lutheran and English Reformation.
Luther is acknowledged as the father of reformation that led to the birth of the Protestant church while the Church of England is credited with leading the way in the later reformation. One of the early reformers who profoundly influenced Reformation was John Calvin.
Calvin was pivotal in moving forward the reform agenda but was also vilified by his detractors for some of his teachings such as predestination, weak personality, false spirituality and his participation in the Servetus execution. The following critical review is based on the literary work by Bernard Cottret, Calvin, A Biography: A Biography (2003).
Background History
John Calvin or Jean Cauvin according to French pronunciation was born on July 10th 1509 in France in Noyon Picardy and died at a relatively young age of 55 years in the year 1564. Calvin was born into a family of parents who came from the middle class, with his father being employed in the service of the local bishop[1]. The employment of his father affected his initial decision to send him to further his studies as a priest but later changed his mind and decided to enroll Calvin for training as a lawyer.
According to Cottret[2], Calvin was trained as a lawyer in Orleans and Bourges in the law schools that operated there. While studying, Calvin was profoundly impacted by the emerging ideas of Erasmus which centered on RenaissanceHumanism[3]. Renaissance Humanism aimed to reform the status quo of the church and society, and this laid the foundation for Calvin’s involvement later in the Reformation movement.
The Renaissance Humanism that emphasized salvation by grace and not good works inspired Calvin to undertake studies in Latin, Greek and Hebrew languages which were the primary languages of discourse in Christian antiquity. His studies eventually led him to write his first discourse on clemency based on the commentaries of Seneca in 1532. Bouwsma[4]
Posits that the growing lack of tolerance in Paris to the reform movement forced Calvin to relocate to Basel where his conversion grew stronger as he engaged in intensive studying of the scriptures and theology. This time that was spent in Basel resulted in the first writings of what would later constitute his masterwork publications- the Institutes. This paper in the Institute gave him prominence within the Protestant movement and led leaders of the movement to seek him out as an authority in the movement.
In 1536, Calvin was invited to extend his stay in Geneva where he was temporarily staying, to strengthen the Protestant movement in the town[5]. He later came back to Geneva in 1541 and contributed to the change of leadership of the town under his ordinances. The town efficiently was run under the concepts postulated by Calvin which included the enforcement of morality laws and the abolition of abortion.
Calvin instituted leadership and laws that were meant to make the town to be aligned to the laws of God. The measures initiated by Calvin were humanist in nature including setting up an Academy to train for positions of leadership that were secular based on humanist principles. He is criticized for this period of his life for leaning more on principles that espoused humanist beliefs rather than doctrinal teachings by his detractors.
Calvin was instrumental in making sure that there was continuity in the reformation movement by giving refuge to protestant refugees fleeing religious persecution. The refugees came from as far as England while others came from France. One such refugee who went back to change his country positively was John Knox from England who found refuge in Geneva under the control of Calvin. Many refugees who sought protection in Geneva were drawn to Calvin and to his teachings on reformation which they took back home with them[6].
The school of theology he founded in Geneva was outstanding in offering training for the refugees who went back home after receiving theological training. According to Treasure[7] Calvin was involved in sending back home to France more than 100 Reformed missionaries, and this was critical in strengthening the Reformed Church in the early years of the Reformation.
Criticism
Personality- Calvin was a man whom many considered cold and impersonal when compared to Luther who was considered warm and approachable. His perspectives in life were considered as abstract rather than ideas that were practical for everyday Christian living. This writing was more his solace that portrayed him as a person who lived in his world, cut off from the ordinary laity.
His introvert character could have been caused by feelings of inadequacy about salvation, and these inner deficiencies made him a man of letters. His character of being cold and aloof could also have been contributed to his early upbringing in a class that was relatively privileged and cut off from the common people. The writings were only beneficial to a few within the circles of the Protestant movement much in the same as most liturgical readings in the Catholic Church.
The character of the man Calvin is seen today in Calvinists who today come across as being unemotional, cold and emphasize the ability to control oneself and the environment. This characterization of Calvinists has been an impediment to believers who may embrace the tenets of his philosophy but are put off by the practicality of the ideal Calvinist characterization.
The Institutes- The institutes that were written by Calvin is largely made up of logical and reasoned arguments which are designed to appeal to the academic mind. The writings are more of the personal beliefs of Calvin and which have played a significant role as the central theology of Calvinism. They point to God yet at the same time over emphasize on the frailties of man such as reprobation and depravity. The writings come across as being narrow regarding hermeneutics with the negative portrayal of humanity[8].
Calvin in his writings takes on a prescriptive view of discipleship that is based on instilling fear rather than love. His humanist beliefs are seen to exert influence in his writings where he posits that the middle order of human life is a utility. This emphasis on utility and practicality in Christianity is influenced by his conviction and early influences from Renaissance Humanism. Thus his writings are a strange mix of theology infused with thoughts from the school of humanism.
Calvin rejects some of the sacramental claims of the Catholic Church and retains two sacraments of baptism and the Lord’s Supper in his writings. The point of departure between Calvin and the Catholic Church seem to be superficial as he claims that sacraments are dependent on the faith of the recipient and not on the form of ritual for its sake. This is repudiated in his acceptance of infant baptism which negates the principle of faith by the recipient of the sacrament[9].
His approach to the Lord’s Supper is closer to the consubstantiation position of Luther while rejecting the transubstantiation position of the Catholic Church. His position on the sacrament of the Lord’s Table is thus theologically correct while his position on child baptism is faulty in the same measure.This, therefore, shows his selective rejection of some beliefs of the Catholic Church while holding on to others which question his sincerity as a reformer.
Theology– One of the major criticisms about Calvin is in the theology that he espoused on predestination. According to Perry[10]Calvin posits that certain people were predestined by God to be the “elect” from the foundations of the world. This carries the implications that those who were not predestined were already condemned from the foundations of eternity and therefore no amount of preaching and evangelism can save them.
This presumption by Calvin states that people will be saved and serve God because God chose them and therefore man has no choice in salvation. This is the foundation of Calvinism that is represented by the acronym TULIP. This stands for Total- total inability of man to be good. U- Unconditional election of man. L-limited atonement meaning Christ paid for the few elect.
An i-irresistible meaning man has no choice. P-perseverance meaning that one is always saved if chosen to be among the elect few.The theology of Calvin is therefore unsound due to the shortcomings that are in contrast to the scriptures.
His theology negates the tenets of evangelism since God has already chosen the select fewhe predestined[11]. It negates prayer for family, friends and the sick. It implicitly implies that God is complicit in creating sin. The assumption that man is incapable of being good implies that man cannot be truly remorseful or to repent truly. If man cannot be truly good, he cannot be faulted for acts which are considered sin.
The eternal condemnation of the non-elect portrays God as an unjust God by the concept of double-predestination[12]. John 10:11 states that Christ died for all and not a few elect while James 5:19-20 warns against going back to the sinful ways of the world. This is contrary to Calvinist theology that once a person is saved, they will stay saved.
Protestant Work Ethic– Calvin is credited as being one of the founders of the philosophy known as the Protestant Work Ethic. This philosophy postulates that work is a path to salvation or deliverance. This was from the earliest theology that was developing from the Protestant church, influenced by teaching of Lither on work as a calling or beruft. Calvin expounded on this early thoughts based on his Calvinist ideology that the elect should work daily to perfect their calling with regards to righteousness.
His time spent in Geneva contributed in shaping his thoughts on the work ethic from a Protestant view. While at Geneva, Calvin espoused teachings that work was more beneficial to God than the individual and thus disdained accumulation of wealth. The role of work was to serve God and his work (evangelism) and to serve one’s, neighbor. This is a false premise according to the scripture as seen in 3 John 1:2 which openly shows that it is the will of God for Christians to prosper.
The philosophical teachings of Calvin based on his ideology of Calvinism was contrary to the belief that self-improvement was a viable attainment of work.[13]This is based on his humanist philosophy rather than Scripture which declares that we are expected to be fruitful and to grow ( 2 Peter 1: 8, Genesis 1:22).[14]The humanist philosophical ideals of Calvin which he institutionalized in literature distort the foundational constructs that are scriptural.
The Calvinist ideals that founded the false premise of the Protestant work ethic have a wrong foundation from that man was doomed to work after his fall. Work is not necessary to expiate humankind before a merciful God rather it is an extension of the divinity of God in his creation. This is because God is a worker having created the world in six days and rested on the seventh day ( Genesis 2:2)[15]
Prosperity comes with diligence and self-improvement which leads to the creation of wealth as seen from the scriptures in Proverbs (12:14, 27: 18-27).[16] Work for its sake as the center of moral life and as a measure of virtue and worth is less of scripture and more of Calvinist philosophy. The encouragement of labor as way to edify the Church laid the foundation for Capitalism as part of the Protestant work ethic. Capitalism brought sweeping beneficial changes to the society but also resulted in great inequalities in equal measure.
Spirituality- Calvin posits two metaphors for the Christian life that are found to be wanting from practical application in everyday Christian living. The first metaphor he posits is to compare the life of a Christian to that of a soldier who is called to live a life of rigorous discipline. The Christian soldier is called to bear arms in war against his wickedness in the flesh while learning from the punishments that are visited upon the wicked.
This can be traced to his stay at Geneva where he controlled the town and enforced his strict interpretations of morality according to scripture. The citizens of Geneva who resented his teachings were punished for their intransigence including hangings so that others could learn from such example[17]. The belief that other people suffer so that the elect can learn from their sufferings is false spirituality with no Biblical foundation.
The belief that the misfortune of other people especially the non-elect helps to purge the wickedness of the elect lacks merit in the scriptures. It, therefore, offers a hollow sense of spirituality to the believer. The suffering of the non-elect could be because of demonic oppression, sin or even for God to be glorified according to John 11:4 (NKJV)[18]. Thus the simplification of suffering of the non-elect to their shortcomings which draws the wrath of God is faulty.
The approach is taken to the Christian life as a perpetual conflict negates the rest that was promised to the body of Christ. The finished work of the cross is not complete without works in the flesh. The Christian is expected to suffer as part of the atonement each pays for sin. The suffering of the elect can thus be seen as a manifestation of inward sin that is not confessed that has drawn the ire of God, and thus the elect is punished with affliction.
Another metaphor Calvin draws is to compare the Christian walk with a journey that strenuously progresses in holiness. The journey in holiness involves progressive sanctification in on a daily basis. This presumption by Calvin is faulty from Scripture and offers a Christianity that becomes strenuous by human endeavor and effort. The scriptures declare that we receive the righteousness of God according to Romans 3:22 which are imputed to be by faith (NKJV).
We cannot increase in righteousness but we can increase daily in faith: “For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall by faith’” (NKJV Romans 1:17)[19]. The pursuit of progressive holiness and sanctification by Calvinists according to Calvin becomes their single-minded goal in their journey of Christianity. The pursuit of the superior virtues may sound spiritual but has no scriptural foundation and therefore sets the Calvinist adherent on a journey of false spirituality.
Apologist– In the tradition of the founding fathers of the Reformation who were apologists, Calvin comes across as a weak apologist. Calvin in his Institutes posits that faith is always reasonable even though it may appear at times as being reasonable. This is contrary to the leanings of other apologists like Luther who steadfastly faith is unchanging and central to understanding the workings of God in human affairs.
This is seen when Calvin wrote an epistle dedicated to King Francis who was purging the early reform movement in Paris. The dedicatory epistle sounds more like a letter of apology from an individual who seems to be undergoing internal struggles as to his beliefs. This epistle questions his true allegiance to the Reformation movement as it introduces some skepticism as regards his core theology.
This epistle can be interpreted as the surest sign that Calvin was still willing to make a rapprochement with the Catholic Church and thus not a true reformer. It could also be due to his belief that rulers and authorities could be instrumental in propagating the reform movement.[20]
Michael Servetus– The role that Calvin played in the execution of Michael Servetus helped put a blemish on his beliefs which were compared to the Catholic Church from which he had broken way from. Servetus was of the same age as Calvin and equally learned in theology but was considered a heretic by both Catholics and Protestants[21].
While fleeing from certain death from Roman Catholic authorities; he entered by chance into a church where Calvin was preaching. Calvin ordered his arrest, and he was subsequently charged with heresy and blasphemy. This arrest of a non-citizen of Geneva has raised questions as to the legality of his arrest and subsequent execution by burning at the stake[22].
The Protestant Council that tried him condemned him to death at a time when Calvin was in charge of the city of Geneva. Calvin is accused of not being forthright for his role in the execution of Servetus especially for a movement that was based on reform.
The execution by the Protestant church under a leading reformer such as Calvin was no different from the practices that had estranged the movement from the Catholic Church. Burning at the stake was the common form of execution for heretics, some of whom were innocent. The expected reforms within this movement included the forms of punishment that were to be meted on heretics such as imprisonment.
The decision to follow in the traditional Catholic forms of punishment was blight on the record of the early reformers under the leadership of Calvin. The practice of burning at stake had been misused by the Catholic Church, and this execution of Servetus negatively impacted the gains that were being made by the Protestant Church[23]. Most reformers of this period rejected the verdict that was reached by the council under the leadership of Calvin as being anti-reformist.
Missionary Work– The perspective taken by Calvin on evangelism and missionary work is faulty and is a product of his humanistic philosophy combined with theology. Calvin believed that Christian rulers and magistrates could play a major role in spreading Christianity. This is seen from his belief that the ascension to the throne by Queen Elizabeth in 1558 could help propagate Christianity[24].
The lack of demarcation between Church and the State could also have been influenced from his time as the chief authority in the town of Geneva where he sought to join the Church and the civic authority. This is also seen from his correspondence with Jeanne d’Albret who was a woman from the French nobility to support the reformation in France[25].
His approach to missionary work was more from a theological perspective rather than from a practical approach. He believed more in sending literature to the mission fields rather than personally engaging on the ground. His academic approach to evangelism could partly have been influenced by his doctrinal beliefs in predestination.
Assessment
John Calvin played an important role within the reformation movement that led to the growth of a strong and vibrant Protestant Church as it stands today[26]. His scholarly approach to interpreting Scripture made him write several Bible commentaries on the New and Old Testament. He is credited as being the founder of the Presbyterian system of church leadership which is widely used today by most churches.
The structure he founded on church government has remained largely unchanged to this day. The theological principles he posited laid the foundation of Calvinism and the modern day Calvinist Church. His influences can be seen in the Reformations that were impacted by his works in churches in Scotland, France, and Germany. His works also affected the Baptist Church tremendously as well as the churches that were planted in North America.
The influence of Calvin was not only limited to the church but also contributed to the aspects of Western civilization such as capitalism and Puritanism. His writings contributed to the development of the concept of the Protestant work ethic and capitalism. His writings on theology also contributed to the corporate body knowledge within Christianity[27].
His influence on leading reformers of his time impacted the reformation with his focus on his peculiar form of evangelism by writing letters. His writings and focus on distributing the Bible as well as his writings helped to propagate the gospel across Europe and the rest of the world. His thoughts on morality and ethics have contributed to the development of the philosophy of Humanism as well as Utilitarianism.
Despite his divergent views from some leading reformers such as Martin Luther, Calvin made significant contributions as an apologist for Reformation as well as a Bible expositor of his generation. He lived a life that was predestined to make an impact that is still felt in this generation.
Conclusion
The life of John Calvin was a life that was lived to the dedication of reforming the body of Christ. The pursuit of education in his formative years was instrumental in shaping his mental astuteness that would be pivotal in his theological studies. The early proponents of Renaissance Humanism inspired him on the journey to a deeper study of the scriptures and led him to begin his writings. The works of Calvin have both positive and negative aspects that are attached to them.
Critics of Calvin majorly criticize him on his theological perspectives on predestination. Some other shortcomings can be found in his beliefs on infant baptism. His detractors fault his participation in the execution of Michael Servetus. His personality is equally faulted as being a cold and unapproachable person. Despite the many negative aspects of his life and writings, Calvin is still acknowledged today as one of the most influential thinkers in the history of the church and therefore a church Statesman.
Cottret, B. Calvin, A Biography: A Biography. London: Continuum International Pub. Group.(2003).
Gordon, B. John Calvin’s Institutes of the Christian Religion: A biography. Princeton, NJ: Princeton University.(2016).
Goroncy, J. John Calvin: Servant of the Word. In Rae M., Matheson P., & Knowles B. (Eds.), Calvin The Man and the Legacy. ATF (Australia). (2013). (pp. 13-40). Retrieved from http://www.jstor.org/stable/j.ctt163t9d3.5
John. New King James Version. Bible Society. (2012).
Kim, S. Calvin’s Doctrine of Predestination. In Deus provide bit: Calvin, Schleiermacher, and Barth on the Providence of God. Augsburg Fortress. (2014). (pp. 25-86). Retrieved from http://www.jstor.org/stable/j.ctt9m0v8x.7
McKee, E. A Week in the Life of John Calvin. In Rae M., Matheson P., & Knowles B. (Eds.), Calvin The Man and the Legacy. ATF (Australia). (2013).(pp. 61-78). Retrieved from http://www.jstor.org/stable/j.ctt163t9d3.7
Treasure, G. Calvin: THE WAY, THE TRUTH, AND THE LIFE. In The Huguenots. Yale University Press.(2013). (pp. 75-83). Retrieved from http://www.jstor.org/stable/j.ctt5vm0ht.14
[8]Cottret, B. Calvin, A Biography: A Biography. London: Continuum International Pub. Group.(2003). Pg. 320.
[9]Goroncy, J. John Calvin: Servant of the Word. In Rae M., Matheson P., & Knowles B. (Eds.), Calvin The Man and the Legacy. ATF (Australia). (2013). (pp. 25). Retrieved from http://www.jstor.org/stable/j.ctt163t9d3.5
[11]Kim, S. Calvin’s Doctrine of Predestination. In Deus provide bit: Calvin, Schleiermacher, and Barth on the Providence of God. (2014). (pp. 62). Augsburg Fortress. Retrieved from http://www.jstor.org/stable/j.ctt9m0v8x.7
[13] Smith, Virgil O., and Yvonne S. Smith. “Bias, History, and the Protestant Work Ethic.” Journal of Management History 17, no. 3 (2011): 282-98, https://search.proquest.com/docview/875621956?accountid=45049.
[14] 2Peter 1:8 New King James Version, Bible Society, 2012, Genesis 1:22 New King James Version, Bible Society, 2012.
[15] Genesis 2:2 New King James Version, Bible Society, 2012.
[16] Proverbs 12:14 New King James Version, Bible Society, Proverbs 27:18-27 New King James Version, Bible Society, 2012.
[17]Cottret, B. Calvin, A Biography: A Biography. London: Continuum International Pub. Group.(2003). Pg. 220.
[18]John. New King James Version. Bible Society. (2012).
[19]Romans. New King James Version. Bible Society.(2012).
[27]McKee, E. A Week in the Life of John Calvin. In Rae M., Matheson P., & Knowles B. (Eds.), Calvin The Man and the Legacy. ATF (Australia). (2013). (pp. 70). Retrieved from http://www.jstor.org/stable/j.ctt163t9d3.7
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Does the number of emotionally hurting persons in the world keep on increasing daily? Different people including churches are having difficulty adapting to the fact that people need counseling to the point that some churches are not seeing the need to conduct counseling within the church. Christian counseling is different from secular counseling, in the sense that most Christian counselors use the biblical perspective to guide people since the Bible is viewed as the basis of truth[1]. Christian or biblical counselors usually seek to know the areas that an individual has been disobedient to Christian principles and scripture to try to assist the person to get back to submit to God. The counselors can direct back the people by using their standards to measure their goals and the lifestyles of those being advised. Research shows that Christian counselors understand the Bible concepts especially practical wisdom on marriage, human suffering and marriage hence use them to guide people on what they should do and to make the accountable[2].
2.0 Origins of Christian Counseling
Christian Counseling began slightly in 1968 although the counseling had not been officially documented since it existed from the 1st century and in the New Testament. In the early years of 1900’s Christians believed and agreed that the Bible was the cornerstone to restore human lives. Jay E. Adams is believed to be the founder of biblical counseling movement. Psychologist O. Hobart Mowrer (1907-1982) is however considered as the founding father of counseling movement. This is however confusing since most of Mowrer contributions was towards the field of modern psychology[3]. Mowrer had expertise in learning theory and became the first discoverer of anxiety and fear. Mowrer believed that illness related to the mind was based on genetic or biological aspects of individuals. He further believed that mental illness was a result of confessed sins that haunted an own guilt.
According to him, there was no satisfaction in the manner in which Christians or churches addressed sins in practice and theology especially through the justification of doctrine[4]. He founded therapy groups that he structured around concepts of confession, integrity, and confrontation and started teaching theories of mental health and sin to other people including seminary students. Jay E. Adams is one of the students agreed with the modern psychiatry in the sense that churches were overlooking the fact that sin could be a possible aspect in causing emotional distress. Mowrer psychiatry gave the church the authority and right to counsel those hurting, however, it was viewed by Adam as a fight against the church since it was replacing Christian faith with humanistic views and self-centered thinking[5].
David Powlison, who was Adams student, further pursued the previous ideas in his dissertation book. According to him, Adams dispute with the understanding of individual problems was outlined around knowledge system framed in explicitly theological terms. His view is that medical model defined women and men as not being responsible to God and themselves contrary to earlier set views. David also argues that Adam did not see the cure of souls being possible by using peace of mind or behaviors that are socially accepted that was stated as being enough[6].
3.0 Christian Counseling
The Christian counseling community has been engaging in discussions on what Christian counseling should be and the extent to which the Bible should be based on. Christian counseling has few basic approaches that are limited hence making it ineffective when applied to some situations. Christian counseling has brought some confusions if indeed it’s true to its objective keeping in mind that Christians may call themselves counselors or some counselors may just call themselves Christians for the sake of attracting clients. Few concepts have been used to shade some light to customers who are seeking the services of Christian counselors. This is because some individuals may require spiritual knowledge to handle their dilemmas rather than using secular perspective to advise them. Different Christians especially those who hold strong denominational, evangelical or fundamentalist beliefs would prefer counseling services from a Christian counselor[7].
This, therefore, has become a challenge because some become frustrated due to the disparity that exists today in Christian counseling. The disparities have resulted due to the existence of different types of Christian counselors including. Examples include but are not limited to: Pastors that give their advice due to their seminary education or experience; Christians with deliverance ministries; Christians therapists with family and marriage experience; Christians applying scripture concepts but do not have counseling training or skills; Christian professional counselors, social workers; Clinical Psychologists who combine secular counseling knowledge with Christian principles and secular counselors posing as Christians[8]. The different types of counselors end up frustrating those seeking to be advised by right or believing counselors. It is also difficult to monitor if those claiming to be Christian counselors are using Bible concepts when advising their clients.
Individuals seeking professional services of a counselor are usually referred by their pastors to individuals known to the pastor or have a counseling center that has the same doctrine with the pastor. Despite the try to only refer church members to Christian counselor’s challenges do occur since some counselors are already introduced to secular training or education world especially those working outside the church stings. Churches also recruit counselors due to their secular association making them continue using secular techniques instead of shifting to Christian techniques while advising their Christian clients. The approach is therefore deemed to backfire in the end because failure to use biblical perspectives will make some clients to be frustrated especially when they realize that their Christian counselors do not seem to bother holding them responsible for going against their Christian values. Most Christians seeking professional counseling would love to be corrected by being given practical examples from the Bible, failure to which they will start doubting the whole process.
4.0 The Need to Rely Solely On Scripture for Answers
Despite the discussions, if there is need to combine research and practical experience, Spiritual Revelation and Biblical knowledge when counseling questions still arise as to what extent or portion should Christian counseling depend on the different kind of knowledge. As much as Christian counseling should solely rely on Biblical perspectives, it also becomes necessary to incorporate other types of counseling to get the desired results. The counseling process should rely first on the Bible followed by spiritual revelation, secular research, and theories since each perspective are important in bringing psychological healing to the customer[9].
Counseling based on the biblical process of Salvation by Faith is the most complete and reliable and should be used fundamentally in everything done in the church. It is prudent to argue that if the process of salvation by faith is Gods way of making people whole again, then it should be used primarily in the counseling process. This, therefore, means that if biblical perspective can be used to solve psychological problems in the church, it needs to be strengthening to make it effective when used. It is also worth noting that if the Christian counseling process were based solely on biblical answers it would be readily accepted in churches and many who are not subscribed to the counseling process will be willing to incorporate the Christian counseling in most programs in the church.
5.0 Principles of Effective Biblical Counseling
The active principle of biblical counseling is developed to guide counselors on how to conduct themselves during counseling process and to handle their clients well. Different principles have been outlined:
5.1 People Need Help
The first principle is to understand that people need help. Various reasons have been described as the causes making people seek help including anxiety, stress, bitterness, and resentments, especially in marriage, churches, and families. Lack of people being taught character values and how to manage life challenges to be able to conveniently confront them also contribute the number of those seeking help. The difficulties of people’s lives have made the number of those seeking Christian counseling to increase. Understanding that people need help will help the counselor focus on the problem rather than judging the individual for seeking help[10].
5.2 Counselors Should Be Competent
The next effective principle is that counselors should be competent since the process of helping people is urgent but not a natural process. This, therefore, calls for competency on the counselor side for them to be careful so as to identify the best counseling approach to apply to their different clients. It is also important to understand that Christian counseling is not for every person especially to those who are resisting change or growth in their lives. It also certainly not applies to counselors whose motive of helping others are not genuine and are not concerned with the welfare of those being counseled. Christian counseling, therefore, is for those who have the potential of becoming skillful sensitive and knowledgeable and motivated to handle clients[11].
5.3 Counselors Need To Have a Strong Value System
The next principle is that counselors need to have a strong value system since the process of helping people can be a damaging process at times if the counselor has flaws. If the client comes to realize that the counselor is not perfect or doesn’t have a moral value it makes them frustrated and to begin doubting the process. This, therefore, calls for identification of values that are used to measure parameters of being right or wrong or to measure mediocrity and excellence. Therefore the counselor’s values can be used to measure the number of individuals who are likely to cope in future based on the help received. Having a counselor with high values plays a role in determining if the clients will be able to handle difficulties in future or will still be broken by them[12].
5.4 Counselors Not To Be Too Attached To the Clients
Christian counseling principle also calls for counselors not to be too attached to the clients or to make them dependent on the counseling process. Counselors should, therefore, maximize on making the individual use their human potential to effectively provide a lasting change to the individual. The clients should also be willing to receive help since it’s the fundamental aspect required to make the counseling process a success. Those who are defensive or resistant and not willing to receive help will make less commitment to change their ways to improve the way they live. An individual who has been manipulated, or threatened may view the counselor as being part of the plan hence may fail to open up. The counselor can only patiently wait for the person to realize despite being adamant seeking and wanting help will do a greater good in their lives[13].
5.5 Counseling Process Should Be Handled By Professionals
The counseling process should be handled by professionals who trained on how to handle their clients. This because those seeking help would love to be talking to experts who can easily identify their problems and advise them accordingly. Both the counselor and the client should trust in God keeping in minds that despite the counseling God should be left in control to guide the client further. Trusting in God form the basis of Christian counseling since clients would love to be advised based on Bible or Scripture perspective. It is also important that offering help without trusting in God equalize to secular counseling, which the client may be avoided since they directly sought Christian counseling[14].
5.6 Counselors Should Be Effective Communicators
Effective counselors should be good communicators since most counseling sessions require the counselor to carefully choose their words to avoid communicating in a manner that further hurts the client. The chosen words should inspire the client and not condemn them. The counseling duration should be limited since the counselor should watch the calendar to make the client grow and become self- reliant. The counseling process should be limited to only responding to the need of the client to prevent developing the unhealthy relationship where the client becomes dependent on the counselor regarding advice[15].
5.7 Christian Counselors Should Maintain Confidentiality
Christian counselors should maintain confidentiality by not sharing with a third party problem faced by their clients. This helps in maintaining the trust since the person shared in confidence and to avoid making them vulnerable. The counselor should also be able to exhibit the character that is being sold to the client. That is the counselor should be convincing and inspiring to the client to make them want to adopt the changes being said to them since it works to bring positive change.
5.8 Counselors Should Also Remember To Take Care of Themselves
Despite helping other people counselors should also remember to take care of themselves. This because one can be overwhelmed with their jobs to the extent that they forget their needs and start looking that they need help themselves. The counselor also need be a good listener since helping people requires one to a good listener to be in a position to evaluate and digest what is being communicated to give adequate counsel. This is because the person receiving help find it comforting when they are understood correctly and given important advice to help them confront their situation[16].
6.0 Conclusion
The number of people who are hurting emotionally keeps on increasing by the day. What is considered to be Christian counseling? Christian counseling uses biblical perspective when counseling believers. Christian counseling, therefore, is becoming necessary in churches to help Christians having difficulties in their lives. According to research Christian counseling is the best since most advice being given to clients has biblical perspectives that clients are seeking to get given the fact that they help comfort disturbed souls. Christian counselors should follow guiding principles to offer the best services to their clients. Being good communicators and listeners are paramount to make the counseling process a success.
7.1 Bibliography
David, G. Benner. Strategic pastoral counseling. A short-term structured model. Second edition. 2012. pg. 1-41.
Everett, L. Worthington Jr., Eric, L. Johnson, Joshua, N. Hook and Jamie, D. Aten. Evidence-based practices for Christian counseling and psychotherapy.2017. 1-141.
Randolph K. Sanders (ed). Christian Counseling Ethics A Handbook for PsychologistsTherapists and Pastors. Second Edition. 2017. 7-120.
Richard E. Butman. Qualifications of the Christian Mental Health Professional. 2012. Pg. 1-28.
Sanders, Randolph K., ed. Embracing our Ethical Mandate. Christian Counseling Ethics.Westmont: InterVarsity Press. Accessed June 11, 2017. ProQuest Ebook Central 2012. pg. 8-26.
Siang-Yang Tan. Counseling and Psychotherapy. A Christian perspective. 2017. pg. 1-178.
Tim, Clinton and Gary, Sibcy. Christian Counseling, Interpersonal Neurobiology, and the Future. Journal of Psychology & Theology. 2012. Vol.40. No. 2, 141-145.
[1] Tim, Clinton, and Gary, Sibcy, Christian Counseling, Interpersonal Neurobiology, and the Future, Journal ofPsychology &Theology. 2012, Vol.40, No. 2, 141-143.
[9] Sanders, Randolph K., ed, Embracing our Ethical Mandate. Christian Counseling Ethics. Westmont, InterVarsity Press. Accessed June 11, 2017. ProQuest Ebook Central. 2012, Pg, 20-26.
[10] Siang-Yang Tan, Counseling and Psychotherapy. A Christian perspective. 2017, pg, 158-178.
[11] Richard E, Butman, Qualifications of the Christian Mental Health Professional. 2012, Pg. 1-28.
[12] Randolph K. Sanders (ed), Christian Counseling Ethics A Handbook for Psychologists, Therapists, and Pastors. Second Edition. 2017, 7-120.
[13] Everett, L, Worthington Jr, Eric, L. Johnson, Joshua, N. Hook and Jamie, D. Aten, Evidence-based practices forchristian counseling and psychotherapy, 2017, 21-41.
What is Luke’s presentation of the role of spirit baptism in achieving God’s plan of salvation?
Salvation is enshrouded in baptism which takes two forms water and Spirit baptism. Spirit baptism does provide one with an opportunity to let go of their sinful nature and transition into a righteous nature. Most Christians comprehend one form of baptism that is water baptism.
The proposal seeks to focus on the Spirit baptism and its role in salvation. In the book of Luke 3:16, John the Baptist said that he was going to baptize them with water, but the one who will come after him will baptize them with the Holy Spirit and fire. The one who he was referring to was Jesus Christ.
The book of Acts chapter 2 delves in depth in elucidating the baptism by the Holy Spirit, and its impact on the people who experienced it. In Acts 2:2-4, the disciples were the first people in masses to be baptized by the Holy spirit. There was a noise that came from the sky that sounded like a strong wind blowing, and it filled the entire house.
The disciples saw what looked like tongues of fire that spread and touched everyone in the room and they were filled with the Holy Spirit. The immediate effect according to Acts 2:4 is that they began to speak in other languages that they were not familiar with before.
Therefore, in the act of baptism by the Holy Spirit Jesus is the baptizer while the medium is the Holy Spirit. This point is further elaborated in Acts 2:38, where Peter states that everyone should turn away from their sins and be baptized in the name of Jesus Christ. The baptism will lead to the forgiveness of sins and will provide them with an opportunity to receive God’s gift that is the Holy Spirit.
The verse has different interpretations based on what Peter told the people. Some scholars believe that baptism comes after the forgiveness of sins while others believe that the verse means that their sins were already forgiven and he was employing them to be baptized.
What then is the role of baptism by the Holy Spirit? In Acts 2:14, Peter echoed the message of Prophet Joel who stated that in the last days God would pour His Holy Spirit that will enable people to proclaim the Lord’s message in different spheres of the world. Based on this verse the Holy Spirit will help in spreading the word of God to all people irrespective of their religious inclinations and cultures.
In the book of Luke 10:21, the Holy Spirit brings joy in the lives of Christians and enables them to comprehend the scriptures better. How does the Holy Spirit perform this role and how is it interlinked with God’s salvation plan? In Luke 10:21, it is written that Jesus was filled with the Holy Spirit and proclaimed that the Lord had shown to the unlearned what he had concealed from the wise.[1]
Does God’s plan encompass everyone on earth? In the book of Acts11:17, when the Holy Spirit descended it went to the Gentiles who were not baptized by water. An indication that God had wanted not only the Jews to come to him but also people from other nations through one way that is repentance and living by His Word.
Christians and scholars alike have sought to understand the concept of baptism and its role in Christianity and salvation. In the Book of Acts, the subject of spirit baptism is widely mentioned and based on readings from this book; it is clear that spirit baptism plays the role of remission of sins.
Based on this, it can be established that the role of spirit baptism in cleansing sins is considered an important undertaking in the lives of Christians and those who seek to convert to Christianity. The Book of Acts also speaks about the understanding of God’s words and repentance as a requirement for baptism, which to a great extent portrays baptism as playing a role ensuring that individuals repent and understand the word.
In Acts 2:38, Peter alludes that baptism is a process in which an individual decides to leave their life of sin and begin a new chapter of life, characterized by believing in Jesus Christ and his teachings.[2] About this, Luke writes about two types of baptism: baptism by water and baptism by the Holy Spirit.
In Acts 1:5, Luke talks about baptism by the Holy Spirit by recalling what Jesus said to the disciples “For John baptized you with water, but in a few days you will be baptized with the Holy Spirit.” Baptism in the Holy Spirit is differentiated from water baptism in that after baptism with the Holy Spirit, an individual receives power, following the encounter with Spirit of God (Acts 1:8).
The entire book of Acts does portray the power of the Holy Spirit after the baptism that took place in Acts 2. After the Holy Spirit descended on the disciples, they received the power to perform miracles and wonders the same way Jesus Christ performed numerous miracles in the book of Luke (Acts 5:12-42).[3]
The role of Baptism
Baptism for the remission of sins
This alludes in various instances in which baptism is mentioned in the Book of Acts and where individuals get baptized on different occasions. The verse, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit’ (Acts 2:38) demonstrates that baptism is for the forgiveness of sins.
Besides showing that individuals who are baptized are forgiven, Peter in this verse further calls on individuals to repent, which essentially refers to an acknowledgment of a life of sin and the desire to have one’s sins forgiven to begin a new life.[4]
The verse Acts 2:38, has initiated a lot of discussion in Christianity. According to Dunn’s interpretation, the verse talks about a new covenant that came into existence after the repentance of sins. In the book of Luke, only Jesus Christ had the holy spirit as all the other people had not had their sins purged via spirit baptism. The day of Pentecost provided an opportunity for the believers to be filled with the holy spirit as their sins had been cleansed via the death and resurrection of Jesus Christ.[5]
On the other hand, Ervin does provide a different interpretation of the verse where he breaks the relation between salvation and the gifts of the holy spirit. According to him, he does believe that the start of Christianity is limited to repentance and water baptism. The gift of the holy spirit is secondary to the Christian faith.[6]
David Petts is another Scholar who came up with a new interpretation of Acts 2:38, he does associate the spirit baptism with the missionary work. According to him forgiveness and the reception of the holy spirit are intertwined, unlike Dunn who does separate the two.
Dunn interprets the verse to mean that forgiveness of sin has to occur first before the spirit baptism takes place in a person.[7]For David Petts to support his argument, he does point out the case of Cornelius in Acts 10:43, where in faith he reached to God for forgiveness and received both forgiveness and the holy spirit.[8]
Max Turner, another scholar, does present another interpretation of the verse Acts 2:38, according to spirit baptism is part and parcel of Christianity but it was not intertwined with missionary outreach work. According to him the book of Acts does not indicate that all the Christians who received spirit baptism took part in evangelical work.
It was limited to only a select few individuals like the apostles.[9] He says that the spirit baptism takes place in an individual for a particular purpose not necessarily taking part in the apostolic activity. Based on him the spirit baptism does provide people with an opportunity to experience Jesus Christ directly. It does come into place through faith when one does accept Jesus in their lives.[10]
Based on my understanding of the verse I concur with Dunn’s interpretation of Acts 2:38. Spirit baptism is based on forgiveness of sins where one confess and through their faith in Jesus Christ they receive salvation. Despite my personal views, my research paper will aid in deeply explaining the verse as it is central in comprehension of the role of spirit baptism in salvation.
Baptism as the beginning of a new existence
Baptism is a declaration of one’s willingness to act according to the teachings of Jesus Christ. Hence the reason baptism has often been considered as a rite of initiation. According to Carlson[11], baptism can be considered a Christian initiation rite, through the introduction of an individual into Christian ways, having read the word and understood it.
A similar connotation is given in Romans 5:12-21, where Paul notes that individuals who are baptized by the spirit experience a transformation, in which their former sinful existence is negated Carlson[12] and they are inaugurated into a Christ-ruled reality or existence.
Baptism as a sign of believing in Christ
According to the Book of Acts, it is evident that spirit baptism is only for those who believe, such that baptism plays the role of ensuring that people understand God’s word. In Acts 18:8, many Corinthians who heard the word and believed were baptized; while in Acts 2:41, ‘those who gladly received his word’ after hearing Peter’s sermon were baptized.
Given that baptism is meant for those that hear the word and understand it (Acts 2:36-37), and receive its message (Acts 2:41), individuals who refuse to believe cannot be baptized.
2.4 Baptism and repentance
Repentance is a prerequisite of baptism as provided in Acts 2:38. Peter instructs ‘Repent, and let every one of you be baptized in the name of Jesus Christ….’ He does not simply ask them to get baptized but instead asks them to repent first, an indication that getting baptized is a major decision to turn away from sin and commit towards serving Jesus Christ.[13]
Baptism as the gateway to salvation
A controversial question that arises based on the teachings on baptism as given in the book of Acts is whether baptism is compulsory for Christians to receive salvation. This is based on Acts 2:38, where Peter calls on repentance and baptism for the forgiveness of sins. This is invariably interpreted as meaning that baptism is a prerequisite for forgiveness, hence the importance placed on baptism.
Paul was also baptized to be forgiven his sins and Ananias asking him to get baptized while calling on the name of the Lord to be redeemed can interpret it to mean that one cannot be saved if they have not been baptized. While this view is greatly supported, the bible numerously talks about the forgiveness of sins without mentioning baptism[14].
In Acts 10:43 for example, Peter says to Cornelius that everyone who believes in God will receive forgiveness. Furthermore, it was only after Cornelius, and his family believed and received the forgiveness that they were baptized (Acts 10:47-48). Cornelius was spirit baptized when he was in prison. This is an indication that the spirit baptism took place. This is an indication that salvation does precede water baptism. [15]
Role of Baptism in God’s plan for salvation
Examples of Citing the Bible
Acts 1:5
Acts1:8
Acts 2: 2-4
Acts 2:14
Acts 2: 36-37
Acts 2:41
Acts 10: 47-48
Acts 11: 15-18
Luke 3:16
Romans 5:12-21
Conclusion
Bibliography
Atkinson, William. Baptism in the spirit, Luke-Acts, and the Dunn Debate. Cambridge: Lutterworth Press, 2012.
Callam, Neville G. “Baptists and the Subject of Baptism.” Ecumenical Review 67, (October 2015): 334-361.
Carlson, Richard. “The Role of Baptism in Paul’s Thought.” Interpretation: A Journal of Bible and Theology 14, (July 1993):255-266.
Dunn, James D. Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in relation to Pentecostalism Today. Hymns Ancient and Modern Ltd; 2010.
Ekundayo, Lawrence O. “The Practice of Baptism and Its Justification in Anglican Church.”
IOSR Journal of Humanities and Social Science 21, no. 4 (April 2016): 32-38.
Jensen, Robin M. “Baptismal Imagery in Early Christianity.” Grand Rapids: Baker Publishing Group, 2012.
Petts, David. “The Baptism in the Holy Spirit: The Theological Distinctive.” Pentecostal perspectives (1998): 98-119.
Reardon, Timothy W. “Cleansing through Almsgiving in Luke-Acts: Purity, Cornelius, and
the Translation of Acts 15:9.” Catholic Biblical Quarterly 78, no. 3 (July 2016): 463-482.
Schreiner, Thomas R., and Shawn D Wright. Believers Baptism. Nashville: B&H Publishing Group, 2007.
Spruce, Jim. Baptism: An important step in your life with Christ. Kansas City: Nazarene Publishing House, 2012.
[1] Lawrence O. Ekundayo, “The Practice of Baptism and Its Justification in Anglican Church.”
IOSR Journal of Humanities and Social Science 21, no. 4 (April 2016):35.
[2] Richard Carlson, “The Role of Baptism in Paul’s Thought,” Interpretation: A Journal of Bible and Theology 14 (July 1993):255.
[3] Robin M. Jensen, Baptismal Imagery in Early Christianity (Grand Rapids: Baker Publishing Group, 2012), 65.
[4] Jim Spruce, Baptism: An important step in your life with Christ (Kansas City: Nazarene Publishing House, 2012), 15.
[5] William, Atkinson, Baptism in the Spirit Cambridge (The Lutterworth Press, 2012), 10.
[6] Howard, Ervin, Conversion-initiation and the Baptism in the Holy Spirit: A in the Holy Spirit (Hendrickson Publishers; 1984), 65.
[7] James, D. Dunn, Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in relation to Pentecostalism Today (Hymns Ancient and Modern Ltd; 2010), 80.
[8] David Petts, “The Baptism in the Holy Spirit: The theological Distinctive,” (Pentecostal perspectives. 1998):65.
[9] Max, Turner, Power from on High: The Spirit in Israel’s restoration and witness in, Luke-Acts (A & C Black; 1996),398.
[11] Richard, Carlson “The Role of Baptism in Paul’s Thought,” 255.
[12] Richard, Carlson “The Role of Baptism in Paul’s Thought,” 257.
[13] Thomas R. Schreiner, and Wright D. Shawn, Believers Baptism. (Nashville: B&H Publishing Group, 2007),43.
[14] Neville G. Callam, ” Baptists and the Subject of Baptism,” Ecumenical Review 67 (October 2015): 335.
[15] Timothy W. Readers, “Cleansing through Almsgiving in Luke-Acts: Purity, Cornelius, and the Translation of Acts 15:9,” Catholic Biblical Quarterly 78, no. 3 (July 2016): 464.
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For a Christian to effectively share the gospel of Christ, a clear understanding of its implications and expected response is essential. Unlike other religions, Christianity understands the meaning of grace and the most critical ministry is making people believe the love that God has for them. In the theology of evangelism, Sin tends to manifest when people live in denial of God’s existence.
Although Satan gained control of the world at fall, Jesus repossessed it in Revelation 5 (Bible, 2000). Throughout the scriptures, the sermons given by apostles as they tried to preach the good news to the world are characterized by, authoritative evidence, vivid description of God’s activities, eyewitnesses, and miraculous deeds. The degree to which a Christian sacrifice for the gospel determines the reception of his/her message by unbelievers. Evangelism in the absence of theology degenerates into human manipulated desires and techniques.
On the other hand, theology without evangelism transforms into a powerless academic process. Evangelism should foster a sense of gratitude, concern, and responsibility based on passages such as Mathew 28: 18-20, Acts 20:21, Galatians 2:20 and John 14: 16 which demonstrate the love and expectation of Christ towards the saved in proclaiming the gospel to all nations so every person may repent and turn towards God (Bible, 2000). Through theology, a solid biblical foundation that can only be lived through passionate evangelism is realized.
History of Theology of Evangelism
Evangelism is a Greek word meaning gospel or good news (RMNI, 2015). In 1st Corinthians 15:3-5, the elements of the gospel are revealed; first, Jesus Christ died to redeem humankind from the bondage of sin, after which he resurrected on the third day. Jesus appeared to individuals and groups, and it is through seeing that resurrection was verified.
Paul asserts that man is saved by holding on to the message which was earlier preached, and if a person truly believes that Christ died and rose for the redemption of humankind, then he or she is truly saved. Paul goes further and mentions in Romans 10:9 that by confessing with the mouth that Jesus is Lord and believe in the heart that God resurrected Him from the jaws of death, then a person is saved. Evangelism takes place when a saved Christian communicates the good news so that the hearers can comprehend it and make an individual decision to get saved.
Coleman (2017) asserted that it is impossible for a human being to obtain sound doctrine without a clear understanding of the Bible. Evangelism is anchored in redemption. The saving nature of the scriptures breeds the urgency for proclaiming the message to every living creature as mandated in Mathew 4:19.
Recognizing the sovereignty of God is implicit in the study of theology of evangelism. If God truly exists, then the man should bow and worship His Lordship as stated in Isaiah 45:22, “and be ye saved: all the ends of the earth, for I am God and there is no one else” (Bible, 2000). The liberal theology is based on the premise that God acts in utmost integrity, he is holy, and loves unconditionally, such that God is perfect. Without acknowledging the Lordship of God and the importance of gospel, theology is in vain.
Preaching the gospel of Christ and reaching out to people to get saved is a requirement for every Christian. In the biblical passages, God is revealed to be love like 1 John 4:8. When a person is saved and is determined to live by the will of God, as projected in the scriptures, then the love for God compels one to reach to others through evangelism. In 2nd Kings 7-13, the author mentions four Israelite lepers who secured a deserted camp started to feast and possess the assets.
However, they then agreed that it was selfish of them to keep the good news and therefore decided to preach the deliverance message. Also, Christians are commanded to evangelize in Mathew 28: 19. A student of the word also understands that evangelism does not end after reaching to people and communicating the message of salvation and redemption.
Discipleship, baptism, teaching the word of God to converts and other believers, as well as reminding people to obey the word of God are critical elements factors that are learned through theology (Yong, 2014).
It is compulsory for Christians to evangelize to all people across the globe irrespective of the religious or ethnic affiliations of the hearers. Acts 28 talks about the disciples, who after receiving the Holy Spirit were to witness at their homes and in foreign lands (Bible, 2000). In the same scripture, Jesus tells Andrew and Peter that He would make them become fishers of men if only they followed him.
To fish, a person goes to the lake with bait, and correspondingly, Christians are supposed to leave their comfort and go out to preach the gospel of Christ but armed with the scriptures. Theology equips Christians with the word of God and creates a greater understanding of the relationship between humankind and God and the entire process of salvation. Without such knowledge, then evangelism lacks in substance, and the message may not be authoritative.
Paul was a teacher of the law and understood the mindset of Pharisees and other religious affiliations thus giving him an opportunity to communicate authoritatively.
Theologically, Jesus is the only human being who did not inherit the seed of sin of Adam (Coleman, 2011), which makes every other person sinful (Roman 5:12). Jesus is the word of God, did not have a beginning, and by being in physical form, he demonstrated his humanity and not origin or existence. He volunteered to leave his heavenly body and be like us to ease the anger of God towards humankind so that redemption through grace may take place (Romans 3:24, Peter 2:24).
As such, if a person rejects the gospel of Christ there is no other way either in heaven or on earth that he or she can be saved (Acts 4:13). Since there exist other gods luring people and offering false salvation, compassion is practiced by projecting the weakness of other gods and spread the true message of redemption and deliverance. Although issues arise about the uniqueness of Christ given that scriptures are firm in asserting that He is the only way through which humankind can be saved, the pastoral duty of Christians is to lead the world to the cross, which is the source of abundant grace and hope.
The psalmists, in Ps. 16:3 claimed that all those who pursue other gods tend to increase their adversity instead of receiving the healing power. Theology teaches about the ways of Christ, life and death, and most importantly salvation, which is given freely to all human beings (Barker et al. 1993).
A theology that is based on evangelism projects Christians towards the biblical goal which according to Jude (24) Christ is presented as a bride amassed in blood but found without fault in the mighty eyes of the creator. Such a theological perspective focuses the energy of Christians on hope through the affirmation that Christ is indeed victorious. Upon getting saved, disciples receive the Holy Spirit who guides people in living a pure and blemish-free lifestyle.
This means that Christ is continuously working in the life of a believer through the spirit to ensure that the worldly passions do not take over. It is by studying the word and living in the world that Christ is manifested in the life of a Christian. Theology, therefore, serves to promote evangelism, which is not possible if a person does not, indeed understand and decide to live by the word of God.
Conclusion
A theology of evangelism asks Christians to fix their attention on upon the victory of Christ irrespective of the sufferings of the world. Even though it is not clear how the saved shall be, it is certain that when Christ appears, they shall be like Him. God has been and is still working to ensure that He accomplishes His purpose. It is upon every Christian to apply the word learned from the scriptures to proclaim the Gospel to all corners of the world.
The message of redemption should be the focal point of the theology ministry. Christ commissioned every Christian to make disciples who are willing to learn from the world and sacrifice their flesh for His glorious manifestation. Theology of evangelism is rooted in seeking the kingdom of God above everything else, denying oneself and taking up the cross, striving to be like Christ.
Reference List
Barker, K. L., Burdick, D., & Burdick, D. W. (1993). The NIV study bible, new international version. Zondervan Bible Publishers.
Bible, H. (2000). King James Version. Texas: National Publishing Company.
Coleman, R. E. (2011). The Heart of the Gospel: The Theology Behind the Master Plan of Evangelism. Baker Books.
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Divorce among Christians
Undoubtedly, religion is, and continues to be, a fundamental element in most marriages in different parts of the world. As an institution, marriage is crucial to human existence and further serves as a crucial avenue for people to partake in God’s creative activities through creation. God’s command, ‘Be fruitful and multiply’ (Genesis 1: 28), can only be fulfilled in the context of marriage.
As a result, marriage is considered a precursor to the formation of a family, and given this, all cultures recognize its importance despite relativism. Among Christians, marriage is expected to be a life contract, hence the phrase, ‘till death do us part.’ This implies that divorce or separation is no option regardless of the circumstances.
However, the divorce and separation rates reported in today’s society have become problematic to Christians as marriages are crashing over irreconcilable differences. The socio-ethical impact of divorce is apparent, and solutions are elusive, regardless of the various measures applied by the Church, marriage counselors, and other concerned individuals or groups to minimize its recurrence. As an African country, Ghana thrives with a rich cultural and religious heritage that informs and governs its people’s lives and activities. Culture and religion are significantly intertwined in a system referred to as religio-culture, which, when translated to marriage, highlights numerous challenges that include changes of family, ethnic group (clan, village, or tribe), and residence establishment in a new house by the newly wedded couple.
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[What page is this from? I doubt if Brako said religio-culture breeds challenges for marriage] Nonetheless, different researchers concur that a correlation between restrictions, dreams, agencies, and realities serve as the pillars to family dynamics in transnational African migration to the United States or European countries.
Migration to an international destination produces profound social changes in receiving societies. As pointed out by sociodemographic studies, international migration can significantly increase divorce due to various reasons. Among the reasons identified include the fact that moving entails a stressful and life-changing event that leads to a higher divorce likelihood, especially when international borders are crossed.
Divorce among Christians
Additionally, migration policies applied in different nations have become more stringent, making it challenging for families to migrate. As a result, more couples and families end up separated geographically and challenged with the need to arrange family life transitions, which causes marital stress and eventually divorce [Source?] Therefore, this chapter’s essence entails exploring migration issues impacting Ghanaian Christian couples’ marriages in North America.
Divorce among Christians
It will determine the factors or stressors leading to distress and instability in marriages, including intimate conflict between couples, separation, or divorce among Ghanaian Christian couples who immigrate to America. Moreover, the project will analyze the role played by migration, whether the interpretation of marriage and divorce in biblical scriptures factors in the experiences of African’s traditional values and cultural norms.
These will be coupled with the determination of the steps the Church has taken to revert such occurrences and optimally address the issue. [That is not the purpose of this chapter. This chapter is to use Scripture to provide rationale for the project. This whole page is not needed]
Divorce among Christians
The Biblical Rationale The increase in globalization and migration among Africans to other countries has contributed to socio-cultural dynamics affecting their marriages, leading to separation and divorce. Specifically, marriages have become unstable while divorce rates have skyrocketed [Really, where did you get this from, source?] among American populations in industrialized areas, particularly for unemployed women. As pointed out by König & and Regt, [Use their full names at first appearance] African couples in the diaspora are constantly grappled with numerous challenges in their marriage due to intimate partner violence as one of the significant factors driving high divorce rates. As a holy institution, the foundation of marriage traces back to the Biblical Eden, followed by several other analogies implying God’s decision and take on the union between man and woman. For instance, in Ephesians 5: 22-23, God likens marriage to the Church, while in Luke 14: 7-14, the parable of the wedding feast describes an eschatological rendition. Despite the significance of married highlighted, Arugu points out that each society faces distinct situations characterized by falling marriages, and couples can no longer tolerate each other, leading to divorce. Common Views for the Different Interpretations [Wrong sub sectioning] Although different opinions and ideologies exist on interpreting B biblical [Bible is B, biblical is small b] teachings on marriage and divorce, Christians generally agree on various aspects. On the one hand, Christians agree that the intended design for marriage, as put forth by God, comprised a covenant union [But in your conclusion and elsewhere, you said is a contract, stick to marriage as a covenant and why that impacts quality and stability, where in Scripture that it say a covenant, not just what “Christians” say] between a man and a woman for the rest of their lives. Specifically, Genesis 2: 24 exemplifies the one-flesh union that consists of one man and one woman who come together to establish a lifelong covenant. [This is where technical commentaries are needed. The source you mentioned does not deal with theological of covenant so why is it here? Please don’t make things up, not good] This union portrays a bond that should not be separated and that follows a design meant to promote the most fulfilling and satisfying life for humans. Thus, it is considered an elaborate depiction of God’s promise and loyalty to his people and the Church through Jesus. [How is this related to the dissertation or justify the need for the project?] On the other hand, even though divorce is legal, [On other pages you mentioned that irrespective of the issues there is no divorce, which is which?] biblical teachings urge people to avoid it at all costs. Divorce among Christians is considered failure to adhere to God’s command and design for marriage and sin that has rendered humans unable to live as per the standard stipulated in scriptures such as Genesis 1 and 2. Specifically, most Christians are aware of the adverse eventualities associated with divorce and can identify its significance due to the Church’s cases. [How is this related to the dissertation or justify the need for the project?]
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Lexical Analysis [This whole section is completely unnecessary because it does not tie to any preposition or why this project is needed. Besides it is poorly written, and I already have already written more on this that I could have easily copied but this is a dissertation and biblical rationale chapter] In Matthew 19:1-12, Jesus engaged in a dialogue with the Pharisees after he entered Judea, a Gentile region.6 Akin to his travel in other regions, Jesus’ opponents approached him with a question aimed at trapping him into uttering words that would anger Herod or contradict Moses’ teachings. In verse three, the Pharisees posed a question to Jesus, ‘Is it lawful for a man to divorce his wife on any grounds?’7 Entrenched in cultural, legal, and biblical grounds, Jesus understood their intentions and opted to reframe it based on marriage’s biblical foundation. [Poor writing] In verse four, he responded, ‘Haven’t you read…,’ implying that his listeners would better understand what he was about to say. [Wrong syntax analysis] Paradoxically, Jesus referenced the Torah from which the Pharisees drew their understanding of divorce law. [Not true Jesus referred to Genesis 1:26-27 and 2:24-25 and there is nothing about divorce in those texts. I doubt the theological skills being applied here, wow!] In his initial response, he urged [Really, Jesus urged them to ask a question?] the Pharisees to pose a second question, which he knew would trap him into saying something blasphemous.[What does this mean?] In verse 7, the Pharisees asked Jesus, ‘Why then did Moses command us to give divorce papers and send her away?’ in this question, and the Pharisees sought to provoke Jesus into the claim that Moses’ teachings were wrong. However, Jesus responded that the real reason Moses condoned divorce entailed ‘the hardness of their hearts’ mentioned in verse 8. Genesis 1: 9, Jesus taught about divorce, alongside the exception clause, which perplexed his disciples more than the Pharisees. In disgust, the disciples asked Jesus, ‘If the relationship of a man with his wife is as such, it’s better not to marry.’ Similarly, Paul’s teaching in 1 Corinthians 7 portrays marriage from the perspective of the cross. More precisely, Paul’s interactions with the Corinthians fostered the teaching that marriage can distract spouses from the cross, and for single people, there are situations not to pursue it. Paul’s sentiment, ‘It is good for a man not to have sexual relations with a woman,’ does not allude to his opposition to sex. God created the life-long union between man and woman, implying that he endorses sexual relations. Besides, Paul held high regard for marriage and sex. However, in a letter to the Corinthians, Paul sought to teach them to abide by their wives and the holy institution of marriage. Specifically, in the phrase, διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω, [What is this doing here? When I ask for skills in Biblical Greek as a requirement, it does not mean peppering the paper with a Greek sentences to prove a point. Where are the commentaries saying and what are the specifics of the tect impacting the subject of the research. For example 1 Cor 7:15 talks about ἄπιστος or unbeliever who might dissert and in “such cases” ἐν τοῖς τοιούτοιςwhat are the interpretation of such in relation to divorce, should in such cases include abuse as theologians like Wayne Grudem are advancing] can be translated to mean that ‘due to fornication after fornication, each on (of you husbands) should continue (in the sexual relationship) with (your) one wife, and each one (of you wives) should continue (in the sexual relationship) with your husband.’10 In this statement, Paul used the plural, πορνείας, to highlight the infamous sexual sins in Corinth. Most fundamentally, Paul recognized that fornication was running rampant in Corinth, but merely uttering words would not curb the sin. In 1 Corinthians 7:2, Paul stated that an individual should have his spouse sexually and each wife should have her husband. Based on these words, Paul attempted to help the Corinthians develop a full appreciation for the physical marriage-bond put in place by their creator. Conversely, in verses 10 and 11, Paul addressed Christian couples who may have been considering divorce or separation. In Corinth, the divorce context was not considered Rabbinic Judaism since it was in Jesus’ day. Instead, across the Greek and Roman cities, the divorce law was interpreted to be that if an individual’s partner decided to divorce their spouse, they could do so by leaving. Similarly, divorce was interpreted as, if the individual owned the house, he or she should insist that the partner leaves. During this time, Paul’s teachings indicated that divorce ought to have been handled through separation based on no-fault or contest. However, no regulations or provisions existed protecting women as the requirement Judaism. If the couple proceeded to divorce in court, it was meant to determine how the property would be distributed instead of determining if they should break off their marriage. Akin to today’s society, when the couple divorced, society the partners as free individuals who would remmary.12 Instructions for Divorce among Christians Following verses 10 and 11, Paul attempted to teach believers on whether they should divorce. For instance, he stated that God prohibited divorce or separation after marriage, or in the event of separation, another marriage. Similar sentiments are echoed in Malachi 2: 14-16, which states that although God hated divorce and initially created marriage for men and women, a provision or exception exists in Pentateuch’s divorce, especially across issues that involve uncleanness, which has been translated to imply adultery. In Jesus’ era, this provision has been interpreted by Rabbi Hillel’s followers as condoning divorce for any reason that did not please the husband. When confronted by the Pharisees about this issue, Jesus did not condone the widespread interpretation that accommodated divorce for any reason and further limited it to sexual immorality, porneia, meaning adultery in Matthew 5: 32; 19: 6-9. In 1 Corinthians 7: 10-11, Paul interpreted Jesus’ words to the Christian believers who were married. For instance, Paul stated that ‘10To the married, I give this command (not I, but the Lord: A wife must not separate (chōrizō) from her husband. 11But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife).’ Under the NIV version, divorce is translated to aphiēmi, which implies releasing or dismissing someone from a particular place or situation. In the Greco-Roman context, Paul is portrayed to be referring to couples in which both partners are Christians, similar to the way Jesus addressed couples within the Jewish context. Subsequently, Paul affirmed that the marriage binds the couple until death, echoed in Matthew 19: 4-6. Precisely, Paul stated that ‘Haven’t you read… that at the beginning the Creator made them male and female,’ and ‘For this reason, a man will leave his father and mother and be united to his wife, and the two will become one flesh? So, they are no longer two, but one. Therefore, what God has joined together, let no man separate.’ [The guide says don’t insert full passages into the text] In today’s society, divorce is associated with intense pain, distress, and psychological issues, even among Christians left to ponder over several issues, [Poor sentence structure] including whether they can remarry. [You mean Gravningen et al said this, which page?] For instance, when a spouse migrates to an international destination such as the United States, why is it challenging to maintain the marriage, or why does the couple drift away from the bond that initially brought them together. As Arugu puts it, the major contributor to the increase in rates of divorce in the twentieth century entails the widespread acceptance in society. More precisely, the increase in society’s tolerance of divorce has emanated from the relaxation of negative attitudes in Church. Besides, divorce is no longer perceived as sin by most religious denominations, and most nations, including Ghana, have adopted relatively moderate divorce laws. Additional attributions to the increase in divorce rates in today’s society include less satisfaction among couples with their marriages than biblical times or a few decades ago. Similarly, the variation in cultural norms, social constructs, and realities between the two contexts, Ghana and North America, trigger different relationship experiences and determine the standard predictors of marriage outcomes. On the one hand, Ghana’s cultural and religious systems help its people in formulating internalized social constructs and norms that serve as the primary sources behavior patterns in a relationship. At the same time, marriage ceases to be a fundamental element in the society and transitions into a social construct. Although several studies exist on marriage and religion, they have been limited to the basic aspects of religiosity, including church attendance and affiliations. However, some researchers have extended their studies to proximal aspects of religion, fostering a better understanding of how married couples connect their religious faith to family life. This objective’s attainment has included aspects such as specific belief systems, the processes applied in meaning-making, and the impacts of religion on such meaning-making, alongside religious behaviors that extend beyond church attendance. Despite the approaches used in determining religion’s role in curbing divorce rates, especially among couples who migrated to international destinations, [Migration is not just about people who migrated already married, check the project worksheet and the proposal outline to understand the research] the biblical interpretation of marriage, remarriage, and divorce follows the commands postulated across various scriptures. For instance, in 1 Corinthians 7: 10-11, Paul passed on commands from Jesus to shape marriages and deter divorce rates. Among these commands include that Christians should not get divorced or separated from their spouses. However, if divorce or separation are inevitable, the believers should remain divorced, single, or work towards reconciling their marriage. [Orr and Walter, never said anything like this, what page?] Stressors in Marital Distress or Instability among Ghanaian Immigrant couples in America Despite the underlying pressure to abide by specific cultural norms and social constructions in African countries, Christian couples experience various stress factors that significantly contribute to the prevalence of divorce rates. These stressors’ experience is primarily experienced by Christian couples who immigrate to different parts of the world, including the United States, as they are constantly expected to maintain their African traditions and further assimilate into the host nation’s cultures. For women, immigrating to North America from Ghana necessitates acquiring a new language and culture, alongside social status and income levels. In the Ghanaian context, women may have been predisposed and limited to relying on the husband as the sole income earner. Still, upon immigration, they face stressors that include finding employment, discrimination, culture shock, and linguistic changes. These stress factors are coupled with cultural barriers to necessary health and social services, lack of professional accreditation, and the need to secure affordable and safe housing.
Divorce among Christians
Conversely, for some women who migrate with their husbands, the process may translate to economic independence, social mobility, and relative autonomy. These elements occur when immigration is accompanied by a significant increase in participation in the labor market. The exposure to increased responsibilities in the economy and throughout society tends to alter the power distribution processes within the family, culminating in increased participation and authority over household decision-making and control over resources. At the same time, increased participation in the labor force intensifies the burden carried by Ghanaian women until they identify different ways of handling the conventional roles and responsibilities, including those of childcare and housework. These occurrences bring about a dramatic change in the power relationship within the marriage. Despite situations in which immigrating may improve the women’s social status, it does not change their roles and position within the family. [THIS WHOLE SECTION IS NOT NEEDED, I NEED BIBLICAL RATIONALE]
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Relevance of the Stressors to the Exception Clause in Matthew 19:9 and 5:32 Following the stress factors faced by women in Christian marriages and who migrate with their husbands from Ghana to the United States, several allusions can be deduced in terms of their relevance to interpreting the exemption clause passed by Jesus. Specifically, in Matthew 5:23; 19:9, Jesus provided an exception that warranted divorce and remarriage if the reason for separation was adultery or sexual immorality. Among Christians, this exception indicates that unless the husband or wife commits adultery, the couple should abide by Paul’s command and in reference to Jesus’ teachings. It further indicates a consensus among Christians applied since its introduction by Erasmus in the sixteenth century. Nonetheless, the interpretation of this exception has, over time, changed to favor specific circumstances in which a couple seeks to separate. As pointed out by Ferrante, the variations and challenges in interpreting the exception clause are based on the phrase ‘porneia.’ Different people hold distinct views regarding the phrase’s interpretation, with the least adoption option referring to an incestuous relationship. Nevertheless, the most likely held view is in reference to biblical chapters, such as Acts 15:20 and 29, which has interpreted the phrase porneia as forbidden marriages, as per Lev 18:6-18. Similarly, another set of interpretations of the phrase entails a forbidden or prohibited relationship between a Jew and a gentile through mixed marriage. These two interpretations are characterized by the Jewish context of Matthew’s Gospel, which may not be considered legitimate marriages that should be dissolved instead of involving the divorce process. The interpretation that best fits today’s Christian world and marriages entail the view of porneia as unchastity of betrothed men and women. Under this view, the interpretation of the phrase as sexual immorality without reference to marital unfaithfulness is based on its use in describing a situation in which the betrothed and not married yet. As described herein, the various stressors facing Ghanaian women in Christian marriages and who have migrated to North America predisposes them to conditions that disregard and change gender roles and marital quality. Although the women or men in these marriages do not necessarily commit adultery, they engage in activities that lead to sexual immorality without reference to marital unfaithfulness. These circumstances further lead to divorce. The couple is forced to compromise by accepting the changes in gender roles and marital quality instead of adhering to the cultural norms, social constructions, and Christian values that initially bound them together. In Matthew 1:19, when Mary and Joseph were betrothed, she conceived Jesus. The verse further points out that ‘her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.’ In this case, Mary and Joseph are considered betrothed, mnesteuo, but Joseph is still considered her husband, aner. The lexical correlation between these interpretations and those in today’s society exemplifies the significance of betrothal in Jesus’ era compared to engagement in the contemporary world. In the latter era, being betrothed meant the same as marriage as the couple had their intentions to get married or further made the necessary arrangements. The only difference between betrothal and marriage entailed abstinence from sexual intercourse until the coupled is united. Marcus. For instance, when Joseph decided to divorce apolysai, Mary quietly portrayed the end of a betrothal based on perceived porneia, committing adultery. The incident coincides with divorce in an entire marriage, which was considered a just act as it was at par with Jewish customs and the standards put in place by Jesus. Christian couples who have migrated to North America get divorced for reasons that do not include porneia, sexual immorality. Although the circumstances slightly differ, they have significantly contributed to the increase in divorce rates today. Besides, the Church does not reinforce marriage fundamentals before and after a couple enters the holy institution. [Apart from the quality of writing, what has all this got to do with the research at hand?] Based on these factors, divorces among Ghanaian couples who have migrated to North America follow the interpretation in Joseph’s and Mary’s case. The circumstances leading to separation fall under the category of adultery. For instance, stressors such as lack of marital satisfaction, intimate partner violence, and different forms of distress play a fundamental role in the destabilization of marriage, leading to divorce. Before migrating, the couple understood and abided by the traditional and cultural norms that defined their family roles. Extended family members had a significant influence on the activities carried out in the family, while social constructs defined gender roles and participation in societal events. However, over time, these trends have drastically changed as people have become increasingly individualistic and further taken the laws into their hands. As a result, family values have significantly eroded, resulting in an increase in divorce in contemporary society. Traditionally, both husbands and wives understood marriage as an indissoluble, sacred, and stable institution based on biblical teachings related to ‘what God puts together, no one should separate or put asunder,’ Matthew 19:6. [This is completely unnecessary statement, what does it proof?] Akin to the biblical allusions,[allusions overused term] marriage in Ghana and other African countries meant that no couples had the privilege [divorce is not a privilege] of discontinuing or dissolving the Christian relationship. For instance, after the marital exchange of vows, couples promised each other to remain in the marriage until death separated them. Upon migration in today’s society, numerous things have changed, and marriage is no longer a stable and steady institution. [This is below master’s level writing let alone PhD, please is anyone checking?] When in a new country with different cultures, social constructs, values, and rules, privileges, and opportunities, among others, a Christian couple is often faced with various issues that might dissolve their relationship. The cross-culturalization between these distinct nations influences the attitudes of the couple concerning marriage and divorce. For instance, the woman may want freedom from the traditional roles of childcare and looking after the family. At the same time, the man may desire to explore different cultures or pursue a different path.
Divorce among Christians
Conclusion After conducting an in-depth exegetical analysis of the applicable scriptures, this project has further analyzed existing literature to acquire the relevant data related to the effects of migration on Ghanaian Christian couples’ marital quality and stability in North America. By harnessing Bbiblical teachings and principles applied in different contexts, the study has generated immense insights that may strengthen marriage and minimize divorce rates. Besides, the congruency between the biblical allusions and the scientific studies has played a fundamental role in questions such as how migrations affect the quality and stability of sub-Saharan African Christian couples in North America. Although the biblical allusions do not provide facts about the appropriate steps that should be taken [About what?], they provide relevance to Jesus’ teachings, among other scriptures that conform to God’s intention for humans. [Are you separating the Bible from Jesus?] More precisely, the biblical teachings indicated that marriage is an institution crucial to human existence and further serves as a crucial avenue for people to partake in God’s creative activities through creation. As per God’s command, for humans to be fruitful, multiply, and fill the earth, marriage serves as the fulfillment and a precursor to a family’s formation. Given this, all cultures recognize its importance despite relativism. Among Christians, marriage is expected to be a life contract bidding the parties involved commitment till death separates them.[Bad grammar] This implies that divorce or separation is not an acceptable option regardless of the circumstances.[Is that true, but you mentioned Jesus provided an exception?] However, the divorce and separation rates reported in today’s society have become a concern, even for Christians, as marriages are crashing over irreconcilable differences.[Bad writing] The social and ethical effects of divorce have thus become apparent. At the same time, solutions are undeniably elusive, and regardless of the various measures applied by the Church, marriage counselors, and other concerned individuals or groups to minimize its recurrence. Therefore, based on this section’s findings, different theoretical and analytical methods should be applied in determining the precise variables and measures that would foster answering the project questions.
Bibliography Divorce among Christians
Ademiluka, Solomon O. “For I Hate Divorce,” says the Lord: Interpreting Malachi 2:16 in relation to prohibition of divorce in some churches in Nigeria.” Old Testament Essays 32, no. 3 (2019), 846-868. doi:10.17159/2312-3621/2019/v32n3a5.
Adonu, Joseph K. “Psychosocial Predictors of Marital Satisfaction in British and Ghanaian Cultural Settings.” Thesis Submitted for the Award of Ph.D. Degree in Psychology- School of Social Sciences and Law Brunel University, 2005, 1-305.
Andersson, Gunnar, Ognjen Obucina, and Kirk Scott. “Marriage and divorce of immigrants and descendants of immigrants in Sweden.” Demographic Research 33 (2015), 31-64. doi:10.4054/demres.2015.33.2.
Arugu, Love O. “Social indicators and effects of marriage divorce in African societies.” The Business & Management Review 4, no. 4 (March 2014), 374-383. https://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.1073.995&rep=rep1&type=pdf.
Asoodeh, Mohammad H., Shiva Khalili, Manijeh Daneshpour, and Masoud G. Lavasani. “Factors of a successful marriage: Accounts from self-described happy couples.” Procedia – Social and Behavioral Sciences 5 (2010), 2042-2046. doi: 10.1016/j.sbspro.2010.07.410.
Bijwaard, Govert E., and Stijn Van Doeselaar. “The impact of changes in the marital status on return migration of family migrants.” Journal of Population Economics, 2013. doi:10.1007/s00148-013-0495-3.
Brako, Fred. “Examining gender role beliefs and marital satisfaction of Ghanaian immigrant couples in the U.S.A.” Drexel University- Ph.D., Couple and Family Therapy, November 2012. https://idea.library.drexel.edu/islandora/object/idea%3A6126.
Caarls, Kim, and Valentina Mazzucato. “Does International Migration Lead to Divorce? Ghanaian Couples in Ghana and Abroad.” Population 70, no. 1 (2015), 127-151. doi:10.3917/popu.1501.0135.
Clark, Shelley, and Sarah Brauner-Otto. “Divorce in sub-Saharan Africa: Are Unions Becoming Less Stable?” Population and Development Review 41, no. 4 (2015), 583-605. doi:10.1111/j.1728-4457.2015.00086. x.
Coe, Cati. “What is Love? The Materiality of Care in Ghanaian Transnational Families.” International Migration 49, no. 6 (2011), 7-24. doi:10.1111/j.1468-2435.2011.00704. x.
Cooke, Thomas J., Clara Mulder, and Michael Thomas. “Union Dissolution and Migration.” Demographic Research 34, no. 26 (2016), 741-760. doi:10.4054/demres.2016.34.26.
Counted, Victor. “African Christian diaspora religion and/or spirituality: A concept analysis and reinterpretation.” Critical Research on Religion 7, no. 1 (2019), 58-79. doi:10.1177/2050303218823258.
Familusi, Olumuyiwa O. “Till Circumstances do us Part: A Socio-Ethical Analysis of Divorce among Christians in Nigeria.” Global Journal of Human-Social Science: An Arts & Humanities – Psychology 19, no. 5 (2019). https://www.researchgate.net/publication/332539294_Till_Circumstances_do_us_Part_A_Socio-Ethical_Analysis_of_Divorce_among_Christians_in_Nigeria.
Ferrante, Lorenzo. “Religion and Culture of Origin. Re-Shaping Identity in the Integration Process: A Case Study in Sicily.” Qualitative Sociology Review 15, no. 3 (2019), 126-147. doi:10.18778/1733-8077.15.3.07.
Furtado, Delia, Miriam Marcén, and Almudena Sevilla. “Does Culture Affect Divorce? Evidence from European Immigrants in the United States.” Demography 50, no. 3 (2013), 1013-1038. doi:10.1007/s13524-012-0180-2.
Goodman, Michael A., David C. Dollahite, Loren D. Marks, and Emily Layton. “Religious Faith and Transformational Processes in Marriage.” Family Relations 62, no. 5 (2013), 808-823. doi:10.1111/fare.12038.
Gravningen, Kirsten, Kirstin R. Mitchell, Kaye Wellings, Anne M. Johnson, Rebecca Geary, Kyle G. Jones, Soazig Clifton, et al. “Reported reasons for breakdown of marriage and cohabitation in Britain: Findings from the third National Survey of Sexual Attitudes and Lifestyles (Natsal-3).” PLOS ONE 12, no. 3 (2017), e0174129. doi: 10.1371/journal.pone.0174129.
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König, Reinhilde S., and Marina De Regt. “Family dynamics in transnational African migration to Europe: an introduction.” African and Black Diaspora: An International Journal 3, no. 1 (2010), 1-15. doi:10.1080/17528630903368232.
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Effect of Migration on Marital Quality and Stability of Ghanaian Christian Couples in America
The Biblical Rationale :
Marriage has been given profound importance in all religions specifically in Christianity. There is substantial articulation in both Hebrew and Bible about the importance, benefits both in eternal and worldly life, and the impacts of undermining marriage. The basis of marriage is possessed by the Biblical Eden in which it is considered as a holy institution.
The religious importance of marriage can be evaluated and gauged by the fact that God presided over the first-ever marriage by offering Eve to Adam. We all are a generation of Adam and Eve and God itself has given substantial importance to marriage as can be seen in the scripture of the Bible and God adores the marriage in the Church. Therefore, there is no denying the fact that marriage has an inevitable role in strengthening Christian communities and societies.
In addition to the manifestation of the Bible about marriage, many researchers and scholars conceded the fact that marriage is the bedrock of any stable or mainstream community. “And the two will become one flesh’. This is a profound mystery – but I am talking about Christ and the church” (Ephesians 5.31–32). Marriage is the gift of God and God considered marriage crucial not only for the individuals who are marrying but also for the evolving human societies.
The Church, therefore, rejects as false all efforts to understand marriage (and all other human relationships) independently of the call to discipleship. In Christianity, discipleship is the true following of the way of Jesus Christ
Dynamic patterns concerning Christian Marital issues require ordinary, refreshed investigations, trying to dispose of ‘deadly’ obliviousness. Peter Brierley, cited Tidball’s perception; “…something is truly amiss with the congregation” and Riddell’s congregation is in a difficult situation and doesn’t know it”. Among these inconveniences are the expanding circumstances of Marital trouble that bargain certain Christian practices when all is said in done and the Ghanaian Adventist Christian transient couples specifically.
Even though instances of factual records abound and by and large vouch for passionate scars endured by numerous individuals with their comparing consequences for society, the pattern proceeds with unabated. It is accepted inside the Christian people group that scriptural Christianity proposes a potential enduring glad Marital relationship, where magnanimous love may connote Christian development.
However, the truth of existing relationships including that of GACMs comes up short. While it very well might be viewed as ordinary somewhere else, with resolute non-debatable customs of exacting hierarchical (SDA) translation of Scripture in certain circles, combined with comparing African social impacts, GACMs find nearly everything amiss with troublesome relationships particularly when they end in separate.
In pretty much every culture, separate from influences more than the couples in question. While a few casualties suffer hopelessness peacefully being shy of different choices ladies, experience some friendly demonization for being separated. Thusly a few couples shroud troubles even from companions and the congregation. As such, whole networks generally have a stake and may languish some detachment over family members’ Marital pressures. Such Marital issues whether they end in partition or separation convey with them numerous casualties.
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In actuality, such a choice may affect the actual endurance of the tranquil conjunction of included networks. As a matter of first importance, this examination researches potential purposes for Marital troubles noted among Ghanaian transients explicitly GACMs in Britain which regularly make fears and doubt among couples and local area pioneers. Stories of genuine circumstances proliferate (among GACMs) of how couples’ conduct and mentalities out of nowhere change following settlement in Europe.
Subsequently, some Ghanaians lean toward a drawn-out partition and decide to leave companions in Ghana for genuine feelings of serenity. Ghanaian relationships will undoubtedly get troublesome with a high likelihood of finishing off separate. The gathering’s administration faces the real factors of assimilation and lawful limitations, combined with a misconstrued social view of their issues inside a 21st century’s non-absolute climate.
Other extra issues for the administration include: Dealing with expanding divorce rates, indefinite partition of couples while in Britain with accompanying doubts, Non-responsibility issues, for example, co-habiting believers.
Church Discipline: For instance, some administrations face allegations of cumbersomeness with anomalies of progressively moral and opinionated contentions against their treatment of marital concerns. Argumentative and frequently begging to be proven wrong church disciplinary inconsistencies, follow co-residence, partition, separation, and remarriages consequently influencing resulting church cooperation trying to keep up chapel discipline.
Existing measurable documents imply that likely the pace of expansion in the overall Christian separation issue is in proportion to the Christian churches needed to address and contextualize the commonsense real factors of contemporary scenes in holy places today. Also, almost certainly, there are a few casualties of these Marital quandaries inside the Ghanaian social direction while kids and different casualties get cleared along by the breakdown of Ghanaian relationships.
Implications regarding Immigrants: The concept of marriage may vary from societies to societies but nearly all societies see marriage favorably. In the American context too, marriage is also considered as the firm bonding for societal stability but certain causes are undermining this aspect of marriage like migration. The African migrations and the immigrants coming to America are dissolving their marriage substantially which is prompting feelings of distress, depression, and anxieties in the communities.
The interaction of these migrants with natives, clash of cultural norms, and inappropriate guidance from the church leaders further intensify these types of issues. To offer a piece of good advice, Bible also articulates the examples of those immigrants who faced countless challenges at their time. For example, in Genesis 12:1, Bible manifests how God gave instructions to Abraham to leave the house of his father for that new land, which God would show to him. The other examples include Moses and Joseph, who left their native land and became migrants.
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These people were the influencers of that time and due to only one reason, they conceded the order of migration from God and that reason was the inherent trust in God. Adoption of Culture:
As the study aims to unveil the inherent prospects of the Ghanaian culture about the impact of migration of marriage, it is crucial to deliberate the cultural impact on the interpretation of the Bible. According to various scholars, it is crucial to consider the cultural framework while interpreting the verses of the Bible and also noted that many different cultures have different world views which have been shaped by their distinct cultures. For the people who are migrating from their native land to another land, it is formidable for them to adopt the culture of the migrated area.
The evaluation of culture is also important to perceive the message of the Bible accurately. There is no denying the fact that God has created Bible for diverse cultures and these cultures cannot be ignored. Western culture is without a doubt among the powers that have formed the encounters and relationships of transients from sub-Saharan Africa.
Leaving the outsiders feeling secluded and estranged is among the impacts of Western culture. For instance, Massey and Higgins discovered that unfamiliar societies affected foreigners’ confidence. They saw that devotees who were beforehand resolute in their Christian confidence practice were probably going to turn out to be less strict when they moved toward the West. They infer that “detailed church participation at spots of source and in the United States recommend that migration is a problematic occasion that estranges migrants from strict practice instead of “theologizing” them.”
Effect of Migration on Marital Quality and Stability of Ghanaian Christian Couples in America
Clifford MeesuaSibani offers a charming conversation on the progressions that travelers experience when presented to Western impacts. Travelers who move to Western nations receive Western qualities, and subsequently, they can’t assemble relationships that last. For instance, Sibani noticed that in African societies, relationships are a mutual undertaking where families and the local area become engaged with cooperating and issue harsh alerts against such indecencies as infidelity.
Effect of Migration on Marital Quality and Stability of Ghanaian Christian Couples in America
Then again, in the West, relationships are an individual matter, and the local area assumes a restricted part. At the point when they leave Africa, hitched adherents lose the advantage of connection and local areas that are profoundly instilled in African culture. It is little marvel that as Amato and James set up, the U.S. furthermore; Europe leads the world concerning divorce rates. At the point when they get comfortable in these districts, African Christian migrants are presented to a raised danger of separation. Laws:
The laws in objective nations fundamentally sway the relationships of African transients. Across numerous African countries, polygamous relationships are perceived and cherished in the law. Then again, in the West, polygamy is unlawful, with those discovered taking part in this work on confronting weighty authorizations. The distinction in the ways to deal with polygamy among Africa and the West somewhat clarifies the ascent in separate from cases among African migrants.
For instance, as indicated by Baloyi, the breakdown in African relationships and families is the conflict between the African partiality for polygamous relationships and the Western demand that a man must be hitched to one lady at a given time. The laws overseeing divorce are likewise forming the relationships of African settlers. Tallied accused the higher commonness of separation among these foreigners in light of the fact that, in the Western nations where they settle, the laws on separate are generally careless.
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Effect of Migration on Marital Quality and Stability of Ghanaian Christian Couples in America
Financial Reliance: Effect of Migration on Marital Quality and Stability of Ghanaian Christian Couples in America
Financial reliance is another factor that seems to impact marriage and separation among African foreigners in the West. For some settlers from Africa, the quest for better financial possibilities is among the fundamental drivers of movement. Basically, the outsiders look for a getaway from the destitution and monetary difficulties that are endemic across the African landmass. Examination by researchers like Hogendoorn et al. has affirmed a relationship between monetary weakness and separation.
Basically, moderately helpless people are more defenseless and bound to encounter issues that set up for separate. A few different analysts have likewise settled that neediness is a critical danger factor for separate and Marital issues. Since they are destitute and monetarily reliant on the West, African foreigners are almost powerless as their relationships lay on the nations’ monetary strength and liberality that have them.
Another way that African migrants’ financial reliance on the West has on marriage is that the dependence forces strains and weights on settlers’ families. For instance, each year, African workers dispatch tremendous entireties back to their nations of origin. While these settlements help to construct African economies, it is sensible to assume that they leave the workers monetarily depleted.
It is for sure conceivable that as they send cash home, the settlers are left with scarcely enough for their food. The monetary troubles that they face could trigger marital issues that finish in separate. Research demonstrates that monetary difficulties are among the indicators of separation. Accordingly, their families and networks’ financial reliance on African settlers causes pressure and can contribute to divorce cases.
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However, different analysts have inspected marriage and separation rates among African workers living in the West, some evident holes underscore the significance of the task. For instance, while some research has investigated outsiders’ encounters from Africa, Ghanaians have not gotten a lot of consideration. Existing research is fairly broad and doesn’t offer explicit bits of knowledge into the encounters of Ghanaian foreigners. Auxiliary, scientists will in general zero in on effect of movement on separate without the fundamental treatment of components of conjugal quality or avoidance of separation.
Consequently, zeroing in on marriage quality this research fits a hole on avoidance. Thirdly, there isn’t surviving writing or research that arranges the issue inside Christian experience. Generally, the current writing examines the causes and effects of migration status on African foreigners’ relationships. By creating explicit mediations that the settlers can embrace, the current undertaking will expand the research scope.
Effect of Migration on Marital Quality and Stability of Ghanaian Christian Couples in America
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