Question: During this difficult time, where do you get comfort and strength?
Answer: My religious beliefs play an important role as it assist in coping with this situation. I believe that God has a power of healing and God alone will deliver me from pain and return back my health.
Question: Do you belong to a faith community? Is it helpful in your life especially in times of difficulties?
Answer: Yes, I am a Catholic and I belong to St. Augustine. I can say that we are united by the blood of Jesus and through unity; we help each other grow spiritually through prayers. The gospel which I get from the faith community reminds me the cross of Jesus, the difficulties and challenges and he met and finally and he won the battle.
Question: which kind of spiritual practice do you value most in your spiritual life?
Answer: I like communicating with God through prayers as it help in gaining peace, comfort and strength. I also like reading scripture as it helps in being closely connected with God and doing according to his will.
Question: Has your illness affected your spiritual growth?
Answer: Yes, as a human being, sometimes I also myself questions like; why does God allow this to happen to me, why I am I suffering while others are in good health? These questions weaken my relationship with God.
Question: during this time of suffering, would you like to speak to a religious leader?
Answer: Yes, I need a religious leader’s visit and I belief that by praying together, I will gain comfort and grow more spiritually.
Part II: Analysis
There were positive results
The interview ended well and it produced pleasant results. The important result which I noticed was that the patient developed a sense of worth since the discussion on spiritual matters has a positive connection with her life. In fact, she was very happy and thanked me for considering spiritual matter in her current situation since spiritual health is also important in life (Anandarajah & Hight, 2001). She believes in God as the source of comfort and strength. As the healthcare provider, I was able to understand the patient’s environment, spiritual and social situation. In addition, the interview session was important as patient understood the purpose of life and as a physicians, I am able to provide a holistic care.
Barriers and challenges
It is important to note that the major purpose of conducting a spiritual assessment is to provide spiritual care and meet the spiritual needs of patients. Spiritual care is important as patients develops sense of worth and their regain vitality and feel comfortable despite suffering (Koenig, 2014). However, the process is not an easy task since there are barriers which hindered effective assessment. The process and procedure was time consuming. Even though spiritual assessment is important for the well-being of the patient, other daily routine acts as a barrier for effective communication. In addition, conducting a spiritual assessment in order to offer a spiritual care is a practice which requires enough time. However, lack of time forces the spiritual care provider to open a Pandora’s Box due to the failure of covering all issues. Other barrier which affected the assessment was discomfort (Koenig, 2014). I was uncomfortable in dealing with spiritual matter since I lack the necessary skills required in this area. I have knowledge and skills based on health care services but I am not a profession in this area so I felt uncomfortable. I also feared that the patient would feel uncomfortable for asking questions based on faith. In other words, I felt like the topic was personal and this hindered in continuing with the assessment (Koenig, 2014). Autonomy acted an ethic barrier in that as a care provider, I had the moral obligation not to touch personal issues in order to maintain physician-patient relationship. The perception between I and the patient developed coercion since I may be forced to change her views. Since I am not a religious leader, I believed that I am not perfect in conducting the assessment compared with professionals in this area (Koenig, 2014).
Addressing the challenges
In future, I would ensure that there is enough time for spiritual assessment since I have understood that assessment is not an optional activity but it is an important services of providing ’whole-person with quality physical and spiritual growth (Koenig, 2014). To eliminate discomfort, I will try to build a strong relationship with patients and make them comfortable by informing them that the assessment is part of offering care through respecting and valuing religious beliefs. Other important thing I would to ensure success in future assessment is realizing that offering spiritual care is my role as a health care profession. I would also further my education in this area through training in order to offer quality spiritual care (Koenig, 2014).Through training; I will gain spiritual self-awareness and understand my spiritual journey and that of patients. To avoid coercion brought by diversity in beliefs, I will understand and respect the values and experience of patients and this will help build a strong physical-patient relationship. Empathy and respect of values will foster effective communication and trust. In case of situations where I feel uncomfortable, I will seek consultation from pastoral care provider. In assessment, my goals will be to offer strength in achieving spiritual hopes and values and providing them with spiritual support (Koenig, 2014).
Role of spiritual assessment tools in intervention
Spiritual assessment tools are important in providing appropriate intervention in meeting the patient’s needs. First, through identifying spiritual issues, as a physician I may get path for offering quality care. For example, some patients may be suffering from religious struggle and this issue can be addressing through seeking help from chaplains and paying attention to the spiritual concerns (Puchalski & Romer, 2000). In addition, spiritual assessment tool may assist in finding resources necessary in offering quality care. For example, visitation from local church may be vital through praying together. Other way to intervene to patients needs is to eliminating unrealistic hopes and setting hopes. Other important point to understand that through spiritual assessment, I am able to understand the resources needed by the patients to improve the occupational performance (Puchalski & Romer, 2000). Collaboration with patients and gathering spiritual information will help create a treatment plan in addressing needs. The tools are also important in that they will help in developing problem solving and coping skills in addressing problems related with fear and uncertainty.
Illness and stress amplified the spiritual concern
In spiritual assessment, I discovered that the patient was suffering from stress due to her illnesses and she needed spiritual growth to cope up with the condition. In the discussion, the patient said that spiriruality or her religious beliefs play important role in helping her find hope, strength and comfort. For example, the patient needed visitation and prayer from a religious leader not to cure the illness but to help her cope with illness and stress (Joint Commission, 2005). This means that her condition increased the need for spiritual development. Through assessment, the patient was able to manage stress, create a meaningful life and develop values in her life. Other point noted is that spiritual assessment was helpful in managing illness and stress in that the patient developed a sense of purpose, a sense of connectedness to the higher power and created a heather life. For example, the patients believed that the higher power is only source of healing and comfort. This means that the illness motivated her in sticking to prayers and scripture in order to get comfort and hope (Joint Commission, 2005).
Reference
Anandarajah, G., & Hight, E. (2001). Spirituality and medical practice: Using the HOPE questions as a
practical tool for spiritual assessment. American Family Physician, 63(1), 89-81
Faith based organizations have been one of the most successful non-profit organizations that have assisted the American community and the world, in general, engage in a series of Christian ways. Since the olden days, it has been a rule that is used by many people that if one wants to have a clear and a good community, he or she has to engage in faith based activities[1]. The public health is the only way that can be able to solve the issue of health related challenges and thereby improving the health of the involved community[2]. A faith based group is typically an organization that deals with issues to do with the spiritual or the religious beliefs of a particular group. The main aim of the organizations is to have a spiritual, cultural and a social wellness in the society and the members in general.
Discuss the history of the faith-based group you have chosen
American family association is basically a nonprofit group that has its basis in the United States and which has the sole duty of promoting the Christian values[3]. The association, formally identified as the federation which fought for decency, was established in late 1977 by Donald W. in Mississippi. The association fully defined itself as an organization that promotes the biblical ethic to the American society.
Discuss the group’s stated purpose, philosophy, and techniques of operation;
The purpose of the American association group is to ensure that every individual upholds the true values of Christianity at whatever costs. The association does not believe in implementing its own constitution but follows according to what the Bible commands[4]. American family associations are one of the few groups that totally condemn the acts of having a same sex marriage or relationship, abortion, and watching of pornography videos. The way of operation is through its journals, websites, one on one talks, and inviting the members of the public in the fight against the bad morals. The philosophy of this group is that God has already communicated the truth to the humankind and it is upon man to obey the commands every time.
Discuss the biblical foundations for the group’s purpose and activities;
God forbids the activities that involve the same sex marriage according to the bible[5]. This is the foundation of the organization where it travels all across America asking people to consider the bible in every activity[6]. Acts such as the indecent television programming have been the main focus activities of the group. The indecent exposure of the scenes on the television forms a major purpose of having the organization to try and rectify the society.
Address the group’s activities at the national, state, and local level;
Activities handled at the national level include having endless court fights to prevent giving an opportunity for homosexuality[7]. This has been one of the major activities at the national and the state level requesting for support from the members of public who believe in the bible. At the local level, the campaign is on reducing the number of abortions and educating the society on the advantages of being related to the bible[8].
Address the group’s current legislative agenda (i.e., specific legislation or government activities that the group is currently working on);
Current agenda at the organization is campaigning against the acts of some of the laws the government has implemented. The action of having homosexuals continue with their activities is unlawful according to the organization[9]. Homosexuality is a dangerous act and the government has no business allowing such behaviors as the protector of the citizens.
Assess the group’s overall effectiveness, giving examples from their recent activities to support your assessment;
The group has undergone a series of difficulties but which eventually have proved to be effective[10]. For example, the fight against homosexuality has created awareness in the members of public on its dangers. Homosexuality should be condemned and punished according to the right morals for a clean society.
Recommendations
The organization could improve on being effective through having a direct court action instead of using the streets to prove a point. Court actions are more effective and this could see many participants interested in seeing justice prevailing in the society.
References
Bielefeld, Wolfgang, and William Suhs Cleveland. "Defining faith-based organizations and understanding them through research." Nonprofit and Voluntary Sector Quarterly 42, no. 3 (2013): 442-467.
Bogenschneider, Karen. Family policy matters: How policymaking affects families and what professionals can do. Routledge, 2014.
Feagin, Joe R. Racist America: Roots, current realities, and future reparations. Routledge, 2014.
Gurman, Alan S. Handbook of family therapy. Routledge, 2014.
Haley, Alex. Roots: The saga of an American family. Hachette UK, 2016.
MEMBERS, WRITING GROUP, Alan S. Go, Dariush Mozaffarian, Véronique L. Roger, Emelia J. Benjamin, Jarett D. Berry, Michael J. Blaha et al. "Heart disease and stroke statistics—2014 update: a report from the American Heart Association." circulation 129, no. 3 (2014): e28.
Mitra, Ipsita. "The Politics of Faith and Space: A Study of Faith-based Organizations." Asian Journal of Multidisciplinary Studies 3, no. 7 (2015).
Torry, Malcolm. Managing God's business: Religious and faith-based organizations and their management. Routledge, 2017.
Wells Jr, Samuel A., Sylvia L. Asa, Henning Dralle, Rossella Elisei, Douglas B. Evans, Robert F. Gagel, Nancy Lee et al. "Revised American Thyroid Association guidelines for the management of medullary thyroid carcinoma: the American Thyroid Association Guidelines Task Force on medullary thyroid carcinoma." Thyroid 25, no. 6 (2015): 567-610.
[1] Wells Jr, Samuel A., Sylvia L. Asa, Henning Dralle, Rossella Elisei, Douglas B. Evans, Robert F. Gagel, Nancy Lee et al. "Revised American Thyroid Association guidelines for the management of medullary thyroid carcinoma: the American Thyroid Association Guidelines Task Force on medullary thyroid carcinoma." Thyroid 25, no. 6 (2015): 567-610.
[2] Bielefeld, Wolfgang, and William Suhs Cleveland. "Defining faith-based organizations and understanding them through research." Nonprofit and Voluntary Sector Quarterly 42, no. 3 (2013): 442-467.
[3] MEMBERS, WRITING GROUP, Alan S. Go, Dariush Mozaffarian, Véronique L. Roger, Emelia J. Benjamin, Jarett D. Berry, Michael J. Blaha et al. "Heart disease and stroke statistics—2014 update: a report from the American Heart Association." circulation 129, no. 3 (2014): e28.
[5] Wells Jr, Samuel A., Sylvia L. Asa, Henning Dralle, Rossella Elisei, Douglas B. Evans, Robert F. Gagel, Nancy Lee et al. "Revised American Thyroid Association guidelines for the management of medullary thyroid carcinoma: the American Thyroid Association Guidelines Task Force on medullary thyroid carcinoma." Thyroid 25, no. 6 (2015): 567-610.
[6] Bielefeld, Wolfgang, and William Suhs Cleveland. "Defining faith-based organizations and understanding them through research." Nonprofit and Voluntary Sector Quarterly 42, no. 3 (2013): 442-467.
[7] Wells Jr, Samuel A., Sylvia L. Asa, Henning Dralle, Rossella Elisei, Douglas B. Evans, Robert F. Gagel, Nancy Lee et al. "Revised American Thyroid Association guidelines for the management of medullary thyroid carcinoma: the American Thyroid Association Guidelines Task Force on medullary thyroid carcinoma." Thyroid 25, no. 6 (2015): 567-610.
[8] Mitra, Ipsita. "The Politics of Faith and Space: A Study of Faith-based Organizations." Asian Journal of Multidisciplinary Studies 3, no. 7 (2015).
[9] MEMBERS, WRITING GROUP, Alan S. Go, Dariush Mozaffarian, Véronique L. Roger, Emelia J. Benjamin, Jarett D. Berry, Michael J. Blaha et al. "Heart disease and stroke statistics—2014 update: a report from the American Heart Association." circulation 129, no. 3 (2014): e28.
[10] MEMBERS, WRITING GROUP, Alan S. Go, Dariush Mozaffarian, Véronique L. Roger, Emelia J. Benjamin, Jarett D. Berry, Michael J. Blaha et al. "Heart disease and stroke statistics—2014 update: a report from the American Heart Association." circulation 129, no. 3 (2014): e28.
Family Research Council as the selected faith based group is the leading Christian privilege organization that is currently advocating for conventional family values revolving off from a family orientation in the 20th century[1]. The vision of the council is to focus on the creation of a culture where human existence is particularly valued, families are sustained and religious freedom flourishes[2]. This is not grounded on assumptions rather the Council seeks to create a favorable existence for every member without affecting wellness of the future generation. The council is more objected at expanding religion while creating a culture that embraces liberty and family values without being biased[3]. The group is focused on creating familiarity and awareness in regard to sexuality by asserting that homosexuality is unlawful and is more of a contemporary practice rather than a health issue as advocated legally. The council is in this context, focused on reclaiming conventional social morals and family values.
Outline
Introduction
Family Research Council is a Christian faith based group that seeks to reclaim the lost family and Christian values in the society. The group asserts that modernization has not in particular changed the mode of living but has also transformed individual’s perception in regard to families and social morals[4]. The loss of morals has not only affected the society ethically but also economically and psychologically. It is through religious standards that family and social standards can be acquired.
Group’s Purpose, Strategy, and Activities
The organization is involved in campaigns that seek to create awareness in different institutions such as schools and churches. The main objective is to generate a surrounding that is favorable to the needs of every member[5]. In that, it seeks to create a society where families are respected thus not focusing on divorce and separation which affects partners and children and where religious freedom is upheld[6]. The group is against homosexuality practices arguing that it is against religious standards and thus should be discouraged to protect future generations[7]. The Council utilizes a religious and conventional based strategy.
History
FRC was founded back in 1983 by Dobson James along with several religious conventional leaders. The organization operated on sole basis until the year 1989 after which it was folded in focusing on families that were undergoing monetary constraints[8]. The orientation on family shifted in 1992 and the council cultivated to being the leading Christian based organization that advocates for family values[9].
Group’s Overall Effectiveness
The group has been effective in its missions despite the intensifying critiques on the claim that it is a biased council that favors heterosexuality over homosexuality[10]. Despite this, the council has not stopped from ensuring that it creates not only awareness but the familiarity of the general effects that are linked with the existence of immoral practices such as homosexuality which is against religious standards[11].
Recommendations
Efficiency is of the essence to any organization in ensuring that the set missions are achieved. In this Context, FRC is required to adopt firm strategies in improving its operations. In that, it should set a target population that can be reached by the most effective means. Given that it is a religiously based Council that seeks to transform individual’s perception and conduct biases should be eliminated and focus on promoting religious based aspects. In addition, it should incorporate the society and families in its operations so that efficiency can be acquired[12].
References
Dalrymple, T. 2012. Is the Family Research Council a Hate Group? Retrieved from http://www.patheos.com/blogs/philosophicalfragments/2012/08/16/is-the-family-research-council-a-hate-group/
FRC. 2017. Family Research Council. Retrieved from http://www.frc.org/historymission
In Christianity, there is a need to create a balance amid both spiritual and bodily existence. It is universally believed that placing faith in God is associated with desirable and abundant impacts unlike believing in human abilities. In this context, Christians are obligated to trust and abide by God’s rules while their control their lives. It is essential to support ethics in decision making directions for both settling in the most suitable healthcare choices (Bruning, & Baghurst, 2013. Ethics can best be described as the act of choosing the right and fruitful deed and this in Christianity involves the application of biblical teaching in decision making (Bruning, & Baghurst, 2013). Joanne and Mike as Christians are necessitated to make crucial choices in regard to the health of James something that necessitates a balanced assessment of both Christian values and ethics.
Pressing Issues in the Case
There are several pressing issues that are present in the case which under the perspective of a Christian are moral and ethical. The prime ethical dilemma involves making an actual decision on the most suitable treatment method that the parents should opt for the child’s treatment. Based on the complication of the infection the child has developed kidney issues. Given that foregoing dialysis as suggested by medical results led to the worsening of the child’s condition the ethical issue is whether the belief in God’s ailments healing over medical suggestions is moral. As Christian’s parents similarly to most other Christians they depend on God’s guidance in making the most suitable choices which seem inappropriate based on the detrimental effect that the option has caused (Devettere, 2016). In this case, the decision can be categorized as unethical because it resulted in endangering the child’s life who in the case depends on the parent’s decisions.
The principle of goodness is also an issue from the case. The doctor is obligated to offer detailed information regarding the available options while describing the associated benefits and threats. This helps in creating awareness of the entire situation while respecting their autonomy and treatment decisions. Autonomy is the standards that necessitate respecting the decision abilities of others (Devettere, 2016). The right led to the parents placing their child under the healing faith in the quest of creating wellness for him. This in most cases is the most appropriate alternative but contrary to their anticipation it harms him.
Should the Physician Allow Mike to Continue Making Decisions?
Mike made an inappropriate decision by refusing the proposed medical treatment for James, which was driven by his religious belief and mystical healing. This case is a matter of either saving the life of the child or any delays will lead to death. It is, therefore, suggested that the health and sovereignty of the child who would not wish to die or suffer to be guarded. I do not believe that Mike should be exempted from making the decision given that he wants well for James. Physicians should, therefore, try to inform him of the relation between his faith and treatment (Daly, Speedy & Jackson, 2010). In that by letting him understand that it is through treatment and upholding faith that the healing miracle will occur it is apparent that he will consider the option. However, further refusal should not be accepted given that the life and health wellness is dependent on the choices to be made.
Today, spirituality is considered to be a significant portion of being human. Spirituality is related to the individual’s capability for self-governance in every day’s operation which in turn offers satisfaction and life’s superiority. Hence, if the Christian’s holiness depends on their experiences that are acquired in daily operations this implies that the holiness entails medical as well as scientific experiences. Patient’s autonomy generally incorporates the informed options of all the knowledgeable individual’s (Daly, Speedy & Jackson, 2010). This suits the case of Mike where he is aware of the options and he is responsible for making choices that suit his son’s treatment. The autonomy gives permission to an individual in among decisions to be considered by medics and thus the developed decisions are respected and physicians cannot operate on this principle.
Treatment Refusal, Patient Autonomy, and Organ Donation
In reference to the case, the refusal of the dialysis option in order to acquire spiritual healing is a representation of autonomy. However, it is the duty of the physicians to offer information regarding the probable risks for the medical refusal. In addition, the autonomy was respected given that it was the choice they made despite the knowledge of the potent effects. Thus, in relation to Christian beliefs, there are viable options in which James can acquire treatment. It would be against Christian’s standards to refusal treatment in this case given that it is the only assured strategy through which James can acquire wellness. As parents, they have the autonomy of either that they make the most suitable choices and trust that God will perform healing on their son. It is unethical to just let an individual die or suffer when there are viable options (Devettere, 2016).
Christian Thought about Sickness and Health and What Mike Should Do
Christian’s point of view in relation to sickness and fitness in health is usually variable based on the evaluation by physicians. It is apparent from the case that the parent applied their Christian based views. However, it is good to note that Christian views differ given that the religion is an incorporation of diverse denominations. In this context, every denomination in Christianity owns a differentiated perspective in regard to health. Sickness to some Christians is perceived as a faith trial while others believe it is a penalty for the wrong deeds performed previously (Ladin, 2016). For others like Mike and his wife weakness is an evaluation or test of one’s faith. They, therefore, sought for the most appropriate treatment alternative. In this case based on Christian beliefs, mike and his wife should believe that doctors were sent by God and the prime healer to offer assistance directly in eliminating the ailment. Therefore, in Christianity, this can be deemed as a condition that disturbs the standard body functionality which requires medical treatment.
Mike together with his wife as the decision makers should uphold their faith, of considering God as their healer but also allow medics to try all the possible options in ensuring that their son acquires the best health. Upholding their faith should be incorporated by allowing the recommended treatment to be utilized while praying for the healing miracle to occur through the efforts and operations of the doctors (Ladin, 2016). This is based on the Christian notion that God offers assistance to those that play part in helping themselves and in this nature, the only help that they can offer to their son is to allow him to acquire medical treatment given that the failure will result in death. The most appropriate way through which he can reason his trust in God and James treatment is by believing on the medical treatments.
References
Bruning, P., & Baghurst, T. (2013). Improving Ethical Decision Making in Health Care Leadership. Bus Eco J 4:e101. doi:10.4172/2151-6219.1000e101
Daly, J., Speedy, S., & Jackson, D. (2010). Contexts of nursing: An introduction. Sydney: Churchill Livingstone/Elsevier Australia.
Devettere, R. J. (2016). Practical decision making in health care ethics: Cases, concepts, and virtue of prudence. Georgetown University.
Ladin, K. (2016). Organ Donation as a Collective Action Problem: Ethical Considerations and Implications for Practice. AMA Journal of Ethics, Volume 18, (Number 2). Retrieved from http://journalofethics.ama-assn.org/2016/02/msoc1-1602.html
The existence of different creation stories is either related or not related at all. The Genesis story of creation is biblical and is believed by Christians to be a true account. However, Plato coined Timaeus in a bid to explain the mystery of creation. One key difference between the two is that Timaeus by Plato sees the origin of the creation of god while Genesis account sees the origin as God. The two can only be contrasted because while according to Genesis story, the cause of the creator is divine and holy and that the created world is good, the Plato account does not consider the cause of creation, god, as divine and holy.
According to Genesis account, God who created the world is holy and deserves to be worshipped (Plato & Lee, 2008). Being more elusive, the Genesis account is identified on the Elohist, Yahwist and Priestly strains which were inscribed at different times and then combined to make one work. The Genesis creation story provides God as the author of the universe and who created everything that exists through the word of mouth. Contrary to the Genesis story of creation, Timaeus account believes the author and cause of the universe are Demiurge who instilled order in creation from chaos by imposing mathematical constraints such as the golden ratio. Not seeing the creation originating from a divine creator, he concludes that universe is a product of rational, purposive and beneficent agency (Plato & Lee, 2008). Creation is, therefore, the work that arose from metaphysical and epistemological principles which clearly contrast with the Genesis story that is purely divine and created from word of mouth. In the view of everything was created from something, Timaeus posit that creation can be considered as a whole with intelligence and soul. Additionally, the particular creator is a god with intelligence and soul.
To be precise Timaeus utilized golden ration, while describing the universe stated that there is no kind of loveliness that does not hold a steady quantity. All that is deemed as good holds beauty in it and thus, beauty does not exist without any kind of association or regular proportions. In addition, he added that the quantity and percentage have the capability of generating beauty as well as excellence everywhere. The prime objective of traditional conventional art is to gain the capability of duplicating nature. However, nature appears to be orderly, beautiful as well as harmonious in general and thus it is not possible to attain attractiveness without the presence of any proportion (Plato & Lee 2008). In this context, the subject of the ration is of primary concern in his reflection of the universe.
Timaeus refers to symmetry as a proportion that has a specified meaning in regard to the general creation of the universe. The Golden ratio is utilized to refer to the major rationales for the means of creation and ends which is directly in proportions. The golden ratio is, therefore, a proposed measure or proportion. Factually, this is an irrational numeric and its numeric value is usually created in renaissance which is in reference to 1.61803388749 and is continuous. The ration is presented in geometric figures and differing nature’s beings. To him, the universe did not derive from divine creation rather it was purposely constructed and designed to fit into the general anticipated beauty (Plato & Lee 2008). The creation, therefore, originated from mathematical proportions and the divine creator applied all the proposed measure in the creation of the universe beauty through the utilization of intelligence as the major construction tool.
One common theme that is evident in both creation accounts by Genesis and Plato is the order with which the world was created. In his creation, God did everything orderly each in its own day and with a lot of decorum. On the other hand, Plato saw that whatever existed in the world was orderly and its beauty was awesome (Plato & Lee 2008). He was therefore impressed and as a result, his dialogue is a description of the order and beauty that he saw in the universe. According to Plato, the orderliness is a manifestation of intellect and a model of rational souls. The intellect is the work of the Creator who made everything from an initial disordered substance to an orderly creation.
Although both creation accounts have order the explanation in the way it is evident is quite different. In the Genesis Story, the order is seen in the way God created each and every creation in its own days distributed from day 1 to day 7. He was able to accomplish whatever had been planned for each day and rest waiting the following day for yet another beautiful and orderly creation. According to Timaeus what was created originated from disordered substance to an orderly creation evident in the world (Plato & Lee 2008).
Additionally, the theme of goodness is evident in both account stories. Both accounts see what was created as good and resembling the creator who is all good. A good creator cannot create what is not good since he is himself good. As a result, since what was created was found to be good and beautiful, then even the creator is good.
References
Plato, & Lee, H. D. P. (2008). Timaeus and Critias. London: Penguin.
America is one of the countries where popular cultures develop and spread to the outside world in a very short time. Muslims, for example, is perceived to be terrorists and many times one can mistake a Muslim for being a terrorist. This can be attributed to the fact that there have been some serious attacks which have happened in the united state and the terrorist responsible claim to be the masterminds and who happen to be Muslim (Ogan et al., p34). In the world today, most of the notorious criminal gangs around the world are associated with the Muslims and this causes the society to have the perception that all Muslims are terrorists and dangerous people.
For more than a decade today since the horrific attack that took the lives of more than 5,000 people, Americans are still traumatized by the act and the people behind the attack. The individuals who took the blame belong to the Muslim community and since then, the American perception of the Muslims has changed (Bulut & Helen, p37). Many have been killed and persecuted in public as a way of showing how disappointed they are in the religion and in many cases the students and other school going individuals have received threats over their religion. Muslim girls have been forced to uncover their heads and body parts like the Americans just to avoid the humiliation of being a Muslim. Today, Muslims all over America are viewed as enemies of the people and serious discrimination is happening in the lower levels of the society. Refugees have been chased away out of America especially those that come from Syria just because they belong to the Muslim community (Ogan et al., p35). They all are considered to have some affiliation to the terrorist who has been killing and bringing down buildings and other nations especially in the African continent where they have drastically increased in numbers over the years.
Many occasions the Muslim Americans are forced to speak out their view on the issue to do with terrorism and this always causes problems. Among the Muslim Americans, there are those who speak out their views about terrorism and there are those that do not want to talk about it especially in the public. This raises serious questions and concerns for the Americans who are left thinking ill of the Muslim religion (Bulut & Helen, p35). The faith groups in the United States are also left in a state of a dilemma over the issue of the Muslim religion and how they should be considered in any case. In the recent times, Muslim Americans have been forced to get involved in talking about the issue of terrorism just to ensure that they are not considered as terrorist all in one single group.
Americans have subjected some level of prejudice, especially towards the Muslims since they recognize them as harmful people who do not deserve to be among the community where people live. Prejudice among the Muslims was ever high, those who reported such cases were less in terms of their number, and this indicates that the religion is always in trouble especially among the youths. Many Muslim Americans respond that they are prejudiced against the Americans and at times worse can happen considering the situation (Cainkar, p93). Muslim Americans are the only groups of people who have in numerous times complained to be discriminated based on their race and their religion. Walking freely as a Muslim American has not been easy since the larger groups of people regard them as very dangerous and they can even kill just to protect their generation.
The Muslim community in the United States has been recorded as the most loyal when it comes to matters to do with the United States government. They do not get into trouble as many times as the Americans do and it is in rare cases, which have been caused by an American. With this kind of reputation, it is only courteous to consider this group of the Muslim Americans as humans too but that is not the case (Bulut & Helen, p56). Many have been subjected to being labeled as rebels in any law that is passed by the government and sentenced to prison where they receive beating where some die while still in the hands of those who are meant to protect them.
The popular culture also thinks of the Muslim Americans as being very sympathetic and associates of the al Qaeda, Taliban, ISIS and other major groups of terrorist (Nimer, p28). Religious groups consider these facts since they view them as spies and informants to these dangerous groups of characters. American religion is not the only group of people, which think that Muslim Americans are terrorists and that they associate with these groups but also the Muslim Americans themselves think amongst themselves of the same issue. Jews in America have a number of times been caught discussing the issue of Muslim Americans in their societies many occasions. This is an indication that the society where Muslims are found there will not lack a person who is linked to the terrorists (Cainkar, p90). Even during the election periods, Muslim Americans are perceived to have the capability of rigging the election and causing violence over the results. It has become a custom that in every population where there are Muslim conducting a serious matter, there will always be ample security personnel’s who have been directed to deal with anyone who causes disruptions and minor chaos. This does not only happen in America but also everywhere in the world where there are Muslims involved.
Americans view the Muslims and the religion as brutal people who have no regards for humankind. At some point, this is true considering an occasion where a husband and his wife both Muslims were involved in the shootings that happened in San Bernardino (Ogan et al., p28). From this act, which has just happened in the recent times, Anti-Muslim in America has increased to higher levels almost 10 times how it was in the previous years. The current president of the united states before he got into power was on many occasions heard and seen giving the American community hope that the Muslim religion will be gone immediately he gets into power. Considering his massive win, this is an indication that the Muslim American religion has no hope remaining in America. Muslims and anyone who belongs to the Muslim religion was in the late December denied access into America as a rule, which was passed and echoed by the president himself. All the people who came from a Muslim nation were thoroughly checked to ensure that he or she is not associated with terrorist (Cainkar, p95). This only happened to the Muslims as the other communities were allowed access into America without much trouble. The faith of being a Muslim in the American culture is long forgotten and soon there will be occasions where some of the Muslims will start changing their religion to a more preferred religion to escape the discriminations that take place in their religion.
Hatred is the culture of the Americans against the Muslim Americans. The law enforcement bodies especially the state and local authorities have been in the front line subjecting hate to the Muslim Americans regardless of their age, health condition or physical appearance (Bulut & Helen, p40). Violence threats have been reported but there are no actions taken against the perpetrators since the Muslim religion is blamed for every bad thing that happens in America. Any individual seen as he or she comes from the Middle East part of the world is seen as a threat including children. The Muslim religion is seen as a religion, which does worship terror and bloodshed in every aspect (Ogan et al., p30). The religion has been threatened in a number of states in America especially through a series of acts done against the Muslims. One such occasion is when a person who was riding a motorcycle opened fire towards an Islamic center where it is believed to be an area where one cannot miss the prominent people in the Muslim community. By this act, it means that civilians are now taking the matter into their hands and eliminating any Muslim religious figure leader in the society (Cainkar, p94). The religion has continued to receive serious threats and death sentences since they all are viewed as terrorist and murderous who bring nothing good to the society apart from death and suffering.
Works Cited
Bulut, Elif, and Helen Rose Ebaugh. "Religion and assimilation among Turkish Muslim immigrants: Comparing practicing and non-practicing Muslims." (2013).
Ogan, Christine, et al. "The rise of anti-Muslim prejudice: Media and Islamophobia in Europe and the United States." International Communication Gazette 76.1 (2014): 27-46.
Cainkar, Louise. "Migrations of Islam: Muslim American Voices in the 21 st Century." (2016): 92-95.
Nimer, Mohamed. The North American Muslim Resource Guide: Muslim Community Life in the United States and Canada. Routledge, 2014.
Child development theorist and child development framework
Psychologists have increased the interest in researching religious development on areas based on faith and religious identity. People interpret emotions and actions and these helps in understanding the unknown. For example, faith helps trusting the God’s existence and all people live by faith. Bruce Powers is a theorist who has done a thorough research and has found that faith is something which is interpreted by people in terms of experience (Roehlkepartain, 2006). He believes that there are various phases of faith and the first one is nurture (0-6 years). In this stage, children gains awareness and influence from church and family. A child feels secured and loved. The second stage is (indoctrination 7-18). During this stage, children build a strong foundation and start a new journey of seeking God by reading the word (Roehlkepartain, 2006).
John Westerhoff states that that every stage of faith development is important in life. He introduces the first stage as experienced faith and assert that this stage occur during early childhood where children imitates things without knowing the meaning. The second stage is affiliative faith and children at adolescent age gains a sense of belonging to church groups and activities. The third stage is searching faith and during this stage, children at late adolescent gains personal conviction and have the power to interpret one’s religion and practice one’s faith (Roehlkepartain, 2006).
Temp Sparkman states that the first stage of faith is child of God and this occurs at early childhood. Children during this stage believe that they are children of God. The second stage is child of promise and during this stage; children at adolescence age are engaged in the community of faith and given the opportunity to create an identity. The third state is the affirmed believer and children aged 16 years makes personal declaration and receives Jesus as their savior (Roehlkepartain, 2006).
Larry Stephenes introduced initial faith as the first stage of faith development. Children aged 0-2 years gain spiritual foundation from parents. The second stage is unconditional love and children aged 2-3 are taught about God’s love and forgiveness. Children are taught the right and wrong things and act as a separate individual. The third stage is grace and during this stage, children aged 3-5 years develop spiritual concepts and understand the bible, sins, heaven and hell (Roehlkepartain, 2006).
James Fowler and child development framework
James Fowler states that faith creates a bond which unites individuals with the world. In human development, faith is also an aspect of development similar to cognitive or motor development. He introduces primal faith as the first stage in faith development. This stage occurs during infancy and children develop trust and hope through parental influence. They need positive experience for them to build trust with the divine and negative experience increases distrust. The second stage is Intuitive-Projection Faith which occurs at early childhood (Dowling & Scarlett, 2005). Children develop moral emotions and gains self-awareness through learning from parents’ and parents’ impressions. They are engaged to religious rituals and gains experience through interacting with others. The third stage is Mythic-Literal Faith and this stage occurs at early adolescence where children gain a literal and concrete thinking and understand diverse beliefs. The fourth stage is Synthetic-Conventional Faith and children as middle adolescence develops an operational thinking and reflects on past experience to derive meaning. Children have cognitive abilities and reflect on future life such as career. They build personal relations and needs to be close to God (Dowling & Scarlett, 2005). They are closely attached to the church and adhere to religious rules.
Comparison
In comparison, John Westerhoff’s third stage which is ‘searching and Fowler’s fourth stage which is Synthetic-Conventional Faith have similar themes. This is because, adolescence at this particular stage are closely attached to beliefs and values and tend to stick on tacit formulations. In ideology construction, they employ cognitive abilities so that they can understand the world and make meaningful interpretation (Dowling & Scarlett, 2005). Individuals create sense of identity and tend to adhere to external authorities. In addition, individuals employ philosophical formulations and experimentation in understanding the faith and religion.
Reference
Roehlkepartain, E. C. (2006). The handbook of spiritual development in childhood and adolescence.
Thousand Oaks, Calif. [u.a.: SAGE.
Dowling, E. M., & Scarlett, W. (2005). Encyclopedia of religious and spiritual development. Thousand
Bringing the Gospel to the Brao People through the Provision of Education Facilities and Reduction of Poverty Initiatives
Abstract
The arrival of Jesus Christ was grounded on a mission which was to save people. However, He makes it apparent that people are to be used as instruments in the fulfilment of this mission through spreading the salvation message[1]. The command for spiritual missions can be established and tracked throughout the outline of the Bible both in the New and Old Testament. The highest commissioning offers guides that are easy to understand in that we being the gospel’s messengers should try to fulfil. If the message is to reach all individuals in all nations, this will necessitate a special individuals group with the will of stepping beyond their self-generated comfort confines so that they may step boldly to those regions that have not been touched by the Gospel.
One such region is occupied by Brao people in the Northeastern section of Cambodia[2]. Brao individuals are highly conventional and despite the fact that the gospel arrived in the region back in 1992 it is just 0.5 percent of the general populace have accepted Christianity[3]. Contemporary practices are slowly being adopted by the younger generation among the populace. The communities are highly attached to traditional practices with the beliefs and fear of evil spirits[4]. One of the major barrier to the adoption of Christianity is the high poverty rate and illiteracy level. This paper will therefore seek to establish whether it is possible to evangelize the unexploited people effectively with the identification of Brao who are characterized by little or zero exposure to Christianity and the Gospel. The paper will mainly focus on how the Gospel can be brought to Brao people with the provision of education and poverty reduction programs. This will be accomplished by a thorough survey and a systematic review on the existing literature. This paper will act as a solid framework in offering effective missionary in all the regions that are unfamiliar and to those individuals who have not been reached by Jesus Christ’s Gospel.
Introduction
Throughout the Bible, God’s mercies can be viewed while illuminating the undoubtedly and unenvied truth that it is God’s desire that not even a single person shall perish but everyone shall come to the saving grace via Jesus Christ.it unfortunate and sad that most will meet their deaths before uniting with this mercy’s invitation in that they will be lacking the knowledge of Jesus Christ’s saving grace. Based on Joshua’s Project currently, there are approximately 7,289 unreached groups globally. This is an equivalent of about 2.9 billion individuals which accounts to about 40. 5 percent of the global populace that has no knowledge of the word Jesus while some have not more than two percent missionary Christians in their midst[5]. In reference to Acts Chapter 1: 8 the followers of Christ were commanded by Him to be his local witnesses by reaching the deepest regions on earth[6].
It is God’s plan to reconcile his association with every man given that the world is full of sins. This approach mainly rotates amid ensuring that his name is well recognized in all nations and tribes regardless of the locations. It is agreed universally that worship is central to the mission. The objective goal of any given mission is to ensure that individuals are brought together into forming passionate links with God[7]. In the context of the scripture, the missionary objective held by God for humanity is apparent. For the stated justification missionary Christians are to travel even to the most deadly regions in proclaiming the name of God and for power saving. God is still faithful and committed to his intentions on reaching all humans and thus Brao's are no exemption[8].
Brao individuals in Cambodia have been in existence for so many years. Based on Joshua’s project the group is comprised of high traditional and despite the fact that the gospel only reached them in 1992 there are only 200 Christians from the group[9]. Christian’s adoption in the region is mainly hindered by strict restrictions by the government, high rate of poverty and the lack of education[10]. This has resulted in the increase of traditional beliefs but they all fear the existence of evil spirits. It is apparent that the group cannot be approached with similar strategies as most communities and thus the provision of education and the initiation of poverty reduction approaches will be of assistance in penetrating within the groups to acquire maximum Christian’s number in the group. In delivering the Gospel to the Brao’s in Cambodia preparations, thorough planning as well as adequate training is required to occur given that it is an operation full of risks and uncertainties. This it is this study’s objective to design a strategy that will seek to create awareness of God’s name and gospel to the Brao’s as one of the unreached individual's group. The paper will present a thorough discussion of history and culture of Brao, a survey of Brao’s mission work and devise a strategy to enable effective reaching of this group with Christ’s Gospel.
Background Information
History
The Brao refers to an ethnic community that lives in Laos, Cambodia, Vietnam, and Thailand. The Brao typically means individuals existing in the woods. Culturally and linguistically they are linked to Khmer’s mountain but are highly driven by Laos. The populace of the community is estimated to be about 9000 persons while their global population accounts to 32, 500 persons[11]. Based on Joshua’s project the northeast Cambodia Brao are associated with black hair and fairly dark skins which resemble most Laos and Khmers lowlanders from the same region despite the fact that Brao tends to be characterized by a shorter stature. Brao is amidst a number of hill squatting tribes in the abandoned villages in a province referred to as Ratanakiri Cambodia’s Northeastern region and Laos Southeaster Attapeu province.
Since the longest known past, the group has existed in the region in Cambodia with every single village accommodating about 14 individuals based on 1996 statistics, particularly in both Cambodia and Vietnam. Despite the fact that they refer to themselves as Brao they are mostly known as Lava or to some Lavae. Lave is a word that originated initially from the colonial period when the designated region was given to the group by French[12]. The other ethnic groups are not statistically censured with the Brao as each group is tallied distinctively. Brao majority in Cambodia mainly exists in Ratanakiri Hill province where the population is mainly grounded in district nature and the small groups particularly exist in the village that is highly scattered. In the 18th and the beginning of the 19th century first half, the Brao existed in relatively extensive fortified locations due to the fact that their areas were raided constantly by troops belonging to Siamese[13]. Despite the protection that they have developed communally most persons were captured thus becoming slave trade victims. The slave trading operations which were common in the era and particularly in the marginalized regions continued to prevail thus affecting their lives. The trade only ended after a colonial ruling was established by France in the middle years of the 19th century. This, therefore, demonstrate some of the forces that affected the general progress of the group.
Cambodia’s Brao is no longer reachable by the gospel despite the fact that the populace exists in four differing countries. Their prime religion is conducted through ethnic practices and spiritual sacrifices. The religion is highly grounded in the individual’s ethnic identity as well as conversion which is equal to cultural integration. Civilization is slowly occurring in the region despite the high traditional and cultural related beliefs. The older Brao based on their conservative nature they wear traditional dresses and due to wearing earrings made from elephant tusks they earlobes are relatively stretched. Some of their faces are marked with lifetime tattoos which are a fashion that originated from their past. For the younger individuals, they often dress with the western attires that they purchase from their markets.
Language
Bara’s language belongs to Mon-Khmer language both in Laos and Cambodia and their main language is referred to Lave[14]. There are several additional ethnic groups of Brao which are Lun, Kravet, Laveh, and Krung[15]. These groups are a depiction of equally comprehensible languages that are within this group. Mon-Khmer is an Austroasiatic dialectal[16].
Culture
For a number of significant centuries, Brao has preserved their animistic beliefs than just adhering and adopting to the Buddhistic religion that mainly belongs to the lowland individuals. Brao’s exists in continuous fear of the existence of evil spirits. Elders in the villages are mainly responsible for directing and leading all the village religious and cultural sacrifices that are made to the fields, forest, pillars as well as watercourses spirits[17]. This plays part in the maintenance of community order in ensuring that spiritual existence is not disturbed. The cause of individual’s ailment is usually determined by village diviners via prescribing and animal rituals sacrifices that are conducted to the responsible spirits. Failures such as those involving ailments and crop failures are mainly blamed on the evil spirits. In their communities, Bras and Arak are the usual names that are utilized to refer to those spirits that need conciliation. Domestic animals such as cows, pigs, chicken as well as water buffaloes are raised by the villagers for sacrifices purposes, weddings, village sacrificial events, and funerals involve the engagement of the whole village in the drinking of increased rice wine quantities for a number of days. The group is mainly focused on communal development which is based on communism[18]. However, despite their focus, the community based on the lack of education and increased level of poverty are not well equipped to handle issues related to shortages of food or the basic families’ necessities. However, the group is mainly objected at creating a communal order which they believe is prime for the achievement of a stable community.
Economy
Brao is distinct from the lowland farmers that depend on paddy rice in the area[19]. Joshua’s project upholds that conventionally the communities mainly relies profoundly on forest’s production for the daily existence and in usual cases, the farm upland dried rice with the utilization of agricultural techniques that are Swidden based. Farm products such as coffee and Cashew offers limited levels of income[20]. The forested rolling Hills that involves the red volcanic ground is the one that has covered the largest part of the Brao’s living lands while a number of rivers have crisscrossed the flat plains. The community is additionally involved in fishing, hunting as well as the raising of different animals such as pigs, chicken as well as cows that are a major source of dietary proteins. Sadly, due to the prevalent of the current logging vast land tracts have been deforested the land and the forest which is heavily depended upon has lowered significantly. Women are involved in harvesting and in most cases, they can be spotted within the red dirtied roads carrying baskets containing products as well as other goods on their backs.
Religion
The prime religion of Brao is Ethnic based religions Brao being some of the prime groups that exist in the hills have continuously upheld and maintained their traditional practices and beliefs that were designed by their ancestors[21]. They hold the belief that magical spirits mainly exists in the natural surroundings where they occupy forests, water streams, mountains and major rocks[22]. Most of the leaders of religion are additionally spiritual healers who are involved in ceremonial leading in illnesses curing both for mental and physical issues. This is usually accomplished via the communication with those spirits that have caused the difficulties or those that have permitted the undesirable occurrence to prevail. In some of their villagers, there are two significant sorcerers and their main responsibility lies on weather control. This conduct helps in offering increased protection to the Brao community from the occurrence of natural misfortunes thus aiding crops growth[23].
Family
Given that the group is highly focused on community development, a family is highly valued by Brao. In that families are perceived to be integral community aspects that are necessities in achieving progress. Much effort by both men and women are undertaken in ensuring that family’s needs are met which works simultaneously in fulfilling the needs of the community in general for a prospering future[24]. For instance, there are specifically and customarily designed initiatives based on the individual’s age levels. In that these initiatives seek to instill knowledge, experiences, and growth to the young ones to enhance their future and that of other generations. One may acquire a family’s name after birth which might be engaged in frequent changes depending on the different life’s situations as well as cultural events. In addition, individuals are always called by their partner, child, father or even mother’s name and in other times partner names are usually included in one’s name. Men similarly to most cultures are considered to be the Brao’s family head and they are involved in the family provision and offering any form of guidance. They lead their families and the failure of these families directs the blame on them which is considered to be inability. On the other hand, women are involved in caring for their husbands as well as children. They, therefore, work in ensuring that all the work chores are fully satisfied by handling domestic chores.
Survey of Missions Work to Brao group In Cambodia
Status of the Church
A Christian Church is not in existence amongst Brao people in Cambodia. Based on Joshua’s project it is apparent that in the population are less than 200 Christians in the group of slightly more than 9,000 persons[25]. The Christians exist in isolated groups. The region remained untouched by the gospel of Christ until the year 1992 and the low spread and the fact that the region is no longer reached has been contributed by restrictive governmental measures, poverty, and high illiteracy levels[26]. Generally, the communities uphold their traditional based ethnic faith which is affirmed by Joshua's project. While viewing the country in General Cambodia similarly, to Sri Lanka, Burma and Thailand official religion is Theravada Buddhism which is mainly practiced by the majority which comprises of 95 percent of the entire populace[27].
Cambodia’s population is estimated to be 15.7 million persons based on the official census population that was conducted in the year 2008. Christians in the state only comprise of 0.4 percent while those that are not Christians are about 0.2 percent while Cham Muslim seconds Buddhism in the state. The state’s population density is ranked 118th on the global setting with 82 persons per every kilometer square[28]. 90 percent of the entire population is made of Khmer group and they normally speak Khmer dialectal. Given that the country’s populace is above 1.5 million individuals and the Christian religion is occupied 0.4 percent of this religion it is certain that Christ’s name among the populace is rarely proclaimed[29]. This has been influenced by the fact that the region is no longer reachable as the government mainly favors Buddhism. The number of Christians in the nation is quite low based on Joshua’s project indication most of these Christians are located strategically across Brao’s communities[30]. In general there over one million individuals in Cambodia’s republic that needs Christ without exempting Brao.
Past and Present Missionary Work and Strategies
In the past Christians mission which arrived at the Cambodia’s Brao group have occurred in differing strategies. Brao individuals are very scared of individuals not from their communities based on the excessive abuses that they have been subjected to in the past by the government and the slave traders. In addition, they are highly discriminated against by other groups and they do not have comprehensive legal rights in their own state based on their lack of Buddhism religion acceptance and inhabitation. Cambodia’s Brao is situated in the northeastern part of the state a region that is characterized by uniqueness. Based on the recent research some of the missionaries that were engaged in mission expressions in the reference to the Christian West towards the individuals[31]. It is stated that they were mainly viewed as prominent individuals as people wished to learn everything regarding the West and curiosity was all over them. The missionary team primarily worked with some local people within the area while speaking and ministering in some rural regions of Cambodia. It is stated that based on the outcomes of the mission the utilized strategy during the period was never effective.
During their period a number of individuals were responding to the ministry by turning up to the operations and claiming that they have accepted being saved but based on the number of Christians in the region t is not clear whether the individuals were actually converted as real Christians. The most fruitful thing that was seen is the general relations that the missionaries were able to create with the community and particularly the young individuals. It is apparent that interest was there but this needed more than just convincing them[32]. It is not known on the number of persons that were converted during the period despite the fact that among the converted ones they would still encourage those close to them to be converted. The reason behind the fear of the Brao in engaging in religious movements as well as churches was based on the probable retaliation that the group would acquire from the respective members of their families. In addition people seemed to be uncertain of the intention behind their conversion as some of the people believed that the missionaries were exploiters and greedy investors who wanted to use the individuals for their own gains. Due to having rather negative attitudes toward the team ministering become a difficult operation thus forcing them to go back to the West without having achieved any durable outcome. However, the low Christians population in the region shows that the operations created long effects which can be enhanced through selecting strategized approaches to avoid such difficulties. Currently, there is no ministry operation that is in place since the region has grown to be unreachable based on the involved risks and the uncertainties of such operations.
The strategy that was utilized was mainly through the use of narratives regarding the west to cure the curiosity. It is indicated that the strategy does not only help in creating lively audiences but this helped in the transferring of the stories from one individual to the next[33]. However, there are no indications from research on the actual operations that took place during the missionary era but based on the presence of the 200 Christians amid the Brao it is apparent that there were some ministering efforts present in the community. This depicts the authority that is held by the gospel and the determination of missionary in reaching those that are unreached despite the challenges. Based on this authority the message of Christ’s Gospel must continue in ensuring that everyone hears of his existence and becomes witnesses of His goodness.
Missions Challenges
Missionary operation’s challenges amongst Brao individuals are several. Brao people accept are never against Christians given that from the past missions they proved to be very friendly and open to them. However, some held negative attitudes which were mainly attributed to their previous experiences that separated their families and left them broken. The group mainly beliefs in Ethnic religion which they uphold for maintaining order within their respective communities and thus convincing them to abandon these practices is not easy. There is a new Biblical translation that has been developed in the Brao language but this has not led to the developing successful missionary achievements[34]. The undesirable attitude that is held against the west is mainly influenced by the prevailing wars of their troops against the Islamic communities. There is no evidence of any attack that has occurred against the evangelists. However, Buddhists are against such missions and the government has in the past implanted measures where those that are involved are arrested or even tortured for going against the country’s formal religion. Such restrictions have made the ministering to be rather difficult. Cambodia is different from all the other states given that given that the government has placed restrictive measures against the domination of other religions such as Christianity[35].
It is stated that leaders Buddhists community, as well as Muslims, have in the past collaborated with some local communities in ensuring that the success of the operations in spreading the gospel is never achieved[36]. Poverty and illiteracy are additional issues. This is because the high illiteracy level creates communication and interaction barriers as most people do not understand more than their language. A missionary who might not be well equipped with Christian theology, as well as guidelines, can find the operations to be a hard one given that there is a necessity of demonstrating the capability and the realness of Christ’s Gospel contrarily to that of the own. This does not, therefore, necessitate unfolding the faultiness of the ethnically based religion as undesirable attitudes might be created. This might be challenging but an effective strategy given that the group does not hold scriptures as influential thus they lack adequate grounds of supporting their beliefs in general. In addition, it is essential to keep in mind that individuals are arrested in the state for upholding or spreading Christianity despite accepting the practice[37]. Thus this creates the need for understanding that despite the fact that prosecution in the western states is illegal on the grounds of worshipping freedom it is a determining force for ministering in the state of Cambodia[38]. Brao believes that there are those spirits that guard them against all the evils a belief that can best be utilized in demonstrating why God should be accepted amongst them.
Proposed Strategy for reaching Brao people In Cambodia
In the context of this discussion, the formation of evangelistic approaches in reaching Brao people in the land of Cambodia might not be an easy course similarly to reaching other communities that have in the past been evangelized previously. However, Christ called Christians so that they can be His witnesses to all persons and nations without fear and any kind of favor[39]. The two approaches that will be discussed will incorporate two major differing strategies from a missionary perspective that will seek to bring Christ’s Gospel to Brao’s. The strategies can be helpful when utilized on self-basis or when combined with other formulated and proven approaches. The two proposed strategy is the provision of educational facilities and the establishment and implementation of poverty reduction programs.
The Provision of Education and Poverty Reduction Programs
It is important to note that the development of a perfectly structured strategy of reaching Brao people in Cambodia is unrealistic and devaluing of the Spirit’s authority in moving amongst individuals. However, there is a criterion that can be followed in reaching those souls that have been lost in fulfilling Christ’s intention. The original strategies should, therefore, incorporate the general utilization of small missionary group’s teams which are particularly willing in getting involved and creating a community sense with the Brao. The development of a fostering and fitting sense in relations is crucial in acquiring success of any given evangelistic mission from any particular group in the region[40]. The groups should seek to offer educative and training sessions to the communities in general to broaden their thinking as well as knowledge in regard to the outside world. Education is something that is highly needed among the Brao communities given that illiteracy is at the highest state.
To begin with, most individuals in this communities have little or zero knowledge in reference to reading or writing. It is unfortunate that the issue is dominant even amongst the young individuals. This, therefore, does not only deny them the general opportunities for achieving growth but they also lack the capability of understanding some realistic matters which affect Christian religion adoption. This is evident from the manner in which the communities upholds their ancestral practices and believes by believing that they acquire protection from ailments and disasters from the spirits. Despite the fact that fear towards evil spirit is common they group does not understand the importance of the Gospel or even the existence of Christ who is their guard and provider[41].
The education program is one that should exist in the long run thus the necessity of committed and small missionary groups. This is because Cambodia is a developing state whose economic status is not very stable despite having a rather lower population that most states of its levels[42]. Quality education and educational facilities are rare particularly in the hilly areas which are located at the deepest points in the state. The small groups will, therefore, act as tutors and training to those that are willing to learn and particularly young individuals so that the acquired knowledge can be transferred easily to the rest of the group. The groups should be divided into two or three people for those that are willing to occupy the region for a number of years and exploit the unreached regions adequately. While it is apparent that with peripatetic missionaries conversions can still occur durable and desirable conversion effects can only be seen when Brao community is able to observe and learn from committed or rather nearly permanent missionaries. Seeing Christians value through the promotion of education may encourage them to transform their beliefs as well as readiness to become part of Christian faith which will bring life changes. In other words, the Brao needs to understand and experience the love and care demonstrated by Christians before beginning to care for the much that Jesus matters to them.
Education is an integral part of the modern society in instilling social as well as economic developments. Give that Brao people are focused on communism and they are committed to communal progress educational programs will impress them. In addition, the West is in particular envied by the marginalized groups given that they are highly educated and through education, they have acquired undoubted progress. The group is thirsty of education in broadening their economic knowledge given that their dependence of forest and farming is slowing failing due to modernization which is encouraging logging and business operations rather than agriculture. As part of the strategy, the missionary will seek to create productive relations with the existing Christians in the communities who will be useful in developing connections with the rest of the communities[43]. This approach will seek to develop a more broad community and increasing awareness of the unreached and those that are lost in their reach. The relations and increased knowledge that will be acquired from educational programs will mainly serve for some significant reasons.
To begin with, it will become easy to explain and create understanding amongst the group in reference to the significance of accepting Christ, serving him and accepting the gospel. In addition, negative attitudes towards the west as exploitive and greedy persons will be eradicated through promoting care and beneficial relations. More importantly, through the relations and a better understanding of the gospel missionaries will be developing a multiplication surrounding which full of wellness which is the main intention is held by Christ when he called Christians to be His witnesses in spreading the Gospel. In that, the intention was to make disciples and those disciples would create more disciples[44]. Given that mission, operations are not permanent and missionaries will leave the regions at some point the education and good relations that will be left will serve in capturing the beliefs of those that were not caught by the missions. In this context, education will not only seek to create better relationships and improve knowledge regarding the Gospel but it will additionally seek to eradicate the existing hardships thus promoting wellness which is the prime intention of Christ of saving his own people[45]. This will be acquired by creating well-grounded knowledge thus promoting communal and economic progress.
The poverty rate for Brao people is a major challenge that prevents them from acquiring any form of development. Most of these people are poor behind being illiterate and this additionally hinders their willingness in accepting the gospel. Therefore by setting initiatives that will seek to reduce poverty rate and improve their lives, this will instill a sense of gratitude and change of attitude towards outside whom they perceive as exploiters. This will mainly be accomplished through creating markets for the produce from the farm and animal rarely. The missionary will demonstrate the importance of farming through irrigation for economic gains rather than focusing on small scaled farming that only fulfills their local needs. In this context, the locals will, therefore, be educated on the differing irrigation approaches and the most suitable crops that will yield benefits in the shortest possible period. Through this, the income of the individuals will be boosted and increase their abilities to grow and establish more facilities such as hospitals to care for their health needs. Animal raising and particularly chicken which is associated with fewer costs and low skills will also be encouraged and their products can be sold locally in the rural setting or aboard. The strategy of providing educational facilities and programs to lower the literacy rate but it will serve as a form of motivation to join Christianity.
Ethnic beliefs are the hardest to abandon given that the beliefs are usually passed from a single generation to another[46]. This, therefore, implies that the missionary will be required to solve the existing issues which mainly revolves around economic and social instability, high illiteracy level as well as increased poverty rate. Poverty is a prime issue that hinders the general capability of being productive by any means. Given that the communities have suffered mainly from oppression and restrictions presently and the past better relations and the commitment in helping them get through the persisting hardships will create will and curiosity of learning all that is contained in Christianity. It is true that it is a hard approach and an expensive one but given that the previous approaches failed in acquiring significant produce it is apparent that the group needs more than just theory as practical commitment will work best. The approach will help in enlarging the Christian segment within the groups which will thus be easier in penetrating to other areas with similar needs.
Conclusion
In summing up, serving and accessing Brao people in Cambodian land is not an easy operation and it should never be perceived as such as this is an uncertain mission. Brao people have extensive and disreputable past and present of injustices, oppression, as well as hardships based on the high poverty rate, lack of education and unproductive economic activities. the undesirable discrimination rate and the inhuman treatment which has been subjected to them by Buddhist and the government has left them in a state in which they are not readily willing to accept or even trust outsiders as well as individuals in authority. Cambodian Brao’s holds very real necessities that can only be accomplished through creating passionate relations with Christ our Lord. In this context, Christ’s witnesses are supposed to pray that the long run missionaries will, in particular, accept and commit to facing the challenges in sharing Christ’s Gospel with Brao individuals and demonstrate the wellness of his unending love in Cambodian land. Serving Christ necessitates more than committing to Church as it requires commitment, serving, existing as well as sharing his Gospel with those that are unaware, lost and unreached in this case the Brao. This can best be accomplished via developing income generating initiatives to curb poverty as well as offering learning programs to reduce the level of illiteracy and break the challenges of communication.
Appendix 1: Ethno-linguistic Groups of Cambodia
References
Abbott, Kirsten. "Themes in Luke’s gospel: introduction to the Luke/Acts ..." Accessed June 22, 2017. wn.anglican.org.nz/files/docs/some-themes-introd-to-luke-acts.pdf.
Baird, Ian G. "Shifting contexts and performances: the Brao-Kavet and their sacred mountains in Northeast Cambodia." Perspectives 28 (2013): 1-23.
Baird, Ian G. "Spatial (re)organization and places of the Brao in southern Laos and northeastern Cambodia." Singapore Journal of Tropical Geography 30, no. 3 (2009): 298-311. doi:10.1111/j.1467-9493.2009.00378.x.
Bauman, Chad M. 2015. Pentecostals, proselytization, and anti-Christian violence in contemporary India.
Joshua Project. "Brao in Cambodia." Joshua Project. 2017. Accessed June 22, 2017. https://joshuaproject.net/people_groups/10960/CB.
Koning, Juliette, and Gwenaël Njoto-Feillard. New Religiosities, Modern Capitalism, and Moral Complexities in Southeast Asia. Singapore: Springer Singapore, 2017.
Lausanne Movement. "LOP 1 - The Pasadena Consultation: Homogeneous Unit Principle." Lausanne Movement. May 18, 2017. Accessed June 22, 2017. http://www.lausanne.org/content/lop/lop-1.
Moreau, A. Scott, Gary Corwin, and Gary B. McGee. 2004. Introducing world missions a biblical, historical, and practical survey. Grand Rapids, Michigan: Baker Academic.
Olson, Kevin. "Twenty Years in the Making - The Gospel among the Brao of Cambodia." OMF Missions to East Asia's People. June 06, 2017. Accessed June 22, 2017. https://omf.org/blog/2016/08/19/twenty-years-in-the-making-the-gospel-among-the-brao-of-cambodia/.
Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
SBC. Brao of Cambodia. International mission board, SBC. 2017. Pp. 1-1. Retrieved from http://www.peoplegroups.org/Explore/groupdetails.aspx?peid=18251
Schliesinger, J. Ethnic Groups of Cambodia Vol 2: Profile of Austro-Asiatic-Speaking Peoples. 2015. Booksmango Print. Pp. 1-312.
Soerens, Matthew, and Jenny Hwang. 2009. Welcoming the stranger: justice, compassion & truth in the immigration debate. http://public.eblib.com/choice/publicfullrecord.aspx?p=2036872.
UNESCO. Ethno-linguistic Groups of Cambodia. 2011. Pp. 1-1. Retrieved from www.unesco.org/fileadmin/.../pdf/ethnolinguistic_groups_of_cambodia_poster.pdf
[1] Baird, Ian G. "Shifting contexts and performances: the Brao-Kavet and their sacred mountains in Northeast Cambodia." Perspectives 28 (2013): 1-23.
[2] Baird, Ian G. "Spatial (re)organization and places of the Brao in southern Laos and northeastern Cambodia." Singapore Journal of Tropical Geography 30, no. 3 (2009): 298-311.
[3] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[4] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[5] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB
[6] Abbott, Kirsten. "Themes in Luke’s gospel: introduction to the Luke/Acts ..." Accessed June 22, 2017. wn.anglican.org.nz/files/docs/some-themes-introd-to-luke-acts.pdf.
[7] Bauman, Chad M. 2015. Pentecostals, proselytization, and anti-Christian violence in contemporary India.
[8] Abbott, Kirsten. "Themes in Luke’s gospel: introduction to the Luke/Acts ..." Accessed June 22, 2017. wn.anglican.org.nz/files/docs/some-themes-introd-to-luke-acts.pdf.
[9] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB
[10] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB
[11] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB
[12] Schliesinger, J. Ethnic Groups of Cambodia Vol 2: Profile of Austro-Asiatic-Speaking Peoples. 2015. Booksmango Print.
[13] Schliesinger, J. Ethnic Groups of Cambodia Vol 2: Profile of Austro-Asiatic-Speaking Peoples. 2015. Booksmango Print.
[14] Baird, Ian G. "Spatial (re)organization and places of the Brao in southern Laos and northeastern Cambodia." Singapore Journal of Tropical Geography 30, no. 3 (2009): 298-311. doi:10.1111/j.1467-9493.2009.00378.x.
[15] Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[16] Schliesinger, J. Ethnic Groups of Cambodia Vol 2: Profile of Austro-Asiatic-Speaking Peoples. 2015. Booksmango Print.
[17] Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[18] Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[19] Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[20] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB
[21] Schliesinger, J. Ethnic Groups of Cambodia Vol 2: Profile of Austro-Asiatic-Speaking Peoples. 2015. Booksmango Print.
[22]Baird, Ian G. "Shifting contexts and performances: the Brao-Kavet and their sacred mountains in Northeast Cambodia." Perspectives 28 (2013): 1-23.
[23] Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[24] Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[25] SBC. Brao of Cambodia. International mission board, SBC. 2017. http://www.peoplegroups.org/Explore/groupdetails.aspx?peid=18251
[26]SBC. Brao of Cambodia. International mission board, SBC. 2017. http://www.peoplegroups.org/Explore/groupdetails.aspx?peid=18251
[27] Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
[28] Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
[29] Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
[30]Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB
[31]Moreau, A. Scott, Gary Corwin, and Gary B. McGee. 2004. Introducing world missions a biblical, historical, and practical survey. Grand Rapids, Michigan: Baker Academic.
[32] SBC. Brao of Cambodia. International mission board, SBC. 2017. http://www.peoplegroups.org/Explore/groupdetails.aspx?peid=18251
[33] Moreau, A. Scott, Gary Corwin, and Gary B. McGee. 2004. Introducing world missions a biblical, historical, and practical survey. Grand Rapids, Michigan: Baker Academic.
[34] Soerens, Matthew, and Jenny Hwang. 2009. Welcoming the stranger: justice, compassion & truth in the immigration debate.
[35] Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
[36] Moreau, A. Scott, Gary Corwin, and Gary B. McGee. 2004. Introducing world missions a biblical, historical, and practical survey. Grand Rapids, Michigan: Baker Academic.
[37] Soerens, Matthew, and Jenny Hwang. 2009. Welcoming the stranger: justice, compassion & truth in the immigration debate.
[38] SBC. Brao of Cambodia. International mission board, SBC. 2017. http://www.peoplegroups.org/Explore/groupdetails.aspx?peid=18251
[39] Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
[40] Moreau, A. Scott, Gary Corwin, and Gary B. McGee. 2004. Introducing world missions a biblical, historical, and practical survey. Grand Rapids, Michigan: Baker Academic.
[41] Moreau, A. Scott, Gary Corwin, and Gary B. McGee. 2004. Introducing world missions a biblical, historical, and practical survey. Grand Rapids, Michigan: Baker Academic.
[42] Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
[43] Saunders, Graham E. 2008. Cambodia. London: Kuperard. http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=731787.
[44] Baird, Ian G. "Spatial (re)organization and places of the Brao in southern Laos and northeastern Cambodia." Singapore Journal of Tropical Geography 30, no. 3 (2009): 298-311. doi:10.1111/j.1467-9493.2009.00378.x.
[45] Baird, Ian G. "Spatial (re)organization and places of the Brao in southern Laos and northeastern Cambodia." Singapore Journal of Tropical Geography 30, no. 3 (2009): 298-311. doi:10.1111/j.1467-9493.2009.00378.x.
[46] Moreau, A. Scott, Gary Corwin, and Gary B. McGee. 2004. Introducing world missions a biblical, historical, and practical survey. Grand Rapids, Michigan: Baker Academic.
Bringing the Gospel to the Brao through Provision of Education Facilities and Reduction of Poverty Initiatives
Abstract
The arrival of Jesus Christ was grounded on a mission which was to save people. However, He makes it apparent that people are to be used as instruments in the fulfilment of this mission through spreading the salvation message[1]. The command for spiritual missions can be established and tracked throughout the outline of the Bible both in the New and Old Testament. The highest commissioning offers guides that are easy to understand in that we being the gospel’s messengers should try to fulfil. If the message is to reach all individuals in all nations, this will necessitate a special individuals group with the will of stepping beyond their self-generated comfort confines so that they may step boldly to those regions that have not been touched by the Gospel.
One such region is occupied by Brao people in the Northeastern section of Cambodia[2]. Brao individuals are highly conventional and despite the fact that the gospel arrived in the region back in 1992 it is just 0.5 percent of the general populace have accepted Christianity[3]. Contemporary practices are slowly being adopted by the younger generation among the populace. The communities are highly attached to traditional practices with the beliefs and fear of evil spirits[4]. One of the major barrier to the adoption of Christianity is the high poverty rate and illiteracy level. This paper will therefore seek to establish whether it is possible to evangelize the unexploited people effectively with the identification of Brao who are characterized by little or zero exposure to Christianity and the Gospel. The paper will mainly focus on how the Gospel can be brought to Brao people with the provision of education and poverty reduction programs. This will be accomplished by a thorough survey and a systematic review on the existing literature. This paper will act as a solid framework in offering effective missionary in all the regions that are unfamiliar and to those individuals who have not been reached by Jesus Christ’s Gospel.
References
Baird, Ian G. "Shifting contexts and performances: the Brao-Kavet and their sacred mountains in Northeast Cambodia." Perspectives 28 (2013): 1-23.
Baird, Ian G. "Spatial (re)organization and places of the Brao in southern Laos and northeastern Cambodia." Singapore Journal of Tropical Geography 30, no. 3 (2009): 298-311. doi:10.1111/j.1467-9493.2009.00378.x.
Joshua Project. "Brao in Cambodia." Joshua Project. 2017. Accessed June 22, 2017. https://joshuaproject.net/people_groups/10960/CB.
[1] Baird, Ian G. "Shifting contexts and performances: the Brao-Kavet and their sacred mountains in Northeast Cambodia." Perspectives 28 (2013): 1-23.
[2] Baird, Ian G. "Spatial (re)organization and places of the Brao in southern Laos and northeastern Cambodia." Singapore Journal of Tropical Geography 30, no. 3 (2009): 298-311.
[3] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
[4] Joshua Project. "Brao in Cambodia.’’ https://joshuaproject.net/people_groups/10960/CB.
Non-denominational church involves congregations that have no affiliation to any church organizations that are headed at the national level. There have been many divisions in Christianity on the basis of denominations for some centuries now. The departure from the main denominations like Presbyterians, Methodists and Episcopalians has been occurring since the 17th century since the 19th century and has been occurring constantly to date. This movement had not been noticed till the mid 20th century given that a general growth in population appeared to show that mainstay churches were growing while actually their percentage had been dropping[1]. The appearance of this trend seemed to be peaking pace as spiritual Christians starting discarding such kinds of divisions in favor of non-denominational churches that are not supervised at the national level.
After many years of divisions, these Christians deemed it necessary to drift away from denominational separations that had defined their faiths. Such a trend may not be surprising at all, considering a culture that has indicated an increase in tendency towards tolerance and acceptance. The doctrine of the non-denomination churches involves a policy where believers accept other followers from different religious backgrounds[2]. The denomination is majorly attractive to the young believers or parishioners due to the freedom from mainline denominational churches doctrines that are supposed to be strictly adhered to. In addition, with more intercultural and interracial marriages especially between people belong to different religious beliefs, the non-denominational church diversity becomes very attractive to the people who feel uncomfortable in the conventional Christian organizations[3] .Moreover, it is easier to find religious fulfillment in a place where all Christians feel that they are welcome regardless of their denominational affiliations.
In a non-denominational church, there is also freedom for members to focus their teachings and ministry at the local church without being controlled or interfered with by outside authorities. Various indications in the scripture show evidence pointing to every church as being self-governing and were answerable to God directly. The missionary work outlined in the book of Acts shows establishment of various churches and no indication of a hierarchical authority extending beyond the elders of the local church[4]. In the case of the gentiles, the gospel had been preached to them under Paul and Barnabas ministry who were given direct authority by the Holy Spirit. The churches they put up in their earliest journey were to be headed by local elders chosen from their ranks after receiving the teachings by the disciples. Even where a council was organized at Jerusalem, the arising matter was not about organizational structure or control but a discussion on contentious issues of in the gospel like salvation[5]. However, this does not mean that a non-denominational church acts without associating with other denominations or churches but when necessary they can come together for a common purpose.
The New Testament clarifies that there was regular communication among different churches as seen where Paul and other believes sent greetings through letters. These churches were independent and also self-governing but were actually connected in ministry work and fellowship which is an example that should be followed today. The measure of Christianity regardless of denominational affiliations or none is not the organization or name identification but how the Christ followers adhere to scriptural teachings in the word. This forms the doctrines of the non-denominational churches where all teachings or activities should not be checked through a hierarchical structural or authority but against the teachings of the Word. Where the church deviates from the line of true Christianity, the members should patiently and lovingly correct or instruct the local leaders using the Word of God as the basis but not instructions from human authority at the national level. The foundation of Christianity is to involve all the believers without creating divisions based on differences in race, culture or even backgrounds. The non-denominational attracts all humanity to a place where they have freedom to serve others and discard any ideological separations that are not based on true Christianity but on human traditions[6]. Human are bound to err, and a local church receiving instructions from a national and mainstream denomination may read to erring in faith if such directions are not based on truth. Local non-denominational creates an environment where all everyone is at ease to exercise their faith.
The nondenominational church is based on the belief that Christianity was not supposed to be divided into sects. Such divisions cannot be traced in the Bible since salvation belongs to everyone who believes. The church is always supposed to be united in one belief and God, so that different sects and organizational structures that are hierarchical do not appear and enforce strict procedures to be followed by local Christian gatherings across the country. The traditions and procedures introduced in mainstream denominations distract the moral principles and teachings advocated by Christianity thereby end up harming than benefiting the faith .Non-denomination prevent people from following decrees that were held by founders of national churches.
References
Johnstone, Patrick J. St. G. The Future of the Global Church: History, Trends and Possiblities. Downers Grove, IL: IVP Books, 2011.68-71
Cole, Allan Hugh. Theology in Service to the Church: Global and Ecumenical Perspectives. 2014. 74-76
Rodgers, Felecia. Is Christ Divided?: A Biblical View of the Local Church-Para Church Anomaly. Bloomington, IN: WestBow Press, 2011.98-101
[1] Johnstone, Patrick J. St. G. The Future of the Global Church: History, Trends and Possiblities. Downers Grove, IL: IVP Books, 2011.68-71
[2] Johnstone, Patrick J. St. G. The Future of the Global Church: History, Trends and Possiblities. Downers Grove, IL: IVP Books, 2011.68-71
[3] Cole, Allan Hugh. Theology in Service to the Church: Global and Ecumenical Perspectives. 2014. 74-76
[4] Rodgers, Felecia. Is Christ Divided?: A Biblical View of the Local Church-Para Church Anomaly. Bloomington, IN: WestBow Press, 2011.98-101
[5] Rodgers, Felecia. Is Christ Divided?: A Biblical View of the Local Church-Para Church Anomaly. Bloomington, IN: WestBow Press, 2011.98-101
[6] Cole, Allan Hugh. Theology in Service to the Church: Global and Ecumenical Perspectives. 2014. 74-76
Sumer a great country that has less to do with productivity but a high number of people leaving in the area had a lot of passion in making a left out of these sort of cursed lands which never received the favor of God. The occupants of these lands had soon discovered the possibility of making the lands more productive by doing agriculture making it possible for them to sell the large quantities of sit from the river Tigris and Euphrates (Black, 2006). The Sumerians in the real sense were individuals with a passion of coming up with very great ideas for being productivity and performing their level best. With the development in terms of being productive, they even came up with the first laws indicating their dedication to being the first people to experience and bring about industrialization in the world. The land named Sumer finally experienced more than a single current civilization advantage as per now. Over the past seventeenth and the eighteenth centuries, most of the travelers who visited Mesopotamia had an ideology about making more people believe in the word of God according to the biblical teachings (Black, 2006). Basically one of the most devastating scenarios of the Sumerians was the fact that a certain company in the East of India had already expressed interest in doing an investigation about the Land being occupied by the Sumerians.
Insights achieved from the works are the ideology about the development of the country occupied by the Sumerians (Black, 2006). The land seemed a lot more of being bare ground by eventually they figured out on a way to make it more productive and generate more revenue for the occupants. What is more exciting about the works is the possibility of making something that seemed so worthless worth more than enough, therefore, a source of livelihood. What could have been included in the works by the author is on the effect of early industrialization and the use of archaeology in the creation of the essay.
Looking at the experience from the literature provided herein, the need for being independent is crucial since if the Sumerians understood their worth then the Indians would have respected their personality (Black, 2006). These works indicate the struggle that some countries underwent during the olden days as a way of making themselves more independent and concerned about their future activities.
Reference
Black, J. (Ed.). (2006). The literature of ancient Sumer. Oxford University Press on Demand.
Influence of Middle – Eastern Refugees on Attitudes of European Societies towards Ethnic and Religious Minorities
Findings Analysis
Majority populace attitude towards the minority groups like ethnic minorities, asylum seekers, and ethnic minorities are the primary indicators of the high intolerance levels in the European society. In the weight of investigating the manifestation of Xenophobia and racism in Europe by analyzing the populace attitudes towards the minority groups and particularly immigrants from the Middle Eastern region this analysis, therefore, provides insight into a number of significant features that are linked with the European populace holding a rather negative assertiveness towards minorities.
From the study’s survey a common thing that emerged is that individuals who are socially detrimental such as individuals who recently finished part of their learning or persons living under the subjection of low incomes are most likely to express negative perception in regard to minority communities as compared to those that are stable socially (Verkuyten & Martinovic, 2012 1166). To a notable extent, the distinctions are reflected based on national or regional features of person’s countries where a state with a relatively poor economic situation and increased rate of unemployment reflects increased support levels in reference to ethnic exclusionism (Bayrakli, & Hafez, 2016 334). More differences can be established in regard to levels of education, age and the understanding of diversity and ethnic inclusion advantages to the growth of a state. In addition, the perception held by a majority is in a significant way shaped by the manner in which the media and politicians mainly refer to the Europeans minorities. Media and politicians are involved in increased support for Ethnic exclusionism stating that the groups create financial and reputational burdens to their respective states and this, in turn, shapes the majority populace attitudes towards the groups (Archick, Belkin, Blanchard, Ek & Mix, 2011 564). Provided that for a while Europe has been involved in an enlargement procedure the attitude of the public in reference to the minority populace and particularly Muslims can be monitored effectively with the use of appropriate policies that should be introduced in the effort of avoiding possible domestic hostilities and conflict.
The western region has a customized perception of minority groups and particularly those from the Middle Eastern states. This trend has generally influenced how minority groups within the states are perceived through the western eyes (Adler, 2016 1). Against the increasing, Muslims immigration increased trends in Europe attitudes which are rather negative towards the minority communities and particularly Muslims based, looms large within the political and social platforms which is demonstrated by the current opinion held by the public. Europe has for a significant period been a leading location for global immigrants. The number of individuals migrating to Europe has grown drastically in the recent few years which owes particularly to the rising Middle Eastern conflict. In particular back in the year 2015 more than one million persons applied for acquiring refugee status within EU. Most of the seekers are mainly from the Muslim societies which are Iraq, Syria, and Afghanistan (Connor, 2016 1).
In reference to the conducted interviews, it is clear that European states residents generally knows immigrants from the Middle Eastern regions on a personal basis. However, the interactions amid the two are usually occurring economically or in the educational institutions in that most of them interact with other students who are Muslims or when making good purchases. The general perception is that Muslims are similar to other individuals since they are friendly and are usually engaged in communal responsibilities but they are only distinguished by cultural practices and religious standards. Despite the fact that there are positive relations between residents and the immigrants it is apparent that their perception towards them is significantly different. Their relations are rather a belief and the respondents did not have much to share in reference to their interactions. For individuals living in the United Kingdom, they state their lack of deep or positive relation with middle eastern immigrants be having been associated with the lack of good cultural interactions amid the two (Archick, Belkin, Blanchard, Ek & Mix, 2011 564).
Immigrants are perceived as normal individuals who are constrained by their cultural and religious practices which are challenges to integrating with the western culture. To the Europeans, most of these individuals are usually hardworking and actively engaged in learning, communal building as well as business but they try to seek for shortcuts of acquiring long run benefits so that they can make a better living in the western states. It is thus unfortunate that their abilities and the potential of creating positive relation are mainly hindered by their limiting religious and cultural backgrounds in reference to their ethnic communities which covers them from everyone else. The majority in states such as Italy, Poland, Greece, and Hungary holds negative attitudes in reference to minority group’s refugees and Muslims in general (Connor, 2016 1). Even for the states that holds positive views such as the United Kingdom, Germany, Netherlands and Denmark at least a significant population holds the belief that Muslims are not usually interested in integrating into the extensive society while most of them raises the concerns that minority groups increase and especially the Middle Eastern raises the chances for the occurrence of domestic terroristic attacks.
In general, younger individual’s perception differs from that of the older persons and the lower educated ones which are rather negative towards Muslims and the minority groups. Younger individuals tend to believe more on diversity rather than the alignment of cultures and religious practices. However, opinions regarding Muslims immigrants and minority groups varies from a state to another as more negative perception is accommodated in France, Italy, Roma and Hungary based on their strong and widespread assertion on Christianity as their States believe. It is estimated that per every immigrant under the Europe’s states the government spends an approximation of 40,000 dollars for their upkeep in catering for their medical, education and other social needs such as food and shelter (Adler, 2016 1). This is particularly high given the general number of persons that have occupied EU as immigrants. This creates the burden branding as the taxpayers are pressured to make an even higher contribution in response to the rising financial needs.
Based on the responses at least more than half of the population of the surveyed states stated that Muslims in their respective European states prefers being different from the larger society. In addition for most individuals who are affiliated religiously, they are usually highly skeptical in regard to the desire of Muslims to relate well with the larger society as compared to persons with no particular religious identification. The general functioning of Muslims in fresh and more westernized culture in the European states is stated to be positive despite the fact that there are some areas where most of the ethnic communities fail to integrate with the larger society (Weatherill, 2016 298). The majority of these people are usually from the Muslims communities who tends to believe that by integrating they will be destroying their religious or cultural practices. The religious influence of the Muslim communities is considered to be too strong and this leads to integration failure. Based on religious law idealism cultural integration normally fails particularly when confronted with liberal systems (Weatherill, 2016 298). To the beliefs of most individuals having too many minority communities immigrants and particularly from the Middle Eastern region presents troubles in the general attempt of proper integration. This is the case of Sweden which has particularly experienced much trouble as opposed to certain states such as Denmark that hold more restricted strategies on new national’s intake.
Most of the European state's citizen do not possess a close relation with individuals from the minority groups based in the thought that their social standards cannot integrate. Most of this individuals integrate on the necessary basis such as in schools and during purchases (Weatherill, 2016 299). Most of them affirm that it is not based on ethnic prejudice rather it is because they are minority communities and thus their spread across states is rather uneven. Generally, minority communities in this case Muslims hold a positive contribution to those that are close or those that they interact with either in educative backgrounds or on daily casual activities. Despite the fact that most individuals do not perceive them to be part of their daily existence they have not done something that impacts their wellness in a negative way thus creating neutral perceptions. Most of these individuals are hardworkers but are usually isolated from the rest by their cultural norms.
Immigrants who are the minority groups within Europe affects several economic and social areas quite substantially. In reference to the labor market competition, their influence is considerable since most of the individuals from the Middle Eastern are highly interested in entrepreneurship and while they set and run their businesses competition intensifies in the respective sector (Weatherill, 2016 300). In addition, they are usually a source of cheap labor and this usually creates more workforces for organizations at reduced costs which increase the hiring of the skilled personnel’s. However, this affects the minim wage since operating on cheap labor implies that most corporations are not usually willing to pay more for similar services and this makes the survival of the affected groups to be challenging. Most of the immigrants influence the general expenses of a state in reference to social benefits. Most of the immigrants opt to exist on the acquired benefits without trying to create better living in general. This means that the government is forced to make more spending in regard to medical care, education and so on. This therefore implies that the more the immigrants the more the expenses and this shapes the general perception held by individuals in that they believed that the presence of immigrants in their respective states only leads to more expensive life because they are forced to pay more for their taxes in order to cater to the needs of the growing immigrants population (Adler, 2016 1).
The presence of ethnic cultures affects the general ability of the state especially for the Middle Eastern immigrants who prefers to exist in radical living standards thus pulling down the efforts of the states. In addition, this results in negative relation and rising chances for domestic violence since such cultural norms in most times fails to integrate with the western culture. This, therefore, implies through such conduct individuals opinions are shaped in a rather negative manner that may trigger violence to the affected groups (Adler, 2016 1). However, diversity creates wellness in reference to the group because this is usually a great source of talents and skills which contribute to performance and productivity increase. Most of the individuals from the minority groups make both social and economic contribution in the European states that they belong to. There are a number of great artists who holds different ethnic backgrounds but their contribution in the case can never be ignored. The Middle Eastern religious practices have, however, created a form of fear to the Europeans based on their emphasis and contribution towards terror attacks. This implies that the immigrants and the minority groups, in general, are normally perceived as threats to the general wellness of the states.
It is apparent that the negative minority groups are not generally perceived based on the increasing population of immigrants rather it is usually related to public opinions. Those that holds a negative perception towards immigrants from the Middle Eastern region also holds a worrying concern of other minority groups who are usually perceived as threats (Connor, 2016 1). Most individuals believe that minority groups are offering a significant threat to the wellness of a country which stands to be a non-favorable view. In reference to the United Kingdom were the issue of immigration turned out to be a primary matter during the debate regarding the wish to exits from the European Union 80 percent of the individuals who hold undesirable views regarding Muslims stated high concern for other minority groups as well as refugees as compared to the 40 percent of the individuals with positive perception in favor of Muslims (Connor, 2016 1).
In the context of defining the particular threat that is subjected by Muslims and minority groups Europeans normally perceive the potential of the rise of domestic terrorism as well as negative effects on the economy as the most disturbing issues as compared to the occurrence of crime. Most of the surveyed individuals stated that their beliefs are that immigrants and especially Muslims will automatically rise terrorism occurrence likelihood in their respective states. The concern in reference to terrorist attacks is present in all the European states which have mainly been influenced by the occurrence of recent attacks in states such as France (Laachir, 2007 99). Generally, more than 50 percent of the Europeans are worried about the potential of the occurrence of more terrorist attacks. The populace that offers less concern for terrorism within Europe is however low as most assert that the presence of more minority groups immigrants rises the chances for more attacks since it becomes harder to evaluate security from the inside based on the created trust. This concern is especially notable for France which has experienced two major terror attacks in 2015 for which the responsibility was claimed by ISIS (RT, 2016 1).
The majority of the populace perceives Muslims and immigrant’s minority groups as financial as well as economic burdens to the states because they acquire individual’s jobs as well as social benefits that should have been utilized in developments. Roughly this opinions are agreed across the states since most states that they tend to create cheaper labor which therefore makes it hard to exist based on the high living cost that requires high spending (Laachir, 2007 99). In addition, most of the high earning individuals are denied opportunities so that companies can save while operating at low cost. However they work, skills and talents usually contribute to a state’s development thus creating a stronger economy. However, some beliefs that such economic contribution is not essential as governments tends to make more spending on them as compared to their generations. The criminal threat is much lower in the European states in reference to minority groups but in exception of Muslims. The majority of the respondents believe that minority groups or immigrants are not particularly to be blamed of terror comes as compared to groups belonging to Muslims for the rise of crime within the state. However, the prevailing claim is that immigrants are usually responsible for the occurrence of crime as compared to other groups. Across the primary concerns raised by the groups includes crime, economy, and terrorism. Most of the perception is a reference to the social as well as economic contribution where it is perceived that the groups drains States economically and fail to make any social contribution based on the lack of potential for their cultures and religion to integrate (Laachir, 2007 99).
Europeans are in fear that the recent refugee’s invasion will drive the occurrence of domestic violence acts as well as economic unrest based on the study’s survey. However, it was established that some of these fears held little when it came to the more recent attacks by terrorist such as one that occurred in France and the decision by the United Kingdom to exit from the European Union. Based on the survey it is clear that more than 8 individuals out of ten who were involved in the survey from different European states there is a belief that the increase of Europeans within the states raises the potential for more terrorist attacks. And half of the population surveyed stated that refugees are of negative influence to the economy since they usually take jobs as well as social benefits from European native residents (Wike, Stokes & Simmons, 2016 1).
Terrorism fear is mainly based on the long extending sensations towards the Middle Eastern persons as compared to the recent terrorism occurrence. In that, since the colonial period, the two culture have never held any positive relation which has been carried to the existing generation (Meer, 2014 501). There seems to be much that requires some integration apart from the differing cultures and religion. The negative attitudes toward the Muslims have been increased by the recent attacks where the offenders have claimed responsibilities and are particularly from the Muslims community. In this context, the persistent attitudes towards the Muslim community are thus driving Europeans attitudes in reference to the refugees. In that those that expresses undesirable perception towards the Muslim communities are more likely to have similar feelings towards other minority communities. Europe demonstrates an already leading sensation of distrust towards the Muslims where the respondents stated that despite the fact that they associate with the community they have neutral opinions in their regard which means that they do not trust them much. The undesirable perception is, in particular, is increased by the general rise of Muslim refugees since the Middle Eastern region is involved in conflicts in the recent (Wike, Stokes & Simmons, 2016 1).
European countries express differing levels of perception towards the minority groups which is mainly driven by education, economic as well as a social background. Younger individuals are less restrictive when it comes to national identity because they are more interested in integration as compared to the effects of immigrants on the state’s wellness. Biased politics holds a share in shaping the kinds of perception since individual from the ideological perceptions holds more expressions towards the minority groups and refugees in general but are less enthusiastic in regard to a diverse society. The general belief that having increased diversity can affect the national identity negatively is present in most of the European states a trend that has contributed to the emergence of more negative perception towards minority communities and refugees (Wike, Stokes & Simmons, 2016 1). The subjects of ethnic and national diversity possess different views since only a minor populace believes that diversity increase within states creates better countries to exist in. the majority states that diversity increase would impact states negatively by creating a conflicting surrounding. This, therefore, shows the increasing concern about the contributions of minority groups and the fear that Muslims increase would affect the stability of a state by increasing the possibility of attacks.
Refugees and the minority groups within the European states cannot be blamed for the occurrence of attacks because most may not be willing to destroy the places that offered them a much-improved life (Wike, Stokes & Simmons, 2016 1). However, the European states hold a prevailing perception that minority groups are particularly responsible for criminal activities based on their socio-economic levels. This belief may be actual to a certain degree but this does not justify that the minority communities are to be blamed more for crimes occurrences as compared to the native residents. Rime is something that should be addressed from different angles and ensuring that appropriate and effective measures are implemented.
Issues linked to Asylum and immigration both legal and illegal have been placed on political agenda by European governments in the recent stating that such issues affect their operations due to increased costs that are involved in the attempt to integrate the minority group to the larger society. The presence and the increase of immigrants have risen to be a controversial issue because the public has been made to understand that the increase presents both temporary and long run issues. The awareness growth of the issue has particularly been acquired from the historic records knowledge of states such as America which has experienced continuous and complex issues relating to inter-ethnicity (Wike, Stokes & Simmons, 2016 1). Since ethnic exclusionism holds different features there are different realities that are observed within the European region. The negative perception that has been subjected by European to the minority communities has in particular been intensified by the increase of Muslim, Islam in the region. Similarly to other traditional and cultural rooted religion, Islam is currently faced with difficulties in the attempt to evolve and be able to align with modernity to the social, economic and cultural authority in Europe.
The growth of terror groups in the Middle Eastern states has been a primary contribution factor to the rise of negative perceptions since groups such as ISIS, Al-Qaida and Hamas justify their actions using religion (Wike, Stokes & Simmons, 2016 1). Such claims create fear among natives as they generalize it to be a norm that is encouraged by religion rather than individuals believes. To top it the terror groups have engaged in several destructive attacks that have already affected a few European states thus creating tension on the general wellness of a state. The presence of the immigrants is thus treated as a prime threat to peace based on the frame created by the media and politicians that portray Middle East to be a conflicting region (RT, 2016 1). The beliefs have led to the branding of the minority communities and their ethnic practices to be dangerous which increases the gap amid Muslims and Europeans interactions.
Most of the European states have in the recent been denying immigrants entry and particularly individuals from the Middle Eastern region due to the fear that the accommodation may trigger domestic conflict and terrorist attacks. In addition, it is believed that most of the terrorists from the regions takes advantage of the generosity of the European state while getting into the target states in performing major attacks (Wike, Stokes & Simmons, 2016 1). The created fear of terror threat is mainly responsible for shaping the individual’s perception towards the immigrants in the states. In addition, Middle Eastern immigrants and minority community’s refugees are believed to be uneducated and thus this may affect the possibility of acquiring efficiency in integration based on language and knowledge barriers. Most of the European states holds that accommodating a high populace of the uneducated kind can highly affect the countries innovation due to the lack of adequate skills as well as knowledge. The uneducated perception, therefore, denies most of the individual’s opportunities to work in the hosted states and this implies that they are forced to depend on social benefits and offering cheaper labor to acquire opportunities (Connor, 2016 1).
Minority groups and Muslims immigrants in the European region are faced with communication and language barriers based on low English knowledge. This, therefore, implies that integrating with the larger community is challenging as such challenges lead to a misunderstanding which may influence the risk of conflict. The minority communities are therefore forced to distinguish themselves from the larger society to avoid such occurrence. This is interpreted as a trend particularly among Muslims who tend to cover themselves from natives (Archick, Belkin, Blanchard, Ek & Mix, 2011 564). The incapability to assimilate quickly into the western culture and language has thus led to the rise of negative perception among the native Europeans where the minority groups are classified as traditional thus affecting the general ability of the states to achieve both economic as well as social development.
Based on the recent reports immigrants from the Middle Eastern region are highly likely to exist in poor, segregated and crime prone surroundings. These are poorly dedicated socio-economic realities which differ from cultural preferences as most individuals believe. Since most of the Muslims exists in the ghetto such surrounding makes it even harder for the communities to integrate (Verkuyten & Martinovic, 2012 1166). It has therefore been established that the segregation is not created by cultural and religious preferences but for some specific reasons like cultural norms and a language barrier that makes their communication and relation with the extensive community to be poor and the self-segregation is acquired as a form of protection which is perceived to be avoidance. It is, therefore, challenging for the native Europeans to establish a concise distinction of religious and conservative practices among the minority groups.
The increased dependency on Europe’s social welfare and increased crime rate in the low socio-economic setting that is particularly occupied by the minority groups additionally contributes to the sensation by Europeans that minority group and Muslims, in general, are an issue. Most individuals from the minority communities are subjected to increased suffering based on the poor behavior that is demonstrated by Europeans (Connor, 2016 1). It has been noted that when the Muslims are highly involved in their religious as well are cultural practices they are less prone to engaging in criminal activities. However, based on the perception that the Islam religious teachings are negative this creates the perception that the European society cannot embrace such religions that destroy peace, economic as well as social wellness. The general lack of economic participation due to opportunities denial among Muslims in Europe has led to the rise of tension mainly in the recent years. For instance, it has been widely claimed that the riots that occurred in 205 within Paris were not driven by religion but they mainly involved economic opportunities and jobs (Connor, 2016 1).
Muslims within EU holds less economic opportunities as compared to other minority groups. However, the negative perception towards the Muslim communities also influences the manner in which the minor groups are perceived and this denies them significant opportunities (Verkuyten & Martinovic, 2012 1166). It can be stated that such treatments normally contributes to the negative perception that is occupied Muslims towards been integrated. In addition, tis contributes the rise of crimes since the affected individual's attempts to acquire better living through illegal means since they have fewer chances of engaging into economic developments. Muslims within EU are most likely to make their identifications on the basis of their religion rather than nationality which opposes Europe’s norms where nationality forms the grounds for all other aspects (Wike, Stokes & Simmons, 2016 1).
In summing up, based on the analysis it is apparent that Europe has developed a relatively negative perception towards the minority communities in the recent which is mainly driven by increased number of Muslims immigrants. The perception differs on the grounds of nationality, age, education, social and economic status and based on the knowledge level in reference to diversity. The negative perception has resulted in less economic chances for the minority group in general and the belief that they are more to blame for crimes. The tension of domestic terror affects the general ability of the persons to participate in economic developments and are thus forced to depend on social benefits. This leads to the view that refugees and immigrants are a major burden on states as governments are forced to spend more on them which should have been utilized in development. The negative perception has been stirred mainly by the rise of attacks which have affected states such as UK and France in the recent thus creating worry for stability.
Reference
Adler, K. (2016). Is Europe lurching to the far right? Retrieved from BBC: http://www.bbc.com/news/world-europe-36150807
Archick, K., Belkin, P., Blanchard, C. M., Ek, C., & Mix, D. E. (2011). MUSLIMS IN EUROPE: PROMOTING INTEGRATION AND COUNTERING EXTREMISM. Current Politics & Economics of Europe, 22(4), 563-629.
Bayrakli, E., & Hafez, F. (2016). European islamophobia report: 2015. Washington: SETA.
Connor, P. (2016). Europe’s asylum seeker flows: Uneven dispersion across Europe. Retrieved from Pew Research: http://www.pewglobal.org/2016/08/02/3-europes-asylum-seeker-flows-uneven-dispersion-across-europe/
Laachir, Karima. 2007. "France's ‘Ethnic’ Minorities and the Question of Exclusion." Mediterranean Politics 12, no. 1: 99-105.
Meer, N. (2014). Islamophobia and postcolonialism: continuity, Orientalism and Muslim consciousness. Patterns of Prejudice, 48(5), 500-515. doi:10.1080/0031322X.2014.966960
(2016). ISIS planning more terror attacks in Europe, captured documents reveal. Retrieved from RT: https://www.rt.com/uk/368467-isis-terror-attacks-europe/
Verkuyten, M., & Martinovic, B. (2012). Social identity complexity and immigrants’ attitude toward the host nation the intersection of ethnic and religious group identification. Personality and social psychology bulletin, 38(9), 1165-1177.
Weatherill, S. (2016). Law and values in the European Union. Oxford University Press.
Wike, R., Stokes, B., & Simmons, K. (2016). Negative Views of Minorities, Refugees Common in EU. Retrieved from http://www.pewglobal.org/2016/07/11/negative-views-of-minorities-refugees-common-in-eu/
The life of David was now beginning to become very difficult and involved a woman by the name Bathsheba a daughter to Eliam and the wife of his general soldier Uriah.
One of the days, David takes a walk on the roof of his palace where he spots a beautiful woman taking a bath.
David is aroused and sends one of his helpers out to go fetch information about her and the report is brought back complete.
David summons the general, Uriah, about how the war is and also sends him a gift immediately after requesting him to go back home and wash his feet.
Uriah disobeys David and sleeps on his door just like the other soldiers but the information reaches David that Uriah never went home like he had told him.
Part 2
It is during the time of war, springtime, and David sent away Uriah to go and get killed in the war. David sent a letter to Joab that he should put Urial where the war was more concentrated with an aim of ending his life.
David now takes advantage of the situation and sends his soldiers to pick up Bathsheba.
David and Bathsheba both sleep together and Bathsheba gets pregnant in the process.
God sends a prophet by the name Nathan to tell David a short story.
Nathan narrates a story about one poor man who had a lamb and which he cared for and treated it very carefully like it was his daughter.
On a certain day, a traveler was on his way to a rich man and the rich man had his own sheep but instead of taking one of his, he took the one that belonged to the poor man and gave it to the guest as a meal.
David hurriedly says that the rich man should have been killed immediately for committing such a ruthless act.
Nathan tells David that the rich man is him, David, who took another person’s property and killed him to benefit his own wishes.
Nathan gives David the message as God had requested him together with the punishment he should expect.
David was punished by God that his own neighbor who happens to be his family will sleep with his wives and that his house with remain at war.
Nathan assures David of his continued relationship with God but he would not die of it though pay the penalty for killing Uriah.
God gives David and Bathsheba a child who is so unwell.
David pleads with God to let his son live and not die and he even fasts and prays so hard for forgiveness.
At some point, the elders see the fasting and praying as too much as request David to stop torturing himself but David does not listen to them.
After some time the child dies and David notes about it through the servants and finally, they confess it to David.
Part 3
David is presented as a selfish leader who does not care about his fellow people and especially the general who was serving under him.
David stood out to be a leader who cannot be envied but God somehow makes him pay dearly for the death of his son.
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