Forgiveness is said to be the point when one decides to let go of any feelings of resentment and abandoning any plans to enact vengeance on someone who has wronged you. To me, forgiveness also means being able to get past any wrong that someone has done without necessarily overlooking its wrongful nature or its consequences. Over the years, I have learnt a great deal about forgiveness and although I am quick to forgive, I have come to discover that I still keep a grudge and find it difficult to interact with people that wrong me even after I have forgiven them.
I remember an incident that occurred when in school where the person I was dating cheated on me with someone I considered one of my closest friends. When I found out, I was mad at my friend and even considered getting intimate with their partner at the time. However, I realized that would only lower my self-esteem and it went against all my principles. Although I did end up forgiving the two for their betrayal and stop with my plan for vengeance, I have realized that forgiving them didn’t mean that we could remain in speaking terms.
I have learnt that forgiveness is important especially because people tend to wrong each other from time to time. While it is important to forgive and forget, my weakness lies in the forgetting part and this makes it difficult for me to have a normal relationship with people that wrong me even after I have forgiven them. However, since forgiveness is the key to healthier relationships and a better state of mind, I am determined to be better at forgiveness so as to avoid the mistakes that people make from negatively affecting my life.
Form the book of Mathew 10: 1-15, Jesus gives his disciples the occurrence is essential to the disciples as the directives empowered disciples . also the disciples had the courage to face any rejection as expected in their mission and give the good news freely to show that salvation is priceless and once the disciples start putting a price on it, they would be diminishing it (Matt 10:8). Consequently, Jesus told the disciples not to go to Gentiles or Samaritans but go to the lost and the people who had not yet received making the mission and works of Jesus Christ reach many people and new regions (Matt 10:6).
The disciples were encouraged not to carry any bag for the journey made the evangelism easier since the disciples could walk to very long distances without any bag to slow them down(Matt 10:10). With the knowledge that there are some towns and homes that the disciples would face rejection, the disciples were able to prepare themselves psychologically be ready to counter the non-receptive areas and go to the houses where they are invited. Consequently, the disciples were prepared to leave a blessing to the families that welcome them with open arms (Matt 10: 14).
According to the book of Numbers 11:16-30, God empowers elders from different houses in Israel to help Moses in making the Israelites understand the will of God with them. Consequently, the elders had a better knowledge of the people around their community due to their continued interactions making it easier to pass God's message to reach the people. From the readings, the leaders needed public cognition for the people to know and have respect for the leaders making their work easier.
This passage is very relevant as it shows the importance of delegation of duties. For instance, an institution would be well performing if the manager knew how to give different people different management roles. Consequently, the delegation of responsibilities makes the rapport between the management and the subordinates are more comfortable and productive by saving the time to pass essential messages. Through delegation of roles, people felt respected and honored hence will work harder owning the company name and protecting its reputation.
Seven elements of religion, from the textbook Living Religions
Summary
Fisher asserts that the main role of the religions is to help people express the experienced reality of the material world. Philosophers such as Marx argue that religions have the absolute truth and people from social and political arena use this truth as a weapon. However, other philosophers reject religion claiming that it is unscientific (Fischer, 1997). From the 17th century, scientists argued that minds and spirits are not connected with physical realities. The spiritual beliefs of the material world were not honored since they were not scientifically verifiable and were irrational. Despite all these accusations, the opponents of religion have returned to religions. The majority are supporting religion by claiming that religion meets basic human needs such as happiness, understanding and personal growth (Fischer, 1997). The book has presented different religions and their historical background. An important point to note is that all these different religions have common characteristics or they are made up of similar elements.
Ultimate reality/ beliefs
All religions have an ultimate reality that they hold on, either a reality that comes from the present world or a reality that is outside the material world. The ultimate reality is unchanging since it comes from the conscious mind. Most religions believe that the ultimate reality is the God or Spirit and this common reality makes the religion to make common goals such as the goals of salvation, enlightenment and more (Fischer, 1997). When it comes to the ultimate reality, religions may define different things as sacred though some religions may refer to a similar thing as sacred. However, many religions hold different beliefs and the difference sometimes leads to violent conflicts. Other believe that religion is one but with many faces. Father Griffins supports this idea by trying to unite the Eastern and Western traditions. He argues that "In each tradition the one divine Reality, the one eternal Truth, is present, but it is hidden under symbols…"(Fischer, 1997). In general, whether religions have similar or different beliefs, the point is that there is a divine reality which a common element in all religions.
Worship and symbols
All religions have the ultimate reality that shows the reverence of the religion. Human beings express the ultimate reality in different ways including rituals, prayers, and spiritual practices (Fischer, 1997). In other words, religions hold religious ceremonies to reveal universal worship. Some religions have similar images such as the sun and the sky that are used to symbolize a sacred meaning. It is important to know that religions express their religious facts using symbols and these symbols are significant as they promote the relationship between the sacred realm and the believers (Fischer, 1997). Each religion has its unique religious symbols that serve many roles including strengthening the unity between the members and presenting the religious traditions
Traditions
In all religions, people interpret the traditions by using unique labels. People follow religious doctrines to stay stable and avoid relationships break up, poor behavioral codes and other life challenges. Religious leaders act as role models by encouraging people to read the scripture since it contains absolute truth. Similar to symbols, religious use traditions to unify people, to shape a society and to give directions. Each religion has its unique tradition that represents the culture (Fischer, 1997). They use tradition in doing things in order to gain a sense of comfort, gain freedom and faith and build lasting memories.
Supreme Being
All religions worship a supreme being which is known as the Great Spirit, All-powerful, among other names. Some religions refer to a Supreme Being as male whereas others believe that the Supreme Being is a female. Others do not make distinctions but they believe that a Supreme Being as a high God. Supreme Being is an element in all religions since each religion has a high God who has a greater power (Fischer, 1997). In addition, each religion has a supreme being whom they believe that he is the creator of the world and who need to be worshiped.
Relationships with power
All religions believe in the power of spirit that provides people with strength and vision. People also believe that in sacred sites, there is a power. Indigenous people used to build ritual sites and when they left their ancestral lands, they felt dejected by leaving the sacred power. There was always a conflict between the indigenous people and the outsider who bought the land since the former was interested in the spiritual values whereas the latter focused on money (Fischer, 1997). Indigenous people believe that their scared practices and objects carry power and spiritual energy. Many religions believe that for them to do the work of the supreme power, they must be filled with the Holy Spirit because this spirit will empower, strengthen and help them resist temptations.
Spiritual specialists
Spiritual specialist is an element of the religions and this means that there are specialists who interact with the unseen. The invisible spirit is the natural world and the specialists have the role and responsibility to use their secret knowledge and conduct ritual purification and other scared roles. Religions have sacred roles which that are carried out by the specialists (Fischer, 1997).The roles may be divided among the specialists or one person may play all roles. Example of sacred roles includes telling complex stories and songs. Example of religious specialists includes priests, diviners, healers, elders, and protest who have the authority to communicate with the spirits.
Relationship with all creation
This means that all religions form a spiritual interconnectedness with the tangible world. Believers respect the earth and everything in it. Indigenous loves knowledge and knowledge is gained by forming an intimate relationship with the natural things such as the sun, lands, seas and more (Fischer, 1997). Religions tend to value the creations of the Supreme Being such as the sky, the water, and oceans as well as the humanity.
Conclusion
Living Religions by Fisher is a great book that has presented a wonderful information regarding the modern religions in the world. The author has done a comprehensive research and confirmed that all the religions are made up by seven common elements. He talks of the supernatural power which each religion believes in and he also talks of the relationship with the powers or the spirit that is provided by the Supreme Being. Even though religions have their own unique ways of practicing things, they must have beliefs and practices. These beliefs and practices control the nature of human life and help the members create moral principles and adhere to them. The main point that is presented about the religions is that even though the religions have a complex belief system, these beliefs have common characterizes. In other words, the difference is only seen in the religious cultural forms but there is a similarity in the religious elements in terms of the supreme power, nature as well as the attributes.
Reference
Fischer, M. P. (1997). Living religions: An encyclopedia of the world’s faiths. London: I.B. Tauris.
The interpretation of Ezekiel 40 -48 prophecy should be in form of a literal event with an eschatological future fulfillment even though there as some “idealized elements “that seems to suggest the prophecy may be beyond the physical reconstruction of the Temple[1].
The many specific details relating to the temple’s parts, designs and what it would house shows the need for a literal interpretation. The audience of the prophets appears not to fully grasp the literal meaning of the various symbolic acts which is seen in Ezekiel’s frustration as he prays to the Lord. Ezekiel gives instructions for the construction of the Temple and this leafs to building of the Altar for the purpose of Burnt Offering. The restoration of the Temple is introduced in the previous chapters (37) and then it is detailed in chapters 40 and 48[2].
Moreover, a reading of the section leaves the reader with precise measurements that are precise and the instruction of priestly service indicates that a physical Temple is described. After the glory of God departed from the Temple, it returned in after the entry of Jesus into Jerusalem. The progression into the New Testament shows that there was a restoration of what had been lost[3].
The offering of sacrifices in future temple appears to indicate that animal sacrifices will be present but not as an atonement of sin but for removal of ceremonial uncleanliness and therefore, preventing further violation or defilement of the temple. The sacrifices may also acts as memorial to the final atoning work of Christ, an aspect that is seen the present Lord’s Supper observation[4]. The future sacrifices cannot diminish the work finished by Christ and does not make the literal interpretation of the passages to be flawed.
The problems arising from this interpretation relates to the Mosaic sacrificial system. The system was forward looking and in many cases, the sacrifices in the Temple were certainly “memorials”[5]. The issue with this sentiment is that it seems to support the view that future believers look back before the sacrificial provision of Jesus Christ.
As per the New Testament, the church is a spiritual temple of the Lord and it has been constructed through living stone. The future will return the past when Israel acts as mediatory people of the Lord but also a time when will be there on this earth. The Lord will still exist among His people and continue desiring for them to be Holy so as to approach Him. However, the physical temple will not be there in eternal life (Rev 21:22)[6].
The interpretation of prophecy comes with some dangers especially if an extreme perception is adopted. Such danger or risk also exists when some believes whatever other people tell or teach them. The interpretation of prophecy should not take focus away from Jesus who came to preach and testify the truth. The prophecies in the Old Testament are unfolded in the New Testament and its focus is on hat Jesus accomplished and what he is coming to finish. The prophecy by Ezekiel presents an idea of what happened in the past and what to expect in the future. In interpretation of prophecy, must take into account the literal and figurative meanings.
Bibliography
Price, Randall. Ezekiel’s Prophecy of the Temple
Chisholm, Robert B. Jr. Handbook on the Prophets. Ppbk Ed. Grand Rapids, MI: Baker Publishing, 2009.
Nelson, Thomas. Holy Bible. Thomas Nelson Publishers, 2016.
[1] Price, Randall. Ezekiel’s Prophecy of the Temple
[2] Nelson, Thomas. Holy Bible. Thomas Nelson Publishers, 2016.
[3] Price, Randall. Ezekiel’s Prophecy of the Temple
[4] Chisholm, Robert B. Jr. Handbook on the Prophets. Ppbk Ed. Grand Rapids, MI: Baker Publishing, 2009.
[5] Chisholm, Robert B. Jr. Handbook on the Prophets. Ppbk Ed. Grand Rapids, MI: Baker Publishing, 2009.
[6] Nelson, Thomas. Holy Bible. Thomas Nelson Publishers, 2016.
‘Everyman' is a morality play that teaches about salvation that was planned for the purpose of saving man from the sinful nature. However, man does not value salvation since he focuses on worldly riches and pleasure. The bitter truth is that God wrath is upon the human beings since they do not serve him and for this reason, he judges everyman's souls and actions to decide who will go to the hell and who will receive the eternal life. A man should understand that good deeds and morality are the key aspects in attaining the eternal life.
In the sinful world, it is clear that man knows very well that death will occur not only because of loving material things more than God but also because of failing to adhere to the law of God. In other words, those who live ungodly lives fear death as they know they will not attain the eternal life (Fonseka, 1). On the other hand, righteous do not fear death since they know there is life after death or in other words they will attain the eternal happiness in the heavenly kingdom. This morality play has a significant message which modern Christian churches should learn. First, Christians should learn that sin is sweet but at the end, it causes negative consequences as it leads to death and damnation that will occur during the day of resurrection (Scott, 1). Christians should also understand that all the worldly things including pleasure and beauty will come to an end and the world around us will collapse.
In literary analysis, the main objective of ‘Everyman' is to counsel the Christians to obey and follow God in order to be saved. The point is God showed his love to man by allowing his only son to die on the cross where he shed blood, suffered and finally died. However, human beings continue to forsake Christ and love the worldly pleasures and engage in the seven deadly sins (Cusick, 1). God says that "Every man liveth so after his own pleasure" (Moses, 1). In this statement, God outpours his wrath upon the humanity as he is disappointed by their sins. The worldly things have made them blind to an extent that they do not know God. For this reason, God calls death to come and destroy all those who love riches and all whose minds are on fleshly lusts. Everyman communicates a religious message to Christians regarding their life in this sinful world. Christians learn that despite the fact that the world is full of sins, they should uphold virtues and morals so that they may attain eternal life after death (Keyishian, 1).
The key message is that even though the original sin makes the man to carry the burden of sin, a man should struggle or make extra efforts to overcome the sinful nature in order to avoid damnation and receive salvation (Hadfield, 1). Since death is inevitable and no one prepares to meet death, a man should be devoted to morality, repent, confess and do good deeds. By so doing, man will receive a spiritual power that will guide him in the spiritual journey.
Conclusion
The play provides a valuable message and a religious meaning which helps the Christians put an extra effort to attain salvation. The purpose of the play is to save the human soul by giving human beings moral instructions based on the importance of doing good deeds and avoid the worldly pleasures. Good needs play role in helping one acknowledge and repent sins and to continue with the spiritual journey.
Fonseka, Gamini., EA. A Critical Analysis of the English Morality Play, The Summoning of Everyman. http://www.academia.edu/7335610/A_Crtical_Analysis_of_the_English_Morality_Play_EVERYMAN
Hadfield, Andrew. The Summoning of Everyman. Online Publication Date: Nov 2012
DOI:10.1093/oxfordhb/9780199566471.013.0006
Keyishian, Harry. "The Summoning of Everyman (review)." Shakespeare Bulletin, vol. 26 no. 3, 2008, pp. 45-48. Project MUSE, doi:10.1353/shb.0.0022
Scott, Daniel. What A 15th-Century Morality Play Can Teach You About Legacy Planning. Forbes. 2017
Chapter 1 and 2 of the Book of Jonah is an account of how Jonah disobeyed God’s mission to warn Nineveh of the impending destruction. The encounter with God’s power at sea was enough to bring him back to his errors and thus repentance and the subsequent Lord’s mercy. The prayer in chapter two shows a repentant and forgiven Jonah.
Commentary
The first two chapters of the book of Jonah focus on the God calling of Jonah, his disobedience to God, the turn around and forgiveness. Chapter highlights a captivating narration of Jonah’s encounter with sailors, God’s hurled storm, a huge fish and the Lord. The prophet‘s will seemed to have been locked in a fight with God’s will , whereby God’s will had to emerge victorious since Jonah could not escape the calling [1]. The encounter with a fish illustrates that God can use any of His creatures to accomplish his will. The attitude of YHWH to all of his creatures in the chapter is exemplary, in that all creatures are valuable and can fulfill the intended role in human existence[2]. The view among some scholars that the Book of Jonah was fictional and thus dismissing its historicity seems to be misguided because the story itself, including Jonah and the fish , was believed and highlighted by Christ especially the three days and three nights. Moreover, the three days and nights in the belly of the fish could be a symbolic representation of Jonah’s journey to the Nineveh. The motive of the prophet to flee would have been the fear that venturing on to such a dangerous commission to a heathen city would be risky to him[3]. The prophet was required to present the message to a foreign and idolatrous city but was reluctant, which is the case of a prophet who has been charged with a message but hides it. The failure of the believers to present the message to perishing people does not negate its importance and the Lord use the means He sees necessary to accomplish the mission.
The story of Jonah in chapter 1 resonates through time with believers who fears what seems to them as a burden so heavy to bear. He feared that he could not accomplish the onerous job given to them and thus his follies are believers’ follies too. The prophet’s enemy is himself since he is aware of what the Lord want him to do but he refuses to do it. Believers can identify with the prophet’s leaving the work undone. Jonah’s feeling of unfitness in his life is a painful reminder of believers’ daily tussle with meaning. The story therefore shifts from the message that was given to Jonah to his attitude and behavior, as he seems not to understand the urgency and concern of the message as shown by God[4]. Only after God’s disruption of the Jonah’s escape does the prophet realizes the need for the message especially now that he has been forgiven of his rebellion.
Chapter two involves the prayer as a narrative within the story and the prayer takes an integral part of the general plot of the book. It is a description of true repentance on the prophet’s part and grace on part of the Lord which was extended to him[5]. However, it is not an implication that the prophet became perfect or his character no longer had contradictions or inconsistences as indicated later in the book about his attitude towards God’s forgiveness to the great city. God subjected Jonah to the hardship in the oceans so that to provide him with an opportunity to realize his error. The sailors in the ship with Jonah seemed afraid even though it can be assumed that they were used to the storm and hence, the threat in this case must have been quite extreme. Every person cried unto their gods but those idols could not save them from destruction. That the prophet was asleep did not necessarily prove that he was innocent and his guilty conscious mad him to shrink from fellow sailors[6]. However, the sleep could also be as a result of carnal and false security.
In Jonah 4:2 God is seen as the subject of casing act. The prophet, after he is thrown overboard by other sailors, is carried deeper by the currents so that he is taken into the furthest reaches of the ocean[7]. It is in the furthest reaches of waters (oceans) that the prophet repents and then recites the prayer[8]. Therefore, it seems that the prophet would only realize his error when in the harshest of conditions so that he could not save himself. Thus, this explains the exclamation by the prophet in the prayer that “Salvation is of the Lord”[9]. Only the Lord would save him first from his follow and then from the stormy sea.
Conclusion
Jonah had to undergo the hardship at the sea in order to realize his mistake and turn back to the Lord. The prophet’s fear of the mission leads to a conflict with God’s will and this resonates with believers who place personal preferences before the Lord’s mission.
Bibliography
Abasili, Alexander Izuchukwu. "The Role of Non-Human Creatures in the Book of Jonah: The Implications for Eco-Justice." Scandinavian Journal of the Old Testament 31, no. 2 (2017): 236-253.
Ferreira, Johan. "A Note on Jonah 2.8: Idolatry and Inhumanity in Israel." The Bible Translator 63, no. 1 (2012): 28-38.
Gaines, Janet Howe. Forgiveness in a Wounded World: Jonah's Dilemma. Atlanta: Society of Biblical Literature, 2003.
Dascalu, Raphael. "Between Intellect and Intoxication: An Exploration of Tanḥum ha-Yerushalmi's Commentary to the Book of Jonah." Jewish Quarterly Review 105, no. 1 (2015): 42-71.
Nelson, Thomas. Holy Bible. Thomas Nelson Publishers, 2016.
[1] Gaines, Janet Howe. Forgiveness in a Wounded World: Jonah's Dilemma. Atlanta: Society of Biblical Literature, 2003.
[2] Abasili, Alexander Izuchukwu. "The Role of Non-Human Creatures in the Book of Jonah: The Implications for Eco-Justice." Scandinavian Journal of the Old Testament 31, no. 2 (2017): 236-253.
[3] Gaines, Janet Howe. Forgiveness in a Wounded World: Jonah's Dilemma. Atlanta: Society of Biblical Literature, 2003.
[4] Ferreira, Johan. "A Note on Jonah 2.8: Idolatry and Inhumanity in Israel." The Bible Translator 63, no. 1 (2012): 28-38.
[6] Gaines, Janet Howe. Forgiveness in a Wounded World: Jonah's Dilemma. Atlanta: Society of Biblical Literature, 2003.
[7] Dascalu, Raphael. "Between Intellect and Intoxication: An Exploration of Tanḥum ha-Yerushalmi's Commentary to the Book of Jonah." Jewish Quarterly Review 105, no. 1 (2015): 42-71.
Michael Brown’s response to the commonly held objections to conservative application of Romans 1 and 1 Corinthians 6 by those who support homosexual relations including some Christian clergies. His primary focus is particularly and continuously the “gay theologians”. The view of Apostle Paul on the issue involves the relationship between God’s will for the human race. He views the practice of homosexuality as directly resulting from mankind’s rejection of God, a thing that is contrary to God’s creation order[1]. Paul lists the practice alongside other sinful practices. Therefore , those objecting the traditional interpretation and understanding of the two texts , Romans 1 and 1 Corinthians 6, are trying to limit Paul context in condemning the homosexual behavior specifically to that of objectifying or abusive ritualistic context of the pagans[2].
Chapter 8
Chapter 8 of the text involves the response by Brown to the issue of homosexuality, and he basically point out the lack of any evidence in these texts to suggest that the apostle is confining his teaching in such a way. Moreover, the other sins mentioned in the texts are sins regardless of the place they are committed. “…Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality...” 1 Corinthians 6:9. Just like adulterers and idolaters, there cannot be found any reason to think that homosexuality can be excused. The response is also directed towards the arguments by pro-gay theologians which attempts to indicate that a person cannot really know the meaning of Paul’s assertion on the above verse. He tries to dissect and explore the meaning of Greek words employed by Paul and which the apostle seems to have invented at the time. Invention in this case is in reference to the fact that Jesus did not speak them. For the term “malakoi’ he defines it as “receptive partner in a sexual intercourse involving male and male. “Arsenokoites” is defined as “men who have sex with men”[3]. Through the meaning of the words, Brown shows that the arguments by pro-gay advocates as having no foundation especially from etymological research that have been done professionally.
He further refers to the teaching of the apostle in 1 Corinthians 6 , where those who are struggling with homosexual desires are called to justification, sanctification , so that through the power of God they can be washed and changed , and thus , they can hope in the Jesus. In Romans 1, Paul implies that every human is subject to the consequences of Adam and Eve’s Fall at the beginning. It serves to show that those who have practice homosexual acts represent the humanity that is not aligned to God. Thus, humans are born into an environment where some will encounter homosexuality struggle and others will fight different sins and even temptations[4]. The design put in place by God for human sexuality is clear and thus, the revisionist theologians’ arguments are not supported scripturally[5]. The argument is just attempts to have various responses that are fundamentalist and conservative to any fundamentalist and conservative objections. The homosexuality practice is, thus, unnatural according to the teaching of Paul and does not have scriptural backing.
Bibliography
Brown, Michael L. Can You Be Gay and Christian? 2014.158-186
Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013. 1173
[1] Brown, Michael L. Can You Be Gay and Christian? 2014.158
[2] Brown, Michael L. Can You Be Gay and Christian? 2014.159
[3] Brown, Michael L. Can You Be Gay and Christian? 2014.158-186
[4] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013. 1173
[5] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013. 1173
Benefits of the seminar & how it benefits to being a master guide
Seminar 1
Understanding Multiple Intelligences
The seminar is essential as it introduces the concepts of multiple intelligences to the youth ministry leaders. The primary benefit is understanding that children have different intellectual abilities since some are smart in performances while others in ideas (JonLog, 2015). On the same note, one student may have the ability to write while others may be perfect in the artistic work. The instructor teaches that children may have different intelligence such as naturalist intelligence- the ability identify the natural things, visual- intelligence-the ability to understand graphical information, interpersonal intelligence-the ability to understand other's desires and moods. These and another type of intelligence help the ministry leaders to assess and support them while leading the youth ministry (JonLog, 2015). Leaders have learned that multiple intelligence can be used as an approach to learning and to meet the needs of every child.
As a master guide, the seminar has provided remarkable benefits in that while training the club leaders; I have the freedom to introduce the dominant learning intelligence which teachers can use to help young people become more productive and willing to learn. Rather than relying on the visually-based methods, I can now use these new techniques that leaders can use to help young people successes in their life (JonLog, 2015). The seminar is designed for training the trainers and having gained the Pathfinder-related skills; I will present the skills and knowledge to the club leadership to ensure that children get the needed actual development. In this case, I will teach what I have learned and encourage the club leaders to focus on diverse learning to support each child's strength.
Seminar 2
Discipling & Discipline: An act of discipling
This seminar focuses on pathfinder discipline, and it benefits the youth ministry leaders since they understand the way of administering and the importance of discipline. To help the young children know God and live a productive life, leaders should provide them with wisdom and discipline (Linkedln Corporation, 2018). Thus, leaders must nurture the children by giving them instructions the same way Jesus instructed his disciples. The not use theory to explain the importance of discipline but it uses the bible verses to show that disciple is mandated by God and it is the responsibility of the leaders to discipline the children and teach them the law of God for them to live healthy lives (Linkedln Corporation, 2018). Youth ministry leaders have also learned that the goal of disciplining should be helping the children become sons and daughters of God, become useful members and respect their parents.
The seminar has also benefited me as a master guide since while training the club leaders, I will encourage them to discipline the young people since it is an expression of love according to Proverb 13: 24. I will also demonstrate the skills and knowledge in the pathfinder club such as developing rules and regulations and ensuring that the young people conforms to the values and conduct (Linkedln Corporation, 2018). To foster discipline, as a master guide I will work together with the leaders and children to develop a sense of unity and achieve the success of the Pathfinder club. Having gained the skills in Discipline and Discipline, I will act as a role model and inspire others leaders.
Seminar 3
Survey of disciplinary theory and technique
Leaders are introduced into disciplinary theory and technique of the crime and criminal justice. The leaders receive a wealth of knowledge where they learn that research provides a credible knowledge of crime and justice (Kraska & Neuman, 2012). Research not only generates expertise but it also improves the critical thinking. The seminar teaches that in conducting research, researchers should not be driven by the intellectual curiosity but they should focus on pragmatic research projects which have to do with making rational decisions and solving problems. In other words, researchers should focus on basic research-conducting research to become knowledgeable and to understand the natural environment. The basic knowledge also referred to as ‘pure knowledge' can help researchers understand crime and the social structure and generate new ideas for solving real-world problems (Kraska & Neuman, 2012). In conducting research, researchers should also focus on applied research- conducting evidence-based practice and making real-world decisions such as developing new programs or adopting a new policy. This seminar has benefited leaders since they will make a difference in the real world to help the communities.
As a master guide, I have benefited from this study in that I have learned the nature of research and the purpose of research such as exploring the issue and evaluating the best the policy. In the real world, it is important for leaders to research to make a difference (Kraska & Neuman, 2012). Also, it is essential to address problems that we encounter as leaders by applying research-based knowledge.
Seminar 4
Principles of Youth and Children's Evangelism
This seminar is associated with benefits since leaders have learned that youth and children should be engaged in the evangelism or in other words they should they participate in spreading the gospel to the world (Linkedln Corporation, 2018). Leaders may think that children are incapable of spreading the gospel, but the truth is that children are dedicated followers of Jesus, and they should make Jesus known everywhere. thus, youth ministry leaders have learned that the AY clubs are not only training centers but leaders should focus on creating evangelistic programs and guide and influence the young people in preaching Christ
Being a master guide, I have learned that I should ensure that children have a healthy relationship with Christ by knowing the bible for them to go out and preach Christ. I have also learned that discipleship will help young people live a healthy life and have a personal commitment to the lord (Linkedln Corporation, 2018). To support them in knowing God and foster a spiritual experience, I will create programs that will assist them economically and materially and work together with parents to nurture children and help them make personal choices.
References
Linkedln Corporation. (2018). Child and Youth Evangelism. Retrieved from: https://www.slideshare.net/adventhopesda/child-and-youth-evangelism
Kraska, P. B., & Neuman, W. L. (2012). Criminal Justice and Criminology Research: Mapping the Terrain. Criminal justice and criminology research methods. Upper Saddle River, N.J: Pearson. Retrieved from: https://justicestudies.eku.edu/sites/justicestudies.eku.edu/files/files/M01_KRAS5707_01_SE_C01.pdf
JonLog. (2015). EDU 004: Understudying Multiple Intelligences.
Proverbs 2:2 exhorts the son to listen keenly to words. The phrase “making your ear attentive” is emphasized by the phrase “incline your heart”[1].
Proverbs 2:3 urges the son to seek understanding and the term “call out” is elevated by the phrase “raise your voice”[2].
Proverbs 2:4 emphasis the value of wisdom and urges the son to look for it. Wisdom is likened to “silver” which is the elevated to “hidden” treasures[3].
Proverbs 2:5 shows the results of embracing wisdom in terms of gaining more knowledge about the lord. In this case, the word “understand” is emphasized by the term “find”[4].
Proverbs 2:6 serves to present the Lord as the source of wisdom, knowledge and understanding. The term “gives “is elevated by the phrase” from his mouth”[5].
Proverbs 2:7, 8 indicates that the Lord use His wisdom for the benefit of the upright persons. The phrase ‘stores up” is elevated by the words ‘shield” “guarding” and “watching”[6].
Proverbs 2:11, 12 highlights how wisdom will be essential in the life of the son. The phrase “watch over you” is emphasized by the words “guard you” and “the way of evil” by “perverted”[7].
Proverbs 2:13, 14 serves to shows the son the kinds of person that having wisdom will shield him from. To describe the evil persons, the word “forsake” is emphasized by the words “rejoice”, “delight” in evil[8].
Proverbs 15 describes the evil men who are devoid of wisdom. The term “crooked” is elevated to “devious”[9].
Proverbs 2: 16, 17 further explore how wisdom will protect a person from the wicked persons, in this case a woman. The term “forbidden” is emphasized by “adulteress”, and “forsakes” by “forgets”[10].
Proverbs 2: 18, 19 show the consequences of following the wicked person. The words “ death “ is emphasized by the term “ departed” while “ come back “ by “regain”[11].
Proverbs 2: 20, 21 show the transformation of a person who seeks wisdom and what he will reap. The word “walk” in the verse is elevated to “keep”, while “inhabit” to “remain”, words that shows the benefits to the wise.
Proverbs 2:22 is giving the final destiny of the person who is wicked. The phrase “cut off” is emphasized by “ rooted out” , to show the punishment to the people who are wicked and do not embrace wisdom[12].
Contrasts
Proverbs 10:1 the wise son is seen to make the father proud but the foolish son brings sorrow to his mother. The contrast is between the outcomes of wisdom and foolishness.
Proverbs 10:3 indicates the righteous are fed by God but the wicked cravings are not satisfied. The contrast is two desires and two outcomes.
Proverbs 10:4 highlights the slack hand is facing poverty while the diligent becomes rich. The contrast is between two attitudes and two outcomes.
Proverbs 10:6 shows the righteous person being blessed while the wicked is embroiled in violence. The proverb contrasts the two consequences from two choices.
In Proverbs 10:7, the memory of a righteous person is shown as being sustained while the fool becomes forgotten. The contrast is between two different personality and two final outcomes.
Proverbs 10:9 shows a person who has integrity as safe while the crooked cannot work securely. The verse contrast two traits and two possible outcomes.
Proverbs 10:12 indicates that hatred results in conflict while love prevents trouble arising from offenses. The contrast is between attitudes and their related consequences.
Proverbs 15 shows the protection of a rich man as his wealth while poverty destroys the poor. The contrast is two situations and two possible outcomes.
Proverbs 10:11 shows that a person who adheres to instruction follow the right path in life, but one who abhors reproof gets lost. The contrast is between two behaviors and the expected results.
Proverbs 10:20 presents the righteous person as desired silver but the wicked as being less desirable. The contrast is between two values and two related perceptions.
Descriptive and Prescriptive Proverbs
Proverbs 23:4 is prescriptive as it urges the son not be absorbed in wealth seeking in first two lines. Verse 5 is descriptive as it describes how such wealth disappears and thus becomes to nothing[13].
Proverbs 23:15, 16 describes the joy and the inner glory of the farther when the son is wise, thus they are descriptive. Verses 17 and 18 are prescriptive as they admonish the son to not envy sinners so that his future is not cut off[14].
Proverbs 23:24 describes the joy and gladness of a farther whose son is righteous. Verse 25 is prescriptive as it urges the son to make his father and mother happy[15].
The lines of Proverbs 23:29; 30 describes a person whose life is filled with sorrow, strife and complaining whose body is wounded, and attributes these to the one desire and wait to take wine. Thus, these lines are descriptive. The next five lines are prescriptive as they advise against taking wine and highlight the reasons.
References
Nelson, Thomas. Holy Bible. Thomas Nelson Publishers, 2016.
Ibid
[1] Nelson, Thomas. Holy Bible. Thomas Nelson Publishers, 2016
Dascalu, Raphael. "Between Intellect and Intoxication: An Exploration of Tanḥum ha-Yerushalmi's Commentary to the Book of Jonah." Jewish Quarterly Review 105, no. 1 (2015): 42-71.
The article analyses commentary to Jonah by Tanhum, a scholar, in terms of allegorical interpretations and the unusual discussion of the text in literal sense.
Pardes, Ilana. "Remapping Jonah's Voyage: Melville's" Moby-Dick" and Kitto's" Cyclopedia of Biblical Literature"." Comparative Literature 57, no. 2 (2005): 135-157.
The article explores the grand interpretation of the Book of Jonah by Melville and Kitto in Moby-Dick and Cyclopedia of Biblical Literature respectively. This involves view of the Bible as cultural text that is interpreted in greatly diverse realms.
McLaughlin, Ryan. "JONAHANDTHE RELIGIOUS OTHER: AN EXPLORATION OF BIBLICAL INCLUSIVISM." Journal of Ecumenical Studies 48, no. 1 (2013).
The article explores Interprets the Book of Jonah in relation to the current debates regarding exclusivism, inclusivism and plurality in Christian faith. The exploration the scripture from a hermeneutical view on issues relating to the religious others’ state is seen as important in understanding human tradition. It focuses on Jonah’s encounter with pagan sailors shows that the “others” have some relationship with God.
Abasili, Alexander Izuchukwu. "The Role of Non-Human Creatures in the Book of Jonah: The Implications for Eco-Justice." Scandinavian Journal of the Old Testament 31, no. 2 (2017): 236-253.
This article explores the role played by non-human creatures including the great fish, Nineveh animals, great storm, worm, kikayon plant and the land. The study highlights how the working together of the element with humans serves a common good. This clearly indicates the ecological vision indirectly covered by the Book of Jonah
Anderson, Joel Edmund. "Yhwh's Surprising Covenant Hesed in Jonah." Biblical Theology Bulletin 42, no. 1 (2012): 3-11.
The article explores the partial or full citations in Book of Jonah of Exodus 32:14, 34:6 , Jeremiah 8:7-8 and how it alludes to Jeremiah 36, and 1 Kings 19:4-6. The article argues that there is a rec-creation theme in Jonah and also a covenant theme.
Gaines, Janet Howe. Forgiveness in a wounded world: Jonah's dilemma. No. 5. Society of Biblical Lit, 2003.
The book argues that the world can be healed through forgiveness, both at the national and international level conflicts and specifically the psychic wounds that Christian inflicts others. In the various chapters, the author focuses on how forgiveness is a central theme in the Book of Jonah and mixes biblical exegesis with self-help advice.
Rudman, Dominic. "The Sign of Jonah." The Expository Times 115, no. 10 (2004): 325-328.
The author links the Sign of Jonah and Jesus response to Pharisees’ challenge to prove himself through a miraculous sign that no other sign would be given other that Jonah’s sign. The writer explores the Jonah’s and Jesus’ experience especially in relation to the “three days and three nights” context. The aim is to clearly show the specific nature of similarity between Jonah and Jesus.
Bachmann, Mercedes García. "Conflicting Visions of Jonah–or Rather Diversity?." Mission Studies 23, no. 1 (2006): 45-59.
In relation to Proverbs 13:21 and Psalms 25:8, wisdom sayings, the paper provides a contextual interpretation of Jonah’s passive character and an enraged character ready to die instead of witnessing God’s mercy. It links the Christian continent of Latin America’s anger against the mercy of God to outsiders, including relation between the self-righteousness of the continent and enraged character of Jonah.
Anderson, J.E., 2012. Jonah in Mark and Matthew: Creation, Covenant, Christ, and the Kingdom of God. Biblical Theology Bulletin, 42(4), pp.172-186.
The article explores how Synoptic Gospels especially Mathew and Mark incorporates Jonah.
Ferreira, Johan. "A Note on Jonah 2.8: Idolatry and Inhumanity in Israel." The Bible Translator 63, no. 1 (2012): 28-38.
The author provides a critique of self-understanding by Israel in relation to Jonah as a typical Israelite. The text explores Jonah’s failure to understand God’s need to show mercy to everyone but is more focused on personal ideological and nationalistic agendas.
Understanding of the distinctive work of Son of God and God’s Spirit in attainment of salvation start with looking into the unity that is established between a new believer and Christ. Everything that the new believer gains spiritually depends on the being of Christ within. The hope of the believer is Christ within him and his spiritual strength is derived from the Lord’s indwelling presence (Erickson 878)[1]. Christ took up the human nature when he ascended into the world and through His death; he paid the ultimate sacrificial price the human race through the atoning death at the cross. His sinless life, suffering and even death met the full requirement of divine justice (1 Peter 3:18) and the broken relationship between God and human beings was restored Romans 5:10. Sin had alienated humans from God so that he rejected them and did not listen to their prayers Isaiah 59:2. God showed His love for the fallen humans in that while they were still sinners, Christ came and died for them Romans 5:8. Christ provided the appropriate example of the kind of dedication God desires from Christians, the extent of His love and highlighted the nature of sin and extent of His righteousness. Christ also triumphed over the power of sin and death and liberated believers from it, thereby rendering satisfaction to God for their sins (Erickson 729)[2]. The theory of atonement as compensation to God best demonstrates Christ’s role in procuring salvation for the entire humanity. The union established between the believer and Christ after salvation appears to have the greatest effect in relation to justification or God’s view of sinners as righteous before Him.
The role of God’s Spirit involves convicting sinners of their sinners and leads them to repentance John 16:8. The divine prompting leading up to Salvation is God’s own act and is referred to as efficacious grace. It involves inward revelation and effects that are imparted on one’s mind heart and soul and he becomes an immediate agent of God, the omnipotent (Hodge 683)[3]. The role of the Spirit involves a driving force towards regeneration. It is the process through which God transforms believers, gives them new spiritual power and direction after accepting Christ (Erickson 872)[4]. The Spirit then continuously sanctifies the believer by applying to his life the work done by Christ (Erickson 897)[5].
Assurance of Salvation involves believers knowing that he is saved from his sin and stems from God’s ability to see His Children’s hearts. In this case, a middle ground is non-existent since God is either the Lord of a person’s life or not. The question of whether a person accepts the testimony of God or not is beyond academic; the believer is assured of eternal life but only in Christ (Marshall 241)[6]. This means that assurance is a reflection of a person’s behavior. The major difference between assurance and Evidence of Salvation is seen once a person is saved. The salvation must be accompanied by proper action as fruit of his faith (James 2:17). One should be careful, however, not to only base their assurance on their actions but what has been done by Christ in their lives. Security involves a person surety for their salvation. Since a believer has been justified by faith, they can have piece with God through Jesus Christ (Romans 5). After believing in Christ, believers are declared innocent of any charge brought against those who are sinners. According to Paul, the justification declaration is a past act in which the believer attains a new or permanent status in which he has been acquitted (Moo 298)[7].
Bibliography
Marshall, I. Howard. The New International Commentary on the New Testament – The Epistles of John. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1978.241
Moo, Douglas J. The epistle to the Romans. Wm. B. Eerdmans Publishing, 1996.298
Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids, MI: Baker Academic Publishing Group, 2013.
[4] Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids, MI: Baker Academic Publishing Group, 2013.
[5] Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids, MI: Baker Academic Publishing Group, 2013.
[6] Marshall, I. Howard. The New International Commentary on the New Testament – The Epistles of John. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1978.241
[7] Moo, Douglas J. The epistle to the Romans. Wm. B. Eerdmans Publishing, 1996.298
African religion does not involve one body of religious practices that can be identified as African, but involve various ceremonies with similarities possibly resulting from interactions and communications between communities. The religious ceremonies involve different sacrifices and rituals whose main aim is to purify a person or community. The ceremonies are intertwined with African ways of life so that regular so that regular sacrifices comprise of rites of passage, including birth, initiation, marriage and death (Cox, 2016). They may also be carried out when a person is occupying the position of a priest or king. The period for the right of passage may be long or short and the person being initiated has to be symbolically and physically be secluded from the community. Other ceremonies include sacrifices for special purification for example to heal a person. They were also carried out to appease the gods in case of calamities such as drought, feminine or disease outbreaks (Australia, Lie, & Furze, 2014). The priest or elders communicate with ancestors through divination practice and such diviners are believed to do so for spiritual powers, explain disasters or foretell possible future occurrences.
Hinduism ceremonies involve behaviors, which are the most important aspect before beliefs and after the community. While African religious ceremonies are focused on rites of passage and significant events, Hinduisms ceremonies involves more of doing than belief in right thing. These practices consists of “Marks on the forehead” which indicates a person’s type of Hindu, and others shows devotion; “puja” involves worship even and performed by women unlike in her house. There are various seasonal Hindu festivals with each having unique story and manner of celebration. Another ceremony involve visitation to the religious holy sites and temples either on daily basis, weekly or even sporadically (Cox, 2016).
Buddhism ceremonies involve a combination of various popular practices and some are deeply founded on earliest Buddhist community experience and have been part of the religion’s traditions. The ceremonies are carried out in four holy days each month. Uposatha service basically consists of repeating the precepts where flowers are offered to Buddha image and it is accompanied by meditation practices. Other ceremonies involve the celebration of life of Buddha and include birth, enlightment and entering the Funal Nirvana. These are observed the Buddhist nations. Other festivals relates to rainy seasons, the All Souls Festivals, the Harvest and New Year’s festivals (Cox, 2016). Buddhist also undertakes various pilgrimages which are meant to instill discipline and enhance spiritual development. The Oceanic religious ceremonies and rituals are likely to have certain effect in nature, meaning they are mostly similar to African religions (Cox, 2016).
These regions appear to have similarities in that they all have certain holy sites where ceremonies would be conducted especially in reference to their deities. The ceremonies seem to have been closely intertwined with the people’s way of life. There are also objectives or elements that are associated with all the regions such as oil, burning of incense and offerings either daily or some specific days.
Clothing in African cultures served the role of expressing personal and group behavior, and provides a sense of similar coexistence of their traditional dressing styles for many occasions. By putting on the traditional dress the individuals would be expressing religious identity or tribal affiliations McCracken, (Grant, 1988). Most of the western clothing was not meant for covering since the environment was mostly hot and the only cloths needed were few (Diop, F., & Merunka, 2013). Some clothing would be worn by people who performing certain religious rituals or ceremonies.
References
Cox, J. L. (2016). From primitive to indigenous: The academic study of indigenous religions. Routledge.
Australia, C. L., Lie, J., & Furze, B. (2014). Sociology in Today's World - with Student Resource Access 12 Months. Melbourne: Cengage Learning Australia.
Diop, F., & Merunka, D. (2013). African tradition and global consumer culture: Understanding attachment to traditional dress style in West Africa. International Business Research, 6(11), 1.
McCracken, Grant David. 1988. Culture and consumption: new approaches to the symbolic character of consumer goods and activities. Bloomington: Indiana University Press.
How does ABST (Adventurer basic staff training) help in my ministry as Master guide?
First, it is important to understand that the adventurer club was created to strengthen the child's spiritual, physical and social development and to build up the relationship between parents and children. For that reason, leadership is an important element that is needed to maintain and strengthen the adventurer club. Master Guides have the responsibility to train and develop leaders who will lead the adventurers' classes such as the Busy Bee, Helping Hand and others. Thus, Master guides are required to have general leadership skills such as having a comprehensive understanding of the outreach ministry and healthy living for them to help the leaders develop an awareness, spiritual development, skills and leadership development and lifestyle development (SDA General Conference Youth Ministries Department, 2004). In other words, leadership in the adventurer club is important, and it is the role of the Master Guides to develop Adventurer leaders who will nourish the children.
The Adventure basic staff training will help the Master Guides learn the basic fundamentals and assist the leaders of the adventurers club in understanding the club's policies and procedures. Note that Master Guides are not engaged in the adventurer staff training to learn what the pathfinders do but the staff training aims to help the adventurer leaders understand the concepts and fulfill their duties as required. As a Master Guide, it is important to engage in the staff training to learn more about the goals, objectives, class curriculum, Awards, club leadership, club organization, and Family Network Program (SDA General Conference Youth Ministries Department, 2004). By gaining skills and knowledge concerning the fundamentals of the club, Master guide will be in a position of helping teachers understand the policies and necessary resources needed in developing and maintaining the club. In other words, Master Guides will act as accredited instructors who will train the adventurers' leaders and help them become accountable and responsible.
How does PBST (Pathfinder basic staff Training) help in my ministry as a master guide?
The purpose of the Pathfinder club is to assist young people aged 10-15 engage in group activities and develop new attitudes and skills for personal growth and create a sense of loyalty for God. The Pathfinder club also builds a meaningful relationship among parents, children and church members where they build confidence and work together. The purpose of involving parents and church members in the club is to help the children learn by example and develop moral principles and caring attitudes (North American Division Adventurer Ministries, 1999). Since young people like positive and secure atmosphere, the role of the club leaders is to ensure the effectiveness of the ministry by meeting the needs of pathfinders.
The pathfinder basic staff training helps the master guides gain the basic fundamentals of the club such as the policies and procedures to develop and maintain the club. The training is not intended to help the master guides understand what the pathfinders learn, but it is designed in a way that through understanding the basic concepts, they will be a position of informing the Pathfinder staff members about the policies and procedures needed to fulfill their duties. PBST will help the master guide understand the purpose of pathfinder ministry, history of pathfinding, the developmental needs of young people and the particular attention that should be offered to Pathfinders in different stages such as the pre-adolescence, early adolescence, and middle adolescence (North American Division Adventurer Ministries, 1999). More importantly, the PBST will allow the master guides to understanding the concepts and strategies needed in promoting pathfinder leadership and developing leadership skills especially the Christian leadership. Apart from understanding the importance of leadership, the master guide will also learn more on the different style of leadership appropriate for Pathfinder ministry such as the participative, laissez-faire, and authoritative and more (North American Division Adventurer Ministries, 1999). Further, it is important to engage in PBST to learn more about club organization, club programming and planning, and the Pathfinder curriculum and club leadership.
References
SDA General Conference Youth Ministries Department. (2004). The Pathfinder Basic Staff Training
Course.
North American Division Adventurer Ministries. (1999). Adventurer Basic Staff Training.
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