Discussion Board Forum 4

Chapter 8 of the text involves the 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]. The response by Brown to the argument is basically to 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

 Child Guidance by Ellen G White

 Child guidance by Ellen G White is a book that contains helpful information regarding parenting. White provides sound advice and principles of Christ-centered parenting which parents should use to help their children reach the kingdom of God. It is important to understand that home is the first school and the parents are the instructors. Parents must teach their children lessons related to self-control and obedience (White, 2004). Children should distinguish between the right and evil and stick to the truth and righteousness through the influence of their parents. It is  important to read this book as parents are  not only introduced on ‘how to parent'  but they also understands that parenting is a  God-given role and rather than controlling the behaviors of children, parents should help the children build a relationship with  God.

 The book also helps parents understand that they should build the child’s character by using the word of God. The word of God contains pleasant themes such as love, kindness, and patience. The bible also contains the God's commandment and wise instructions, and parents should allow the children feel the presence of God by reading the word and should have a strict adherence to the law of God (White, 2004).  By reading the book, one will understand that God has given guidance's for parenting and parents should strictly obey the rules and do things decently. The author states that the God's guiding rule is doing what the bible says (White, 2004). Parents should adhere to the biblical truth to experience the peace and joy of Jesus.  Another benefit is to understand that parents fail to instruct their children since they are too busy. The author makes a call for self-improvement and urges parents to change their intellects and their unworthy characters to receive the Holy Spirit's guidance and raise their children in a spiritual way.  

Reference

White E.G.H., (2004). Child Guidance. Review and Herald Pub Assoc

DISCUSSION BOARD FORUM 2

The studying and understanding of the person and work of Christ should be central to the very character of a Christian faith so that all other ideas are secondary in terms of how one thinks of Christ. The first step in understanding Christ Deity should focus on the “witness of the scripture”. The scripture provides a broad selection of emphasis and material with no diverging opinion, and it includes sampling some of the data that refers to Christ’s person and work[1]. This will expose the self-consciousness of Jesus, where he did not claim to be God but his message emphasized on God and Christians are called to believe with Him and not in Him.  Understanding the term “Lord” and how it is translated in the Bible can also explain Christ’s deity. The next step involves studying the “Evidence of the Resurrection” which can be understood in terms of revelation and the history. Revelation can be considered to have occurred only when history is seen to have run its course (693)[2].

 None of these aspects of Christ’s deity supersedes the other give that the work done by Christ could only be done by a person in the capacity of God.  Christ work was indication of the kind of relationship he had with his Father and given that even after being question he did not refute to be God, His work was as much of importance as is His person. The harmony between person of Christ and his work is well depicted in His authority in various situations, such as defining the Sabbath to those who accused his disciples of picking wheat on the holy day (693)[3]. His authority enabled him to do only God would do, which shows the harmony between His person as equal to God and His godly works. Many any of the recent Christology fails to group Jesus work in terms of a prophet, kind and a prophet. These functions can be understood from the notion that Christ was commissioned to carry out some specific task. The dimension of this tasks are biblical and do not indicate an imposition on materials from the Bible of a certain grouping. The person of Christ and his work have a union which means that their functions are not independent (670)[4].

While his work involved exercising humanity in some situations, his commissioned task was mostly divine. This means that his actions were those of a person whose nature is based on divinity-humanity union, 670[5].  His humanity nature is seen when underwent circumcision, but his divine nature is seen in the institution of the Baptism practice in the church. The replacement of circumcision by Baptism signifies the spiritual realities that were won by Christ.  While the two practices may have the same meaning in the salvation work, they are not identical at all (121)[6]. One shows the divinity realities of Christ while there is a reference in human nature in Christ deity.  The unity in his person indicates that the work of Christ cannot be understood separately from the work that He was commissioned to do. At time, he took the nature of a servant even though such nature contrasts the God’s nature. It is an expression of acceptance of some limitations while the divine attribute were functioning.

References   

Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013

Schreiner, Thomas R., and Shawn D. Wright, eds. Believer’s Baptism: Sign of the New Covenant in Christ. Nashville: B & H Academic, 2006

[1] Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013

[2] Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013

[3] Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013

Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013

[4]

[5] Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013

[6] Schreiner, Thomas R., and Shawn D. Wright, eds. Believer’s Baptism: Sign of the New Covenant in Christ. Nashville: B & H Academic, 2006

Research Topic

The focus of this paper is the role of the women in the ministry, with a comparison between the past and present roles

Thesis Statement

This paper will argue that women’s role in the ministry has been prominent in the past, and presently they can occupy leading and teaching roles as strong believers.

Outline

1. Introduction[1] (1 page)

 The issue of role of women in the ministry especially in relation to the bible has been among the most contentious and volatile issues faced by the contemporary church. Cultural differences during the early periods of the church tended to relegate the role of women to the backbench even though some were actively involved in leading and serving.  It has been acknowledged that Jesus treated women in a way that radically broke with the cultural tradition of the Jews at the time.  Jesus overlooked custom and allowed women to be his followers.  

Women’s response to Christianity was very strong as the religion spread across the world and their roles changed according to places and time.  They have played a big role in defending religious rights, serving humanity and spreading the Gospel through such services. While women in the early church worked alongside men, their role has seen significant changes as the influence of gender and general society undergoes great alteration.

1. Overview of the role of women

 The role of women in the Bible has brought about tortuous and volatile issues in the contemporary church especially due first century cultural differences and the different Greek words interpretation on which important texts related to the issues are has intensified the debate.  After examining relevant texts, a person will be hard-pressed to deny some kind of hierarchical order but the extent to which women in contemporary church should be led by men is quite debatable.

 Churches in which women have been ordained as ministers have experienced significant division within their ranks especially in the mainstream churches.  The opposition to women ordination has consolidated its stance to the point of threatening to withdraw from their churches or denomination, while the proponents have called out the alleged discrimination against women more so those who have been ordained.  The debate on the roles of women in the ministry can largely be attributed to the increasing awareness of their social roles and changing life-span and the feminist movement influence.  More women in western countries are increasingly working alongside men in various leadership positions and careers such as doctors, judges or even theology professors.

 The emphasis on women to take up more roles in church leadership and be ordained has mostly come from feminist movements who are Christians and these arose after the 1960s liberation movement. While seeking for biblical answers to issues of women roles and ordination, a large number of writers and church leaders have deliberately or ignorantly been influenced by pressure from secular feminists. The tendency has been a re-interpretation of the Bible in a manner that it aligns with the prevailing views of women roles in the society held by feminists. However , moving away from personal views allows the prevention of such tendencies and approach the subject to be approached with a focus on scripture, humility towards those with divergent views and being sensitive to felt emotions that can come with such an understanding. This will allow for civility and prevention of divisiveness that can hinder Unity in Christ.

Jesus and women in the Bible

Women are mentioned in the scripture as they participate in various historical events, opportunities and situations from participation of Sarah in God’s promise to Abraham to Jesus’ mother, Mary.  It is clearly indicated that there was a Godly intervention for women to be involved in the accomplishment of the divine historical purpose. The Gospels mention women as having followed Jesus, accepted Him and even supported the entire ministry. In addition to Mary is the Samaritan woman depicts the role women can play in witnessing for Christ, after she realized that Jesus was a Rabbi, prophet and the Messiah. Jesus revelation to her drove her missionary spirit and many Samaritans believe, and her mission was accepted[2].

Other women are also reported to have followed Jesus such as Mary Magdalene, Juana and Susana.  These women joined the disciples in following Jesus and even though they were not inside the circle, they “were helping to support them out of their own means” Luke 8:3.  Luke appears to highlighting the Gospel was as much important to women as was for men and thus, their role had to be underlined.  These women’s commitment was significant in contributing towards the mission of Jesus and the disciples.  It appears that women continued to be supportive of Jesus ministry until His final days and also were witness to the Crucifixion and resurrection.

Women in Early church

The basis of most Paul’s teaching on women and the ministry focuses on Genesis 1-3 creation account even though both man and woman were equal at this period.  The harmony between the two was damaged by their sin and the resulting curse. The Pauline Epistles largely pays tribute to the effort demonstrated by women especially in offering support to the ministry. For instance, more than half of all people commended in the book of Romans are women and some like Tryphena, Persis, Mary and Tryphosa are recognized as hard workers in the ministry[3].  While Paul attributes authority to the man, he emphasizes on the interdependence of the both especially in Church and at home but both are from God. While Paul appears to contradict this notion by calling for silence and submission of women, it is likely that wives were criticizing prophesies from husbands in public and thus causing dissension. Some scholars attribute Paul’s position to the possibility that women were asking irrelevant questions or sounded uneducated. Therefore, it is unlikely that Paul was preventing women from taking up roles in the church or leading[4].  

In the early church, women mostly participated when given a chance and they worked alongside men as per the divine order. However, women were attracted to the faith because it gave them self-identity as believers. They became aware of what was required of them as believers, had to find ways of appealing to the masses and they understood that they could only depend on God for knowledge and the Bible to teach and offer instructions to others especially men. Their leadership role rapidly emerged as point of debate and controversy among the believing churches. However, they played a significant role among the Christian communities during the early centuries in comparison to the broader social context. Their spiritual zeal exploded into provision of social services so that they helped privately in organizations.

Role of women in ministry today

The past spiritual zeal and commitment of women in the ministry demonstrated in the early church continued to be manifested in later years, even though it appears to have subsided in the mid-centuries. Women undertook various roles such as deaconesses but their role expanded so that occupied more influential positions in the church as the population of men believers declined in some counties. In protestant churches, women played a big role in countries such as Soviet Union where they led the church in absence of men and stood their ground in fighting for religious freedom or liberty.

 Women’s role in the ministry todays is quite significant and is based on their understanding of their higher calling to spread the gospel and provide noble social services to those in need. Even where women are not ordained as pastors or other clergies, their role cannot be underestimated.  Women have been given invaluable and unique gifts that they can use in ministries which are important to the society and growth of private family and the church at large[5].  Restricting their roles to their home impoverishes the church’s spiritual life and deprive the humanity the caring services that women can provide.

Conclusion

While the issue women role in the ministry has given rise to much debate and contention, past and present evidence shows that their contribution to the growth of the church family cannot be overstated.

 Special gifts have been bestowed to them that can greatly help the church in accomplishing the purpose intended by God.

Bibliography

Kee, Howard Clark. "The changing role of women in the early Christian World." Theology Today 49, no. 2 (1992): 225-238.

Stark, Rodney. "Reconstructing the rise of Christianity: The role of women." Sociology of Religion 56, no. 3 (1995): 229-244

Beliakova, Nadezhda, and Miriam Dobson. "Protestant women in the late Soviet era: gender, authority, and dissent." Canadian Slavonic Papers 58, no. 2 (2016): 117-140.

Eriksen, Annelin. "Sarah’s sinfulness: egalitarianism, denied difference, and gender in Pentecostal Christianity." Current Anthropology 55, no. S10 (2014): S262-S270.

Marshall, Jill E. "The Recovery of Paul's Female Colleagues in Nineteenth-century Feminist Biblical Interpretation." Journal of Feminist Studies in Religion 33, no. 2 (2017): 21-36.

Hamman, Jaco J. "Resistance to Women in Ministry and the Psychodynamics of Sadness." Pastoral Psychology 59, no. 6 (2010): 769-781.

Issler, Klaus. "Six Themes to Guide Spiritual Formation Ministry Based on Jesus' Sermon on the Mount." Christian Education Journal 7, no. 2 (2010): 366.

Shoemaker, Stephen J. "The Virgin Mary in the Ministry of Jesus and the Early Church according to the Earliest Life of the Virgin." Harvard Theological Review 98, no. 4 (2005): 441-467.

Jarvis, Cynthia A. "Ministry in the Subjunctive Mood." Theology Today 66, no. 4 (2010): 445-458.

English, Jennifer A. "Which Woman? Reimagining the Woman Who Anoints Jesus in Luke 7: 36-50." CurTM 39, no. 6 (2012): 435-441.

Ademiluka, Solomon O. "1 Corinthians 14: 33b-36 in light of women and church leadership in Nigeria." Verbum et Ecclesia 38, no. 1 (2017): 1-8.

Johnson, Lee A. "Women and Glossolalia in Pauline Communities." Biblical Interpretation 21, no. 2 (2013): 196-214.

Zagano, Phyllis. "Ministry by Women Religious and the US Apostolic Visitation." New Blackfriars 92, no. 1041 (2011): 591-606.

Bellan-Boyer, Lisa. "Conspicuous in their absence: women in early christianity." CrossCurrents (2003): 48-63.

Givens, Fiona. "" The Perfect Union of Man and Woman": Reclamation and Collaboration in Joseph Smith's Theology Making." Dialogue: A Journal of Mormon Thought 49, no. 1 (2016): 1.

Maxton, Esther. "The Contributions of British Female Missionaries and Japanese Bible Women to the Ministry of the Japan Evangelistic Band in the Early 20th Century." Transformation 35, no. 1 (2018): 44-58.

Jones, Margaret. "Postsecular prospects: A view from ministry." The Expository Times 125, no. 1 (2013): 22-25.

Stephenson, Lisa P. "Prophesying women and ruling men: Women’s religious authority in North American Pentecostalism." Religions 2, no. 3 (2011): 410-426.

Houston, Fleur. "Reformation: a Two-edged Sword in the Cause of the Ministry of Women." Feminist Theology 26, no. 1 (2017): 19-33.

Warner, Shawna, Leanne M. Dzubinski, Sarah Wood, and Colleen Martin. "Justice meets justification: Women’s need for holistic ministry in world mission." Missiology 45, no. 1 (2017): 67-87.

[1]

[2] English, Jennifer A. "Which Woman? Reimagining the Woman Who Anoints Jesus in Luke 7: 36-50." CurTM 39, no. 6 (2012): 435-441.

[3] Johnson, Lee A. "Women and Glossolalia in Pauline Communities." Biblical Interpretation 21, no. 2 (2013): 196-214.

[4] Marshall, Jill E. "The Recovery of Paul's Female Colleagues in Nineteenth-century Feminist Biblical Interpretation." Journal of Feminist Studies in Religion 33, no. 2 (2017): 21-36.

[5] Warner, Shawna, Leanne M. Dzubinski, Sarah Wood, and Colleen Martin. "Justice meets justification: Women’s need for holistic ministry in world mission." Missiology 45, no. 1 (2017): 67-87.

Discussion Board Forum 1

The conventional Christology focused on trinity in regard to its miracle-working and preexistent second person aspects, and the denominational standards formed the basis Christ’s discussion.  The standards were a reflection of various issues that had been resolved in the ecumenical councils held during the earlier centuries[1].  There was, however, a shift to the historical Christology to metaphysical Christology brought about by suspicion that there was difference between the actual Christ and Christ in tradition[2]. Some individuals such as Adolf von Harnack tried to describe the perception of liberal Christianity in which Christ was presented as having no supernatural abilities, so that he denied miracles that were purportedly originated from Jesus. According to him, the possibilities of these miracles had not scientific insights, thus believing them was based on collective naiveté[3].  With concerns increasing that liberal views in historical Christology involved fabrication of ideas about Jesus some scholars such as George Tyrrell evaluated such views and equated them to liberal protestant reflection “seen at the bottom of a deep well”[4].  Others like Schweitzer were suspicious of the aim of liberal researchers that presented varying conclusions to their historical investigations and he concluded that they introduced a preconceived idea of Christ into their views and he concluded that their perception of eschatological Jesus failed to match the current suppositions[5].

Christology from above

The notion by Kahler of the importance of studying the person and works of Christ (risen) and the relationship with His disciples instead of focusing on historical Jesus in terms of his human nature resulted in formation of studies focused on “Christology from above[6]”.  This became the conventional way of studying of studying Christ before the scripture inerrancy begun being challenged by scholars as being not correct historically. In this regard, Emil Bruner highlighted various major ideas of such Christology that comprised of: the proclamation by the church as a better basis of studying that looking into history of Jesus’ life; Paul’s writing and Book of John were viewed as more appropriate for studying theology on Christ from above given that historical accounts instead of explicit ideas were provided by Synoptic Gospels; a reasoning process that seeks rational proof cannot be a basis of understanding faith in Christ. Only the understanding of Christ-in-flesh history with evaluation of certain accounts from witnesses can offer better knowledge in comparison to considering “Christ after flesh” which needs faith[7].

Christology from below

Another pursuit to discover Jesus in history was again addressed in Bultmann’s demythologization that held that a connection between kerygymatic Christ and life of Jesus as human was impossible. This view was challenged by Kasemann who argued that the only way to understand Christology was to examine him through a search on his Person and Works[8]. An idea was developed that it was possible to start studying historical Jesus which would finally lead to Christology and then His Deity, not as presupposition from assessment but as a conclusion[9].

Alternative approach by Erickson

Erickson argues that the real value of Christ incarnation among His followers is considered in Christology from above, but substantiating belief is quite difficult. Jesus’ Deity is seen in this approach as one that cannot be proved through studying Christ human life facts. Subjectivity is removed by Christology from below and thus Christ Divinity and miracles[10]. To resolve the problem presented by the two approaches, Erickson attempts to by acknowledging the reason dichotomy vs. same faith in which the world including believers have been entangled.  He therefore, introduces the Augustinian model in which the study begins with kerygma faith without disregarding reason.  Reason and faith are mutually dependent and that the better the scholar is familiar with kerymatic Christ, the more he will apply historical data[11].

Importance of the debate

The debate indicates how the importance of faith in a Christian while trying to understand historical inquiry and that a bias  will always exist while using Christianity from below approach. A reasoned method is likely to be used by mature Christians while seeking more knowledge about risen Christ and Human Jesus.  It is important to first understand the Work and Person of Jesus from a biblical point of view rather than human philosophy.

Bibliography

Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

Hoyt, Samuel L. The Judgment Seat of Christ: A Biblical and Theological Study. Duluth, Minn: Grace Gospel Press, 2015.

Kähler, Martin. The So-Called Historical Jesus and the Historic Biblical Christ. Philadelphia: Fortress, 1962.

Schweitzer, Albert. The Quest of the Historical Jesus. New York: Macmillan, 1964

[1] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[2] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[3] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[4] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[5] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[6] Kähler, Martin. The So-Called Historical Jesus and the Historic Biblical Christ. Philadelphia: Fortress, 1962.

[7] Hoyt, Samuel L. The Judgment Seat of Christ: A Biblical and Theological Study. Duluth, Minn: Grace Gospel Press, 2015.

[8] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[9] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[10] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

[11] Erickson, Millard J. Christian Theology. Grand Rapids, Mich: Baker Book House, 2013

Women in Islam and Muslim Societies

Summary of the Article

            In every society, women have their position and status in their community. This nature has led to debate and discussion which is likely created by religion, feminism, culture, and misogyny. The paper summarizes the women in Islam and Muslim societies.

            The role of women in the Muslim society can be addressed by focusing on two significant areas. One area is how women are viewed in the contemporary Muslim community, the position and the status and the responsibilities of the women in the Qur’an during the early days. The second area is the challenges facing the women in the Muslim society today. During the independence period, most the western countries brought about the western ideas, marriage, and the family to the Muslim communities. Civil servants started questioning the legal and women restrictions on social matters such as education, slavery, and polygyny. There was the establishment of schools and universities were opened for women.  Education, charitable organizations were founded by the women and they, also joined nationalist’s movement. Thus women seclusion declined, and they started entering politics, getting the academic degree and even working in a profession (Haddad& Esposito, 1997).

            Islamic teaches that men are more superior to women. Women are viewed as weak, inferior and that there are evil and women lack behind in intellectual capabilities and that there are not competent in spiritual matters. According to these evaluation women are claimed to be not able to do some tasks and who are not be able to function well in the community. Therefore, women are not allowed to attend mosque, and there are left out to go to any Muslim institutions. Also, there is the intermingling of the sexes where is frowned that the women will create fitnah. According to Muslim teaching, women are supposed to observe their dress code for each function and roles have been assigned to each sex. Women role in the Muslim is restrained to her reproductive ability, and her purpose is to be a wife and a mother to her kids. If the woman does not fulfill her primary goal, then she is lacking according to the Islamic duty and is seen as evil because she does not do according to what community rules (Haddad & Esposito1997). The duty of the man is to provide for his family. Therefore they have fewer activities thus creating more time for them to carry out housework and be able to bear children and take good care of them. This is seen as a special status that Islam has given their women thus liberating women from hard work and oppression over 1400 years ago.

OPINION

            I believe that some traditionalists are of the opinion even though there is strict Islamic rule it is not a must for women to follow those rules. For example, the women are not obligated to look after their husband or children like cooking for them or even washing utensils or to nurture the children. A woman has the right not to follow the strict Islamic rules, and no one will take her to the authority since she has not committed any crime.  However, a woman can perform all these tasks or duties out of her pure grace and not anyone demanding. The responsibilities or roles of women and men are very different at the family level, and women play a prominent role in the family unit. Also, I believe that the traditionalist viewed that the primary purpose of the women is to be married, be a good wife and bear children. According to the traditionalist women are supposed to focus on their family unit and their freedom was also limited to enable them to do their will and choices.

 Argument

             It is ironical that Islam claims that women were liberated from oppression and discrimination 1400 years ago. They say that women were given the right to get the education, civil and even economic rights though according to analysis it shows that women are inferior and that they should be obedient to their husbands and male elite as a whole. No woman can enjoy liberty if she does not know anything, is confined at home and has limited control over her future. Islam teaching is seen to be upheld by individuals to benefit themselves by taking control over a given sector in the community. It is the responsibility of every Muslim to look back and refreshes their memories about the status, position and the role of the Islam women. Tauhid is the governing principle of Islam which means uniting together under the dominance of the universal divine Allah.

References

Haddad, Y. Y., & Esposito, J. L. (1997). Islam, gender and social change. New York, etc: Oxford U.P.

THE THREE MAIN RELIGIONS.

                                     Judaism, Christianity, and Islamic are the three major religions due to their shared characteristic of belief in the existence of one God and their source of originality which is in the Arab world. They are also given the name Abrahamic religions in general and they have the highest number of followers. In chronological order, Judaism comes first followed by Christianity, which is based in the Roman Empire and lastly Islamic, which is based in the Islamic empire. Though Judaism appears to be the first in the line of origin, Christianity and Islamic are more popular hosting the highest number of believers and followers.

                      Judaism.                                   

                   The Judaism religion is associated with the Jews due to its philosophy and the way of life. Judaism central characteristic on belief in one God and Torah. The Torah which means Pentateuch is a Hebrew word representing the first five books of the bible and Jewish teachings (Kim-Prieto 2014). The five books contain the story of the creation, Israelites in the past, entry into the promise land and some sections authorizing laws and ethical concepts. The Jewish bible later includes the canonicals which when together hold the Prophetic books and books such as Ruth, Ezra, Proverbs and many others (Kim-Prieto 2014).          

                According to Kim –Prieto (2014), the text of the bible are elaborated by Judaism oral law. These oral laws were recorded in a set of treaties called Talmud and Midrash. These two are the fundamental text containing the legal and ethical. Midrash texts  were written by rabbis of the Talmud; the post-Talmud offers biblical information and explains the Jewish philosophy ritual and traditions. In Jewish practice virtues such as acknowledgment of beauty, hope, humor, spirituality, and transcendence are highly valued (Kim-Prieto 2014).

                                Judaism religion highly rejects modernism and maintains traditions such as the mode of dressing and the type of food taken others refuse to engage in secular education and use of public media such as televisions. Even though some Jews are against some of these traditions because they have educated their children ,western civilization remains the main challenge facing Judaism (Woodhead, Partridge and Kawanami 2016).

Though most Jewish women are being integrated into modernity, within their Jewish practice they are not allowed to perform rituals. Women are excluded from any public activity that involves men. In synagogues women are separated from men and in the past women roles were only supposed to be at home and educating children (Woodhead, Partridge and Kawanami 2016).

                                        Christianity.

                  Christianity is the largest religion in the world due to its high number of followers and it is found on every continent. Followers of Christianity are called Christians and are divided I three wings, Eastern Christianity, Roman Catholic Christianity and the Protestant (Russell 20110). Christian’s belief is based on the Savior who is Jesus Christ. Christianity beliefs are based on the Old and New Testament texts, even though some Christians add other books such as Judith, Tobit, and Maccabees. In Christianity religious tradition, the Eastern Christians maintain the bible and the traditions of the church; Roman Catholic teaches that the bible and the tradition of the church are equal authorities and finally the Protestants believe that the bible is the sole authority but traditional pays a secondary informative role (Russell 2010).

                   According to Russell (2010), Christianity began with the life of Jesus. Christians created statements of their beliefs called the Creed and others call it the Apostles creed. Christians are also called disciples which mean that Christians develop an ethical -based life based on their belief in Jesus Christ. Christians celebrate ceremonies in homes and on mountains. These ceremonies include baptism and communion where baptism represents the official entrance into Christianity and communion the remembrance of Christ’s death. Christians differ about the role of women where some have always ordained women -clergy others have never ordain women clergy while others used to ordained women but now they do not (Russell 2010).

                       The Christianity religion can also characterized by institutions.  In accordance with Russell (2010) information, these institutions were to success the apostles and they are today organized into three arms. Congregational government is the first arm, where each local church is independent and important decisions are made at the local level by members. The second type of institution is the connectional government. This is where local congregations make decisions for themselves, but major decisions are made by higher level bodies. The Last is the hierarchical government where bishops hold the supreme power and they are either elected by local people or appointed by those who are high in the organization. These heads of the denominations are characterized by marital status where in the Roman Catholic Church, nuns and pops do not marry but in other such as Protestants and eastern Christianity allow pastors and clergy men to marry but they first must be ordained. (Russell 2010).

                                    Islamic.

                                      Islam is the last among the Abrahamic religion where the word means submission to the Gods will as indicated by Muhammad founder of the Islamic religion. The Islamic faith is built on the foundation of the sharia laws which dictate unity among civil and moral authority as stated by Lawrence and Charlotte (2013). Like the other religions Islamic had fundamental teachings which were obtained from two sources. These sources are Quran and the Sunna. The Quran contained Muhammad’s revelation to the time he was called till his death. It serves as the document of theological doctrines. The Sunna which means hidden path acts as an explanation of the Quran containing the details of every action of the prophet (Lawrence and Charlotte 2013).

.                                         There is the existence of the Hadith which contains the creed and the pillars of the Islamic religion. The first among the five pillars is shahada: the foundation of faith in one god and Muhammad the messenger.  According to Lawrence and Charlotte (2013), the second pillar of the Islamic religion is prayers or salat and the third pillar is zakat which is the sharing of what everyone has with the less fortunate. In the fourth pillar Muslims are supposed to fast and refrain from other activities such as sexual intercourse which is done in the month of Ramadan where the end of it is marked by a festival called Id al-fitr. The last pillar is the annual pilgrimage at Mekka which is in remembrance of the sacrifice story of Abraham (Lawrence and Charlotte 2013).

                   Modernity to the Islamic religion has brought intellectual and political problems. Muslim experience the worsening of their religious life caused by long periods of stagnation of the doctrine and beliefs of the religion and from outside the influence of western leadership.  Islamic leaders introduced reforms to prevent the declination of Islamic religious life (Lawrence and Charlotte 2013).Secondly, they resisted the domination of the Muslims societies by the western powers. Though the Muslims living as minorities outside the Islamic religion face challenges of coping up or being assimilated there is an effort observed by other leaders to give these Muslims an identity (Lawrence and Charlotte 2013).  

                According to Lüsted (2011), Islamic religion considers women inferior thus they are hardly given leadership roles. Women duties are at home where they are supposed to take care of children and other house chores. As Muslim women are expected to be chaste if she marries against her family she can be killed what Muslims call honor killing and the killers are not charged. Islamic religion does not recognize women leaders except for an exclusive group or a congregation consisting of only close relatives are allowed to be imams (Lüsted 2011).

              Judaism, Christianity and Islamic religions are the three major religions in the world, despite the existence of other small independent groups such as Buddhism and Sikhism. The foundation lies on one God who is the sole creator of the universe as it were revealed to different prophets. Though these three religions are put in one general category they differ in some characteristics and development since the establishment. They have also extended to different parts of the world and gained more influence to different people.

 References 

Kim-Prieto, C. (2014). Religion and Spirituality Across Cultures. Retrieved from, Springer

Lawrence C.B, Charlotte, B. (2013) The Encyclopedia of Ethics. New York. Retrieved from        Routledge.

Lüsted, M. A. (2011). Women's roles in religion.  Retrieved from ABDO publishing company.

Russell, T. A. (2010). Comparative Christianity. Boca Raton: Universal-Publishers.

 Research Paper and Overview of Paul's View and the Law

Contents

Introduction. 2

The Law in Romans and Galatians; complimentary texts. 2

Law and Circumcision. 4

Circumcision of the heart 6

Salvation, righteousness and the Law.. 7

Application to modern Christians. 15

Conclusion. 15

Bibliography. 16

Introduction

  Taper and De Bow connect their views to the Bible, but the differences arise in the way they interpret the bible. For example, Americans believe that the bible is the standard of morality, the bible authorizes slavery, and it is right to hold slavery. On the other hand,   the Northern Christian view of slavery is that slavery is evil, and it should be abolished. It is true that the Bible (Old and New Testament) talks about the slavery, but differing views occurred during the Antebellum Period when the anti-slavery society believed that slavery was wrong whereas the Southern believed it was right. During the period of the Antebellum Period, white and black people in America used religious reasoning in understanding the slavery.

  In understanding the slavery and Christianity, Taper and De Bow have opposing views.   In his letter, Taper shows that the bible clearly states that those who hold slavery will be punished on the Day of Judgment. The problem with the proslavery argument is that people interpret the subject of slavery directly. Taper believes that the bible does not directly rely on the subject of slavery, but instead, people are called to follow the rules and principles. Even though Abraham considered his servant as property, he had no power over the slaves, but he adhered to the rules and principles directed by God. In other words, Abraham exercised rights and ensured relation between him and the slaves (Stampp, 332). Taper quotes the bible and says that those who deny the strangers their rights and those who do not fear the Lord will face the judgment.  The point he offers in relating slavery with the Bible is that freedom and liberty are important elements which should exist between the slaves and the owners since these elements allow slaves to enjoy the rights such as education (Stampp, 332). 

 On the other hand, before the civil war, the Southern believed that holding slavery was right and a justified act.  De bow argues that in the Old and New Testament, the Bible clearly states that slavery was allowed and people like Abraham owned many slaves, and   the slaved obeyed their masters.  In writing the bible, the sacred writes did not show that men were to be equal and for this reason, he believes that slavery was right (Stampp, 333).

Conclusion

An intensifying debate on slavery started back in 1831 during the Nat Turner's Rebellion.  The rebellion was established by a black American slave known as the Nat Turner, and the movement led to trepidation in the South where new oppressive legislation was created.  However, Black American was unable to conquer the whites since the American joined the militia and killed the black slaves. The differing views between Taper (a runway black slave) and De Bow (American publisher) were rooted from the 19th century when both Southern and Northern people created different religious reasoning about slavery.  Southern believed that black was inferior and slavery was right.

Work cited

Stampp, Kenneth M. Peculiar Institution; Slavery in the Ante-Bellum South. Vintage, 1989. Print.

THE SIMILARITIES AND DIFFERENCES BETWEEN ANCIENT RELIGION AND MAGIC.

        Magic is an attempt to draw away the course of nature by methods of some strange wisdom it was associated with matters such as curses, incarnation or divine procedures.  Magic was mainly cross-cultural and was used to solve problems beyond human control.  On the other hand religion is the influence of events which are controlled by super- natural beings. Ancient religion is the religion used in the past; it was associated with the Greeks and Egyptians. Ancient religion had some aspects of magic but also differed from others such as dependency on a supreme being which is not the case in magic.

          According to Kasis (2013), religion supported ethics in two main ways, myths and taboos. The ancient religions were inspired by their rules and duties of ancient beliefs. Myths are based in metaphysics; therefore, magic cannot be separated from following the creed for any law as they bear some of the remains of the ancient people. Similarities between religion and magic were not limited to separating different objects only but by the idea of separating sacred from the non-religious. In religion, there are prohibitions as there are taboos in magic. That is why some tribes warn their members against, and punish them for consuming what is prohibited whether a plant or an animal. From here it can be argued that magic and religion comes from the same ground (Kasis 2013).

             Ancient religion had the view of venerating the sacred as stated by Kasis (2013). This caused a feeling of guilt in case of violation as a result of human intangible punishment from sacred spirits. Magic on the other hand is based in tangible prohibitions. This means that the punishment is used to serve prevention, not for disobedience as it is in the case of religious punishment. In religion corporal punishment was mainly physical so as to impose the sacred respect on the individual with the aim of building more psychic obstacle for them against any violation of the sacred .As for magic it was free from the view of respecting prohibitions it was based on the idea of understanding the risk incurred from touching. It is because magic is free from the rule of sin which is popular in religion (Kasis 2013).

Both magic and ancient religions are based on two sides, the positive and the negative. In the ancient religion, the deities had two characteristics where they could either portray negative or positive characteristics. Kasis (2013) stated that negativity came in where the gods punished humans and the positive side where the gods could reward humans. Magic also relies on the two sides where the positive side is the sorcery and the negative is taboo. Sorcery influence performance in order to attain a reward but taboos main purpose was to bring punishments and to harm. These two are also categorized as black and white magic (Kasis 2013).

             Religion and magic offered treatment to diseases by explaining why the disease existed and why it affected some people and not others. Both offered a range of cures for a certain disease. The difference comes in in the method of treatment where religion depended on the power of God or gods and spiritual beings, but magic depended on the power of demons. Magic is also associated with the use of words or utterances that cannot be comprehended which is not the case in ancient religion (Jackson 2016).

   Ancient religion and magic has very close relations despite having differences. It is evident that ancient religion was inclusive, contrary to magic which was different depending on the cultural group. This information also ascertains that both religion and magic had the positive and negative sides and that both are built on the foundation of taboo and beliefs that made human beings to depend on them on matters beyond their control. It is also evident in the definition of magic that it was against the rule of nature while ancient religion was inclusive of nature through  believe in supernatural beings as creators and source of power.

 References 

Jackson, M. (2016) The Routledge History of Disease.

                Retrieved from Routledge

https://books.google.co.ke/books?id=rUjNAQAAQBAJ&pg=PA48&dq=similarities+between+magic+and+ancient+religion&hl=en&sa=X&ved=0ahUKEwjOrPbF6vXaAhWBlBQKHZX9CK4Q6AEILDAB#v=onepage&q=similarities%20between%20magic%20and%20ancient%20religion&f=false

Kasis, R. (2013) CRYPTS OF THE GODS

                     Retrieved from E-kutub ltd

                     https://books.google.co.ke/books?id=rUjNAQAAQBAJ&pg=PA48&dq=similarities+between+magic+and+ancient+religion&hl=en&sa=X&ved=0ahUKEwjOrPbF6vXaAhWBlBQKHZX9CK4Q6AEILDAB#v=onepage&q=similarities%20between%20magic%20and%20ancient%20religion&f=false

Discussion Board Forum 6

Discuss the occasion and purpose for the writing of Ephesians.  Who were the original recipients of this letter?  Who were the opponents (if any) of Paul in these areas?  What was the nature of the opponents’ doctrine, and how did Paul respond to it?

Unlike other letters written by Paul, Ephesians seems to have no specific purpose, since it appears to “break the mold”[1]. Whereas other epistles like Colossians have a specific theme whose aim is to counter the ideas of Gnosticism, the book Ephesians does not have such punch[2]. Even if some people would argue that the apostle did not author the book and may present some answers as to why it was written, many scholars who attribute it to Paul content that there is no particular problem that the Apostle is addressing.  Therefore, it is mostly seen as a speech or a sermon.  Given that there is no clear evidence for the occasion and there are no opponents mentioned, it would important to highlight some opinions regarding the probable occasion of the book. Since the book of Colossian was written with a certain aim, that is, to strengthen the faith of believers as they encountered false teaching and heresy, it is most likely that the issue was a common problem in Asia Minor. It is possible that Ephesian were grappling with such a problem[3]. N.A Dahl does not agree with the authorship of Paul and perceives the book as a guideline that explores the importance of baptism[4].

Other recent interpreters including A. Lindeman proposes that Ephesians church was possibly experiencing some crisis and the book was aimed at encouraging and offering guidance on how to endure the same issue[5]. Moreover, it is possible that there were some kind of tension between Gentile and Jewish Christians that the apostle was attempting to solve and trying to bring back unity among the believers[6]. One opposition to all these views was A.T Lincoln argument that the book is just a reflection of the life of a Christian believer and that any attempt to ascribe a particular reason may be precarious[7]. It is possible that the book does not seek to respond to a certain issue but it provides a platform for Paul to uplift other believers.  It most likely a supplement rather than a solution to a given and clear crisis[8].

Paul seems to encourage the believers today to with the cosmic level reconciliation efforts by Christ and to challenge Christians to ensure there is unity of the Church, which was purchased by the Lord and produced by the Holy Spirit[9].  The book expresses an essential and definitive illustration of the holiness and majesty of Jesus Christ, the Savior of the entire world and the Son of God.  Such an expression can be supported by the fact that the apostle  does utilize the customary terminology – ekklesia – while referring to the church , but he broadened his view so that the universal church as included[10].  This means that even though there is no clear cut aim of this text, there is an expression of a need to have unity among the believers, and redirect the church’s focus on the need to acknowledge that the head of the church is Christ.  This is a call for current believers to uphold unity in the church while understanding that Christ is the head of the worldwide church. Amidst many issues that are likely to disintegrate the church, it is important for Christians to look to Jesus as the source of unity.

Discuss the occasion and purpose for the writing of Philippians.  Where was Paul imprisoned when he wrote this letter?  Who were the opponents (if any) of Paul in these areas?  What was the nature of the opponents’ doctrine, and how did Paul respond to it?

Paul was in prison while he was writing the letter to the Philippians. Even though an argument exists over the specific place where the apostle was in prison during this time, the best explanation is that his imprisonment was most likely in Rome. His letter includes encouragement to Philippians so that they could persist in the Gospel. It also exhorted them to a live a life that depicted the Gospel[11].  The book begins by thanking the Philippians for their support to Paul on his journeys. The help involved finances especially while imprisoned through Epaphroditus, who was the “messenger and mister to my needs” Philippians 2:25.  The apostle also desired to give further explanation on the importance of his imprisonment.  The Philippians appears to have been discouraged by the imprisonment, but Paul rejoices in the fact that his situation is leading to further spread of the Gospel especially among the imperial guard[12].  

The whole of this letter consist of joyful overtones in the midst of trials. In the book, the apostle alludes to his sorrow, chain and suffering in the entire letter but he remains joyful in Christ, knowing that to him, death is a gain Philippians 2:17.  In the letter, Paul also explores the problem of disunity, which could stifle the efforts to advance the Gospel and believers life in the Lord.  Chapter 2 of the letter almost entirely gives examples that can be followed by readers.  It highlights Christ’s humility unto the death at the cross, using Timothy to illustrate and Epaphroditus who nearly lost his life on account of the Gospel Philippians 2: 5-29. His last teaching on unity implores people who may teach a contrary doctrine to be careful. Paul was facing opposition from false teachers who were teaching the doctrine of righteousness under the law and circumcision.  He particularly alludes to two sources of false outside teachings. Some people were preaching Christ but out of self-interests and they were acting to ensure his afflictions in imprisonment may increase Philippians 1:15-18. Paul’s use of the word contention, meaning to obtain support from some individuals, represents some sort of unnecessary game of politics in church[13].  They appears to preach the right message but with selfish motives[14].

 In Chapter 3, the apostle refers to another group of individuals whom he terms as evildoers.  The Judaists seems to have been the common opponents of Paul, with their consistent preaching of circumcision as a necessary aspect in Christian believers. Like in some other letters, Paul opposes their idea by reminding his audience that Christians should have “no confidence in flesh”.  Paul further explores his background as a trained Pharisee and who he departed from such notions and now sees them as nonsense in comparison to Christ knowledge and his righteousness. Paul wrote the letters mostly to emphasis the need for Christian brothers and sisters to unite among themselves and with Christ and to remain cautious of the false teachings that had crept into the church in his absence. It was a call to turn their ears from the doctrine that taught contrary to what Paul preached about Christ. The letters have a clear teaching for the modern church to remain united and to be careful of doctrines that do not teach Christ as taught by the apostles.

Bibliography

Köstenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. The cradle, the cross, and the crown. B&H Publishing Group, 2009.

Bruce, Frederick Fyvie. Paul: Apostle of the heart set free. Wm. B. Eerdmans Publishing, 2000. 280-353

Carson, Donald A., and Douglas J. Moo. An introduction to the New Testament. Zondervan, 2005. 479 – 515

Lea, Thomas. The New Testament: its background and message. B&H Publishing Group, 2003.431-449

O'Brien, Peter T.. 1999. Pillar New Testament Commentary. Edited by D. A. Carson. , The Letter to the Ephesians. Grand Rapids: William B. Eerdmans Publishing.

Klein, William W.. 2006. "Ephesians." In The Expositor's Bible Commentary. Rev. ed. Edited by Tremper Longman and David E. Garland. Grand Rapids: Zondervan.

[1] Köstenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. The cradle, the cross, and the crown. B&H Publishing Group, 2009.

[2] Klein, William W.. 2006. "Ephesians." In The Expositor's Bible Commentary. Rev. ed. Edited by Tremper Longman and David E. Garland. Grand Rapids: Zondervan.

[3] Bruce, Frederick Fyvie. Paul: Apostle of the heart set free. Wm. B. Eerdmans Publishing, 2000. 280-353

[4] Köstenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. The cradle, the cross, and the crown. B&H Publishing Group, 2009.

[5] O'Brien, Peter T.. 1999. Pillar New Testament Commentary. Edited by D. A. Carson. , The Letter to the Ephesians. Grand Rapids: William B. Eerdmans Publishing.

[6] Carson, Donald A., and Douglas J. Moo. An introduction to the New Testament. Zondervan, 2005. 479 – 515

[7] O'Brien, Peter T.. 1999. Pillar New Testament Commentary. Edited by D. A. Carson. , The Letter to the Ephesians. Grand Rapids: William B. Eerdmans Publishing.

[8] Lea, Thomas. The New Testament: its background and message. B&H Publishing Group, 2003.431-449

[9] Köstenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. The cradle, the cross, and the crown. B&H Publishing Group, 2009.

[10] Carson, Donald A., and Douglas J. Moo. An introduction to the New Testament. Zondervan, 2005. 479 – 515

[11] Köstenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. The cradle, the cross, and the crown. B&H Publishing Group, 2009.

[12] Carson, Donald A., and Douglas J. Moo. An introduction to the New Testament. Zondervan, 2005. 479 – 515

[13] Bruce, Frederick Fyvie. Paul: Apostle of the heart set free. Wm. B. Eerdmans Publishing, 2000. 280-353

[14] Köstenberger, Andreas J., L. Scott Kellum, and Charles L. Quarles. The cradle, the cross, and the crown. B&H Publishing Group, 2009.

Discussion Board Forum 5

Research methodology

The research will analyze Paul’s view of law by exploring the Bible verses in Romans and Galatians especially in relation to various major points; the Recipients of the law, the nature of the law, the purpose of the law and the effect of the law.   Under the recipients of the law, the research will explore Romans 2.14-15, 3.19 and 9.4. This will be supplemented by Exodus 20.1-17 to have an understanding of the law was given.  Under the nature of Law, the verses to be explored include Romans 2.20, 7.12, 14, 16, 12 and the book of Galatians 3.21.  The supplementary verse will be Hebrews 10.1. Under the purpose of the law, the biblical verses to be explored include Romans 3.19-20, 4.15, 5.13, 7.7. It also includes Galatians 3.10 and 19. To explore the effect of the law, the research will look into Romans 4; 15, 5.20, 7.5, 8.9 and 22-23.  

The research will not explore the Bible verses that do not specifically touch on the Paul’s perception of the law. The selected verses will be used to explore the spirituality of the law, the law and Christ and the role of law in the plan of salvation. To understand the role of law in Paul’s Gospel the research will focus on the literary context of the verses.  Context is important in this research because it diagnosis the questions of why Paul has included the passage and that specific point of the text.  There will also be an exposition of some of the major passages relating to role of the law, an exercise that will be aimed at exploring more about the context of the verses. In addition, an exposition of the passages historical context will be important for the research. By exploring what comes before a passage and what follows will go a long way in helping the understanding of the major point.  This will also help in comprehending the historical situation of Paul’s initial audience.  The paper will also explore the various scholarly sources that have explored the issue of Paul’s perception on the law in regard to his teaching on salvation.

Outline

In the books of Romans and Galatians, Paul largely preaches on how the law relates to salvation, and specifically that salvation is only through faith in Christ and not by obeying the law. The law sets the standards of righteousness that can only be met through Christ.

The reason why Mosaic Law was given to Israel was for revelation of sin and condemnation.  Paul had been a Pharisee who had become zealous for the Mosaic Law and though he was accomplishing the will of God. The law acted as ceremonial, moral and civil law which governed the life of the Jews.

Before the introduction of the Mosaic Law, morality was written in the conscience of a man or his heart. But human sin because of their nature us inherently sinful and thus rebel against God. Sin can only be overcome by obtaining a new nature but not in obedience of the law.   Any gospel that is preached that requires the salvation to be obtained through works of following the law goes against the Paul’s principles of Salvation through faith alone and justification by Christ righteousness. The law is just a standard but a means to salvation.