Theology and Development

Christianity was born and flourished in an empire where the common language was Latin and Greek. Two important people like Paul and Constantine further influenced and were a major part of the development of Christianity. The history of the Jews leading up to the time of Jesus had a major impact on the development of Christianity. “When Christianity was clearly identified as a distant religion, the new religion was considered by its members to be the fulfillment of Judaism rather than a new religion.” “Since Jesus was a Jew and preached to the Jews, Christianity was closely linked to Judaism.” The development of Christianity was due to several historical, political, and social circumstances.

As Christians we often believe certain things simply because it’s what our parents and the people around us believe. We often go about our Christian walk without ever giving thought or reason to why we believe what we do. The world of Christian Theology is a place where Christians can find answer to the ‘what and why’ of Christianity. If we are able to begin comprehending Christian Theology and the rudimental knowledge of it, then we can take it with us into more in depth books and discussions about theology, know the importance of it and how vital it is for Christians

The Bible and its text is trustworthy and reliable to its fullest, but on this journey in seeking the word of God can using it in how daily life is where arises an important question; How now is to understand the idea of the ‘Word of God” and its implications for how Christian theology is to be done. Karl Barth (1886-1968) a Swiss Protestant theologian who is one of the most substantial and influential recent works of Christian Theology in the twentieth century. In this text analysis of one of Barth teaching he breaks down in explaining what he means by “reflection” on the Word of God. Barth first address this three part: “the Word of God in a First Address in which God himself and God alone is the speaker, in a second address in which the

My faith tradition informs my theology of pastoral care as that a pastor has an authority in the pastoral care relationship. The pastor’s image in my faith tradition is an advisor, director, and guide. In my faith tradition, the lay people like to have the pastoral care, when they make important decisions. Since my culture is the hierarchal and patriarch system, the lay people believes that pastors are better to know about God’s will. Therefore, the lay people are too much depending on the pastor’s advices, and taking pastor’s perspective, rather than choosing what they want. There is no space to listen their inner voice in the pastoral care in my faith tradition. My theology of pastoral care in my faith tradition was that what Jesus did is what we should do. Because of my traditional ideal of pastoral care, I thought pastors have to know everything and be better than others until becoming like Jesus. However, I realized that the theology can be dangerous to look down the lay people and non-Christians, and is not helpful for the pastors and the lay people as well. I think it is important to remember in my tradition that the head of the church is the only one, Jesus, and we are all the body of Christ. There is the better part in the body of Christ. We are all the same and we need each other.

In a personal reflection of 1,000 – 1,250 words, consider how a Christian might benefit from a study of other religions by addressing the following:

Regarding doctrine, Adams says that exposing clients to biblical teaching provides them with practical implications for living. The second step is reproof, wherein the Holy Spirit brings conviction to the lives of individuals through the witness of the Scriptures. The Holy Spirit not only leads the client to repentance, but also works through the counselor as a reflection of the love of God. The third step is correction and involves the manifestation of the Holy Spirit in the lives of individuals to help them stand upright and bear fruit indicative of the repentance that has taken place in their lives. The final step is instruction in righteousness, which pertains to the disciplined lifestyle wherein clients exercise a life of godliness. During this step, clients are held accountable for their actions, decisions and thoughts. Adams resigns that the Bible is infallible, propositional, inerrant and sufficient for counseling needs because it addresses every issue of life, either directly or principally (Liberty University, Baker, 2015).

This work investigates the implications of theories of global change for the study of religion generally and, through a series of case studies, applications of those theories to specific religious movements. In particular, Beyer is interested in the seeming contradiction of the persistence of conflict between social units within a globalizing world that is more and more becoming a "single place." The first half of his book, the introduction and four chapters, is taken up with theoretical definitions of religion as a social system and the position of that social system with regard to other systems. The second half of the book, five chapters, explores applications of Beyer’s theorizing to a wide range of world religious particularities.

Peterson opens Working the Angles with three chapters on prayer. He critiques contemporary Seminary culture for training pastors to focus on the ministry of the Word and Sacrament. However, Peterson contests, “For the majority of the Christian centuries most pastors have been convinced that prayer is the central and essential act for maintaining the essential shape of the ministry to which they were ordained.”1 For Peterson prayer is never the first word, but it is response to what God has already done and is doing. Therefore, the pastoral task is to restore prayer to this position of response through practice of praying the Psalms and other Scripture. It is vitally important that pastors make space for

The statement “philosophy of Christian education” contains much information to be unwrapped. The term philosophy literally means, in the Greek, “love of wisdom.” In this case, the study of philosophy involves a “critical

The book is composed of twenty chapters each with a separate contributing author(s). Each chapter has the same format as an essay with a brief overview of the section

Over the past eight weeks my view of theology hasn’t changed much. When I hear the word theology, Immediately I think of God, religious faith, and different belief systems that are developed within one’s self. As I strategically consider what does it really mean to me, after this course, I have been exposed to a more in-depth insight to what Christ purpose was and how significant the books in the bible are today. Now, I know why theology is defined as the study of religious faith, practice and experiences. After completing this last assignment, I will continue to have faith in Christianity, live by the principles in my belief system, and relationship with God will be more intimate

Next, McMinn (2007) acknowledges the Christian Theology perspective on confession. According to the author (2007), there are two kinds of relations to confession and Christian Theology, which are confession and the sacrament of penance and confession and Scripture. McMinn (2007) points out that the Christian church has constantly been engrossed in confession, but the way of confession has altered during the past two millennia (p 221). According to the author (2007), numerous Spiritual leaders, such as Saint Augustine and Saint Patrick writing of their confessions of faith and sin have severed as a partial foundation for scholasticism, which is a crusade that attempted to examine faith academically (211-212). As scholasticism grew thought out time it birth the doctrine and sacrament

The conclusion to chapter 1 facilitated the introduction of chapter 2. This chapter is titled Comparative Studies, Scholarship, and Theology. As the name implies, this is exactly what is covered in this new chapter. This chapter is still under the scope of the first part of the book titled Comparative Studies. In his introduction Walton explains how the science of comparative studies has taken on two completely different faces. Again this goes back

A sentiment common to almost any organization is that the one fact that remains constant is change. As society changes, and human understanding grows, any organization that maintains a static posture, assures its demise. Churches and Christian organizations are no exception. The gospel may remain the same, but the method for communicating it must speak to the audience to assure understanding. The Christian leader must be prepared to meet this challenge by incorporating an effective model for change into his theology of leadership in order to keep the ministry relevant and effective. Searching for such a change agent can prove to be challenging as well. To aid in this search, four

Church history reveals that a number of serious biblical doctrinal controversies occurred during the late 1800s and early 1900s that gave occasion for the formulation of certain fundamentalist principals to be implemented as a clarification and remedy against unbiblical manifestations. The authority of the Bible was brought into serious question.