I agree with Kinnaman’s unbiased assessment of Christianity and I find his research extremely helpful, because it provides us with a clear idea and an approximation of the precise degree of disdain and distrust others have towards the Christian faith. Furthermore, his research permits us to stand apart and examine ourselves as Christians. Kinnaman’s research results uncovered the most common points of skepticism and objections raised by outsiders towards the church and Christianity (Kinnaman, 2007). According to Kinnaman, the six issues or themes outsiders have against believers are the following: 1) Hypocritical 2)
A person’s culture is their way of life. From a young age, we learn to act within the norms of our culture and to be truly ethnocentric. What if one day someone came into your life and told you everything you were doing your entire life was wrong and stupid? Brian Moore’s Black Robe, tells the story of Laforgue, a Jesuit priest from 17th Century Québec who travels to an unfamiliar land called New France. Laforgue’s goal is to convert Algonquin Native Americans into God fearing Christians. Laforgue faces many cultural misunderstandings with the Natives along his journey; he finds the most difficulties understanding the native’s concept of death, why they value dreams, and overcoming ethnocentrism.
In order to focus on the foundation of religions, locations and time of events are limited to the minimum. It “does not attept to give a rounded view of the religions considered.” (p.2) It tried to do reasonable justice to several perspectives instead of attempting to catalogue many types. When he decides which view to present, the guideline
The Holy Ghost People by Peter Adair, was created in 1967. It exposes people of the Pentecostal religion, and their unusual rituals and ceremonies that they partake in. While watching the movie I kept on wondering why someone would want to sit through one of their services and participate in such odd rituals and behaviors. After reviewing the sociological theories we have learned in class, I concluded that Durkheim’s Social Consensus theory and Collins Interaction Ritual Chains theory both best explain the motivations for joining and staying in a religion that has such unusual rituals and extreme commitments.
They offer an explanation when presented with the death of a young adult, or when someone who seems to be of relatively good health becomes ill (Barker 2008:129). For example, the death of a young woman named Mona was blamed on sorcery in order to provide an explanation to the villagers since there were given no medical reason (Barker 2008:125). Barker concluded that although Christianity does not believe in sorcery, and both methods of understanding have different views, they can and do coexist in harmony within the Maisin people (Barker 2008:134). Hedican’s textbook “Social Anthropology” discusses the coexistence of Christianity and traditional beliefs among the Mi’Kmaq.
Methodology The Four Theological Voices Model The Four Theological Voices Model was developed by the Action Research: Church and Society team (ARCS), consisting of Helen Cameron, Deborah Bhatti, Catherine Duce, James Sweeney and Clare Watkins. In the book Talking about God in Practice, the ARCS team explains four theological voices which they discovered as they examined the practice of the Church. The four voices are: (i) normative theology, (ii) formal theology, (iii) espoused theology and (iv) operant theology.3 Cameron et al argue that these voices are intertwined, and that together they express the whole of Christian theology.4 The team 's main thesis is that practice is essentially theology, and that theology subsequently is embodied throughout the life of the Church and expressed in the lived practice of the Church through these four theological voices.5 Cameron et al is clear that this model should not be seen a complete description, but rather serve as a interpretative working tool for theological reflection upon how practice and theology are connected.6 Critique of the method While Cameron et al do not explicitly describe any specific direction of movement in the communication between the four voices, they argue that there may be a rather significant relationship between the normative and formal theology on the one hand, and the espoused and operant theology on the other.7 They also suggest that the model enables a challenging of formal and normative
The author argues that our Christian worldview should always be open for revision as we encounter new people, ideas, and experiences. We should learn to use a pencil more often than a pen when deciding what we believe. As an example, the author compared our worldview to that of a crossword puzzle. The argument was that each answer only fits if it works with the surrounding answers. One word might fit, but will not support the answer connected to it.
“At home, after Sunday School, Kiam always demanded to know: ‘How can anyone walk on water? How can so few baskets of bread and fish feed hundreds?’ And Santa Claus never once visited our house” (Choy 23). Everyone is familiar with myths and legends.
In the first section of Chapter 1 of Encountering God: A Spiritual Journey from Bozeman to Banaras, the author Diana Eck discusses her personal experience from exploring the encounter of Bozeman and Banaras. The author raises many interesting questions in this section about religious differences, what it means to be of a certain religion, if the label of being a certain religion matters or defines oneself, what another culture or religion means to an individual of another religion, and how members of different religions view one another. Eck explains how she was raised as a Christian in Bozeman under an influence of the church, and during her college years, she travelled to Banaras in India and she experienced a challenge in her faith by observing
Ed combats this view with the idea that the point of discipleship is not information, but Christ-like transformation. The second “broken view” presented is the fact that we try to program discipleship. Ed infers that discipleship is so much more than a six-week course, and people are looking for relationships more than discipleship classes. The third “broken view” is that we equate discipleship with our preaching. In fact, 56% of pastors surveyed believe their weekly sermon was the most important discipling ministry in the church.
Ferguson, D. (2010). Exploring the spirituality of the world religions. London: Continuum. The book reveals the spirituality of world religions with the description of values and practices, which give a deep understanding of the cultural context of every nationality.
Hart is a contemporary version of Dr. Horton’s very formal style. However, Hart combines the tradition of Pentecostalism with the reality of Charismatic experiences. Harts uses a dimensional concept to explain his insight. First he refers to the Paschal Dimension, Purifying Dimension, and the Pentecostal Dimension. Instead of trying to completely segregate Lucan passages to empowering references of the Holy Spirit and Pauline passages to soteriological or indwelling references, Hart blends to two together by taking both sides of the initiation – subsequence controversy.