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How religion shapes development
Ethical teachings of Christianity
Ethical teachings of Christianity
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In my theology, an overwhelming theme that permeates as a lens that all of the rest is seen by is the concept that the image of God that any individual possesses drastically influences every other aspect of an individual’s life, including everything from social interactions, to career vocations, to daily decisions. That being said, while undertaking the process of education as I am in such an institution, every new idea that is learned has potential to influence my interpretation of who God is and what he looks like. My task then as a theologian is to use scripture to filter, test, and critique my influences to obtain more correct understanding of who God is every day. This undertaking grows increasingly complicating with meditation of events and theories that presents apparent differences to the previously understood concepts of God. With Holocaust Remembrance Day in passing within the last month and the events held on campus, I am unable to avoid pondering to what degree the holocaust influences my concept of God.
At the Panel Discussion held on February 6 on “Remembering the Holocaust in Literature, Film, and Theology,” Alejandro Baer, Associate Professor & Director, Center for Holocaust & Genocide Studies, University of Minnesota, mentioned that the Holocaust is universally accepted as absolute evil. It is with this that any individual that has studied theology to any extent can recognize that the notion of evil presents a particular set of problems to Christianity as a whole. For instance, in my set of beliefs that make up my image of God, is all powerful, and provides care to the world. With this, it is reasonable to believe that God will protect the world from evil, and that he wants to deliver his creations from evil. Ho...
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...to which anti-Semitism is rooted in Christian tradition, to which Christians are to take responsibility for. Both unjust explanations to the problem of evil and anti-Semitism supply mutations to bastardize the image of who God is as described in the scriptures. This bastardization has repercussions to the life of a Christian that is arguably unlimited, and therefore to the utmost importance to account for and strive to correct.
Reference List
Luhman, Regiland S. 1985. “Belief in God and the Problem of Suffering.” The Evangelical Quarterly, 57.4: 327-248. http://www.theologicalstudies.org.uk/, (Accessed February 9, 2014).
Marendy, Peter M. 2005. "Anti-Semitism, Christianity, and the Catholic Church: origins, consequences, and responses." Journal Of Church And State 47, no. 2: 289-307. ATLA Religion Database with ATLASerials, EBSCOhost (accessed February 10, 2014).
“Modern anti-Semitism, in contrast to earlier forms, was based not on religious practices of the Jews but on the theory that Jews comprised an inferior race. Anti-Semites exploited the fact that Jews had been forced into exile by extolling as ‘fact’ that their ‘rootlessness’ had a genetic basis. A Jew was a Jew not because he or she practiced any particular religion, but because it was a character of his or her blood.”
Jews' Beliefs and the Holocaust In the eyes of many Jews, the Shoah was the most evil act taken out on. the Jewish community and the community. Shoah is a Hebrew word meaning "desolation." and has become the preferred term for the Holocaust for Jews. scholars who believe the word 'holocaust' has lost its significance.
Throughout history Jewish people have been discriminated against relentlessly and while one may think that the world has finally become an accepting place to live in, unfortunately the battle against discrimination still exists even in countries such as the USA. Different opposing groups such as the Ku Klux Klan (KKK) and the Knights Party have not only discriminated against people of non-white races, but they have helped promote anti-Semitism in the United States. Anti-Semitism is the hatred of or discrimination of against Jews, which according to Efron et al. “anti-Semitism was born of modern racial theories and political ideas, or for that matter with Christian anti-Semitism, fueled by distinctive theological ideas unique to Christianity” (Efron et al. Pg. 68).
After reviewing the work of David Hume, the idea of a God existing in a world filled with so much pain and suffering is not so hard to understand. Humes’ work highlights some interesting points which allowed me to reach the conclusion that suffering is perhaps a part of God’s divine plan for humans. Our morals and values allow us to operate and live our daily lives in conjunction with a set of standards that help us to better understand our world around us and essentially allows us to better prepare for the potential life after life. For each and every day we get closer to our impending deaths and possibly closer to meeting the grand orchestrator of our universe.
The Holocaust was a very impressionable period of time. It not only got media attention during that time, but movies, books, websites, and other forms of media still remember the Holocaust. In Richard Brietman’s article, “Lasting Effects of the Holocaust,” he reviews two books and one movie that were created to reflect the Holocaust (BREITMAN 11). He notes that the two books are very realistic and give historical facts and references to display the evils that were happening in concentration camps during the Holocaust. This shows that the atrocities that were committed during the Holocaust have not been forgotten. Through historical writings and records, the harshness and evil that created the Holocaust will live through centuries, so that it may not be repeated again (BREITMAN 14).
Religious people from many religions all over the world need a response to the Holocaust to understand what to believe, why it happened, and what can be done to prevent it from happening again. Some religious people need a response to the Holocaust to justify their belief in God after such destruction has taken place, even though God is supposed to be benevolent, all loving. Jews specifically need a response to the Holocaust a great amount of those who died in the Holocaust were Jewish and since then many theologians have tried to decipher the message of the Holocaust. Fackenheim has a unique response to the Holocaust and his theory of a new commandment, and his answers of how to prevail after such evil was committed are unusual and controversial. The 'Commandment' is explicit and detailed, and although Fackenheim's theories do not explain why the Holocaust happened, or how to prevent it, he explains how to live after the Holocaust. Sacks continued to believe in God after the Holocaust and does not think that the Holocaust was unique, and recognises the previous persecutions of the Jewish people. Although this constant destruction against the Jewish people is not positive, the idea that the Jewish people can always survive and recover from such events is encouraging and hopeful.
In this paper, I will argue against two of the many proposals that Andrea M. Weisberger represents in her book, Suffering Belief. I will first argue against her claims that evil is not necessary as a means of bringing forth good and that it is not a counterpart to good because she is not successful in acknowledging that the very basic elements of compassion are driven by the roof of suffering, and that one without the other, only results in the absence of higher consciousness. My second argument will be against her proposal which states that evil is not necessary for a long term good because she fails to recognize that the evil which involves millions of deaths due to natural disasters or man-made events, is necessary to maintain the earth’s carrying capacity in the long run. Weisberger’s claim that evil is not necessary as a means of good branches into two different points. Her first point, being that evil is not necessary to maintain the earth’s carrying capacity in the long run, and second, that evil is not necessary for long term goods. I will argue with her proposal against long term goods later in my paper, and for now, focus on her proposal against short term goods and how evil can’t be a means in bringing forward good in general, along with her rejection of the idea that it can’t be a counterpart to good.
To provide a logical flow for his argument, Sinnott-Armstrong presents a process of elimination, stating that gratuitous suffering exists, therefore, an all-good and all-powerful God must not (85). To prove this point, Sinnott-Armstrong gives a series of analogies, mainly involving cases of suffering towards babies (84) as an example of the extreme unfairness of evil, as it affects even the most innocent of humans, undeserving of any form of suffering, calling attention to suffering’s gratuitous nature which God supposedly allows. In addition, Sinnott-Armstrong further justifies his conclusion by critiquing eleven main responses Christian theists have posed throughout history to account for the existence of evil, taking the angle that humans cannot prove that suffering has any purpose that may be proven to be directly linked to God, therefore making it more likely that gratuitous suffering exists
As if this line was a noose that has been left on your neck waiting to see if you’ll truly believe in Him or not. The feeling of it lose shows the trust you have in him but when it starts to tighten ever so slightly it is showing how people start denying God. With saying this it is held to a certain accountability, because a person just doesn’t just believe or not believe in God. “God in order to alleviate their deepest fears; or, in a more traditional mode, it may have been because they had immediate, personal experience with a benevolent God. Whatever their reason, the Holocaust has made it clear (if it was not clear before) that the powers-that-be-in the world, whether natural or human, do not always work for human good (Dorff 29).” Dorff shows the point that as a people have the same power as the next but how the person uses it is what defines us. You’ll either have the power to be helpful or use it in a twisted and maniacal way. This also applies to how a person looks at their own faith. Just because people have the same resources as the next, doesn’t mean that it will be used the same way. “The realization of the existence of omnipresence of such superhuman powers can, of course, make one very much afraid. After all what is out of one’s control can potentially be dangerous and harmful. But, from its beginning, the Jewish tradition trusted that the presence of the divine in the world was primarily a benevolent one. Although God might manifest Himself in very negative ways, that was considered the norm (Dorff 28).” There is a point to be made that many don't like to think about. How could a wonderful God allow something like the holocaust to happen? “With these considerations in mind, we can now face the question directly...The answer depends upon which sense of “divine” you are using. If you have the second sense in mind, then God is obviously not in
Anti-Semitism is antagonistic vibe toward or partiality against Jews as a religious, ethnic, or racial gathering, which can run from singular contempt to standardized, rough abuse. Against Semitism has a long history, reaching out back to the Greco-Roman world and coming full circle in the Nazi Holocaust. Prior to the nineteenth century, most against Semitism was religiously inspired, in view of oft-rehashed Christian claims that the Jews had killed Jesus, and that their refusal to acknowledge Jesus as the Messiah made them criminals who merited below average status. Judaism was the main vast religious minority after Christianity turned into the official religion of Europe thus experienced oppressive enactment, abuse and savagery. Religious hostile to Semitism (some of the time called against Judaism) as a rule did not influence those of Jewish lineage who had
Anti-semitism originates back to the Middle Ages, when Christians believed that Jews were responsible for the death of Jesus. They were also accused of the ritual murder of Christian children in what were called blood libels. The main idea of racial anti-semitism was developed and presented by a philosophist named Joseph Arthur de Gobineau, explaining that the Je...
Trip, D. (1999), “The Christian view of suffering” [Online], Exploring Christianity. Available from: http://www.christianity.co.nz/suffer4.htm [Accessed 18 April 2008].
The need of theodicy in the ongoing face of suffering the world is ever apparent for Christians. The Christian faith being based on grace demands a response to evil in the world. However, the Christian response is that hope for the theist is based on the age to come. For that to happen God must be good and just. Theist must continue to deal with the difficult question of evil in the world to reach an understanding that address the attempts of atheist to dismiss God complete on this single issue. In the end, theodicy is the only path to possibly address the problem of evil from a theistic
Throughout history many groups of people have been ostracized for their appearance, religion, cultural, and social traits. Beginning in ¬¬¬pre-Christian society people of the Jewish faith have been blamed and alienated from society. Anti-Semitism, or hostility or prejudice against Jews was a distorted belief that changed course over history. Although in pre-Nazi Germany anti-Semitism was apparent, Hitler used propaganda to change anti-Semitism from some people having prejudice towards Jews to eventually the dehumanization and genocide of Jewish people.
Suffering and pain are all around us. The world is filled with famines, wars and diseases. Evil is a part of everyday life. Some of these evils are due to man’s own inhumanity (moral evils), while others seem to have no reasons for occurring (natural evils). At times it seems as if it is too much to bear and people begin to question the evil in the world. The problem of evil leads people to question the existence of God. Surely if there was a loving and all powerful God, there would be no evil. Why would a God who loves His people allow so much pain and suffering to occur? According to Moreland and Craig, “The greatest intellectual obstacle to belief in God is the so-called problem of evil (Moreland and Craig 536).” This paper will look at the logical argument for evil and the Christian’s response to the argument.