Children are always referenced in the Holy Bible from time to time. A good example of this is noted perfectly in Matthew 18:3. The bible states that “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven.” Additionally, these themes about children are used hand in hand with the innocence of Adam and Eve before they ate of the fruit from the tree of knowledge of good and evil. Adam and Eve are described as children in this context because of their naivety towards their nakedness and pure state of mind. The three articles that will be addressed in this essay are how children are used in a biblical context for adult believers, children’s spiritual journey through the guidance of their parents or role model, how baptismal theology and practices have changed throughout the years for children from their church’s ministry, and the religion of the Protestant child in Early America.
How are children used in a biblical context for adult believers?
Children are used in a biblical context for adult believers in many ways. As stated earlier, Adam and Eve were great examples for being described as childlike and pure from sexual desires. “Some Christian writers explained that Adam and Eve could’ve possibly been pre-pubescent because of their lack of consciousness of their unclothed state (Salvesen 309).” In the Syriac theology, Matthew 18:3 is incorporated in with Adam in his childlike state to give other followers an idea that if they are to regain an “Adamic status” then they will be able to re-enter Paradise (Salvesen 309). Additionally, the state of Adam is to be regained through Christ only, which is the second Adam.
A writer by the name of Aphrahat demonstrates Matthew 18:3 in a rather...
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...cally lays a guideline for parents to raise their children similar to taking care of a garden. This idea of raising the child in Christ can help them spiritually develop through God (Lin 195). Parents are also considered spiritual teachers towards their children and how their identities are molded after years of being exposed to the religion. Discipline in the bible is also recognized for children’s behavior. One of the biggest things emphasized by Sisemore is a child honoring their father and mother. He also tries to have children incorporate children in their church. This could help the children understand what their position is in church and the importance of their religion (Lin 196). The whole concept of Sisemore’s book is to help parents and other professionals involved in a child’s life to incorporate biblical views that could nurture them in the long run.
A deeply pious man, John considers the Bible a sublime source of moral code, guiding him through the challenges of his life. He proclaims to his kid son, for whom he has written this spiritual memoir, that the “Body of Christ, broken for you. Blood of Christ, shed for you” (81). While John manages to stay strong in the faith and nurture a healthy relationship with his son, his relationship with his own father did not follow the same blueprint. John’s father, also named John Ames, was a preacher and had a powerful effect on John’s upbringing. When John was a child, Father was a man of faith. He executed his role of spiritual advisor and father to John for most of his upbringing, but a shift in perspective disrupted that short-lived harmony. Father was always a man who longed for equanimity and peace. This longing was displayed in his dealings with his other son, Edward: the Prodigal son of their family unit, a man who fell away from faith while at school in Germany. John always felt that he “was the good son, so to speak, the one who never left his father's house” (238). Father always watched over John, examining for any sign of heterodoxy. He argued with John as if John were Edward, as if he were trying to get Edward back into the community. Eventually, John’s father's faith begins to falter. He reads the scholarly books
As children, we are often told stories, some of which may have practical value in the sense of providing young minds with lessons and morals for the future, whereas some stories create a notion of creativity and imagination in the child. In Karen Armstrong’s piece, “Homo Religiosus”, a discussion of something similar to the topic of storytelling could translate to the realm of religion. Armstrong defines religion as a, “matter of doing rather than thinking” (17) which she describes using an example in which adolescent boys in ancient religions, who were not given the time to “find themselves” but rather forced into hunting animals which ultimately prepares these boys to be able to die for their people, were made into men by the process of doing.
Faith plays a pivotal role in our construction of religion. The work of Dr. Sharon Parks analyzes faith development throughout one’s life span but pays special attention to emerging adulthood. Dr. Parks has an extensive academic career which incorporates her attendance of Princeton University’s theological seminary. As well as her attendance of Harvard University’s divinity school where she obtained her doctorate. Through her extensive research in areas such as “developmental psychology, religion, theology, leadership and ethics” (Service Resources, 2014) Parks is able to focus her work on faith development. Her work is influenced by theorists such as Erickson, Piaget, Perry and Levinson but primarily it is based off of Fowlers work in faith development. Her background in teaching and counseling has allowed her close access to seeing students during this important portion of their lives.
When researching daily life in the Elizabethan Era, there were two prominent social classes throughout most of England. The upper or noble class families were akin to today’s upper class. However, the low-class families were much different from today’s low-class families. The gap between the two classes was so huge and a majority of England was impecunious. Most of the low class was orphans, abandoned wives, widows, the infirm, and the elderly. Each class, even the ones in the middle would despise anyone in a class lower than their own (Forgeng 21). Due to a lack of education, an overload of household responsibilities, and a lack of social acceptance, low-class Elizabethan English children were unable to flourish.
As a child, Hazel Motes is indoctrinated in religious fundamentalism by his grandfather, “a circuit preacher, a waspish old man… with Jesus hidden in his head like a stinger” (9). Time after time young Haze hears the searing sermon of his Bible-thumping grandfather who, in front of a crowd, would point to his grandson, “that mean sinful unthinking boy,” and pronounced him “redeemed”: “That boy had been redeemed and Jesus was not going to leave him ever…. Jesus would have him in the end!” (10). Understanding Jesus as the “soul-hungry” devourer, as “something awful,” the boy very early comes to the conclusion that “the way to avoid Jesus was to avoid sin” and, at the age of twelve, decides to follow the preacher’s calling like his grandfather. Furthermore, Haze’s mother, with “a cross-shaped face” reinforces the fundament- alist piety in her son by equating the boy’s germination sexuality with sin. Her chilling question “what you seen?,” to the shame-faced boy who just had a peek at a naked w...
In this paper, I will be using Victor Turner’s concept of liminality to analyze the Christian rite of passage of baptism. Turner built upon Arnold van Gennep’s three-stage model of rites of passage, focusing on liminality rather than reaggregation and introducing the concept of communitas as the unstructured community during the liminal stage in which all members are equal. By using the anthropological lens of Turner to analyze baptism, specifically Jesus’ water baptism in the book of Mark, I hope to apply his concepts of liminality and communitas to the text to gain a deeper understanding of the model for modern Christian baptism rituals and interpretations, including Spirit baptism.
Revised Standard Version Catholic Edition Bible. Eds. Dom Bernand Orchard, Rev. R. V. Fuller. San Francisco: Ignatius Press, 1966. Print.
There were a lot of reasons Joseph Girzone titled his book "Joshua and the Children". I think the main reason for the title was because of Joshua’s purpose in the town. The author explains how Joshua is there to fulfill "his Father’s" promise. Joshua wants to teach all the children of the town to get along and be at peace with each other. Joshua says it is too late for the adults to learn the way, who have lived hateful lives. Joshua must turn to the children if he wishes to change the future. He believes that if he teaches the children to not hate, and to respect others, regardless of racial or ethnic differences, then the world will improve when they become adults. This new generation will then bring happiness to the world. Joshua knows that these children were victims of their parents’ wrongdoings. He knows that they were born into a society filled with hate. Hate for members of a different race. Hate without reasoning. He feels it is wrong what the adults are doing to the children. They are being brought up to believe that it is OK to mistreat somebody who is "different" from you. This is why Joshua felt he should teach the children, and not the adults.
The goal of this book review on Engaging God’s World written by Cornelius Plantinga Jr. is to examine his ideas on redemption, vocation in the Kingdom of God, and to explore his thoughts on Christian education as described in the book’s epilogue. Cornelius Plantinga Jr. discusses several key notes regarding redemption, such as salvation. Vocation in the Kingdom of God is another subject he touches on in relation to the way God works within His Kingdom connecting us to the ‘King of Kings’ as his ambassadors on earth. Lastly, Plantinga explains his view on how Christian education is important to sustain ourselves, earth now, and the New Earth.
...onses To Pedophilia." Theological Studies 55.1 (1994): 124. Academic Search Complete. Web. 6 Apr. 2014.
Baptism, one of the most prevalent signs of Christian faith, has, for a long time, been a highly debated topic within the community of the body of believers. There are many different ideas surrounding the different practices and views of baptism, even the reason of why we carry out the act of baptism. Just as the idea of a marriage ceremony is to profess your love and commitment to each other, a baptism ceremony has the same effect, but instead your commitment is to Christ. This essay will take a look at this topic, the philosophical ideas surrounding it, how the Bible address it, and also the historical context in which this theological topic falls into.
New Revised Standard Version. New York: American Bible Society, 1989. Print. The. Russell, Eddie.
The New Interpreter's Study Bible: New Revised Standard Version with the Apocrypha. Nashville: Abingdon Press, ©2003.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
The pastorals are generally regarded to have been written sometime in the late 1st or early 2nd century.[1] Thus, by reading these works and by examining other early Christian writings from this time period, we can understand what Christians were most concerned with at this time. In doing so, early Christian theology becomes apparent. We will examine three major changes: the apparent interest in establishing conventional social norms regarding gender roles, the surfacing of the clergy, and how the view of non-believers on Christians changed through the years with writings such as the Pastorals, Galatians, and 1st and 2nd Corinthians to back up our findings.