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Biblical world view paper
Biblical worldview essay 104
Biblical worldview essay 104
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Worldview: Intro
[Become Familiar withthe Bible]
Overall, people and scholars tend to need to study analytical content, 'A set of set assumptions or beliefs that affect how we think ... (Cosgrove, 2006, p.19 ... perspective from which we interpret all of reality" (Keller, 2012, p.157)'--Lecture 1. By certain laws, citizens are allowed to have private worldviews that are perhaps shaped by education life-experiences, and cultural relationships; considered a foundation of [common] assumptions or beliefs.
The nature of humanity will be studied to guide the belief that humans are set out by a higher power to represent this God to reach certain goals: such as reaching perfection while applying God-like reasoning, moral purity while communicating on a high level of cognition, in order to love the ones who cannot love back (Lecture 1). Also, the quick collaborative collection pf Jesus' disciples are briefly understood to set a stance for comprehending the purpose of mankind, God, Jesus, and the Word of God. Finally, the text of this essay will touch on the personal convictions of the author of this specific essay.
Purpose: Challenge your assumptions while considering what you believe. Ultimately, become familiar with the Bible.
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[God]
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(2007). The hip-hop church: connecting with the movement shaping our culture. The Journal Of Youth Ministry, 5(2), 102-106 Dixon, L., & Anglican Priest, D. J. (2012). Christianity and the Black Church. Black Theology: An International Journal, 10(2), 226-227. doi:10.1558/blth.v10i2.226
Harvey, B. (2012). THE EMOTIONS OF JESUS. Stimulus: The New Zealand Journal Of Christian Thought & Practice, 19(1), 19-23
Lecture 1 and 4. CWV-101, Grand Canyon University
Topic 3 Study Guide, Grand Canyon University
Usita, L. (2007). Engaging the soul of youth culture: Bridging teen worldview and Christian truth. Journal Of Youth Ministry, 5(2),
Christianity falls under the category of Theism, which is the belief in only one personal god. Christian worldview believes that God sent humanity His only son so that we can learn about God and how He wants us to act. Jesus is crucified later in His life on a cross, which relieved us from losing a relationship with God due to our sins. When analyzing the Christian worldview, we learn that God came to earth in human form as Jesus Christ to experience life with humanity and restore earth back to harmony. In this paper I will discuss God, Jesus, and humanity individually, how restoration will occur, and finally, analyze and reflect on the Christian worldview.
Montgomery, William. Under Their Own Vine and Fig Tree: The African-American Church in the South. Louisiana: Louisiana State University Press, 1993. Print.
The second edition of “African American Religious History: A Documentary Witness,” covers the religious experiences of African Americans—from the late eighteenth century until the early 1980s. My paper is written in a chronological order to reflect on the progress blacks have made during the years—by expounding on the earliest religion of Africans to black religion of today. Race Relation and Religion plays a major role in today’s society—history is present in all that we do and it is to history that African-Americans have its identity and aspiration.
Kroll, P. (2006). The African-American Church in America. Grace Communion International. Retrieved March 20, 2014, from http://www.gci.org/history/african
James H. Cone is the Charles A. Briggs Distinguished Professor of Systematic Theology at Union Theological Seminary in New York City. Dr. Cone probably is best known for his book, A Black Theology of Liberation, though he has authored several other books. Dr. Cone wrote that the lack of relevant and “risky” theology suggests that theologians are not able to free themselves from being oppressive structures of society and suggested an alternative. He believes it is evident that the main difficulty most whites have with Black Power and its compatible relationship to the Christian gospel stemmed from their own inability to translate non-traditional theology into the history of black people. The black man’s response to God’s act in Christ must be different from the whites because his life experiences are different, Dr. Cone believes. In the “black experience,” the author suggested that a powerful message of biblical theology is liberation from oppression.
Author of “The Negro Family”, E. Franklin Frazier believed that the centrality of the bible, structure of Black worship, and notion of God that evolved from the invisible institution to the Black Church was confirmation of the power of white influence . These tactics and different developments were merely adaptive methods used by slaves in order to worship freely in a confined space. Frazier’s beliefs were undermined by author Gayraud S. Wilmore’s description of Vodun in his book Black Religion and Black Radicalism. Frazier’s contention that black religion was evidence of white influence assumes a blank and passive slate. While Vodun in West Africa did have organization that was probably “infiltrated by Roman Catholicism” the goal of New World Africans was to adapt and understand their lives (Wilmore 43). Although white influence was forced upon New World Africans, slaves did not accept this influence but rather interpreted it to create a new, place-based Vodun religion. Vodun adapted to New World conditions, functioned as a coping mechanism, and possessed evolutionary qualities.
... This would be no small feat since Christians had for generations practiced and defended not just slavery, but the hatred and demise of anything black or African. Cone's mission was to bring blackness and Christianity together.” # In 1969, Cone published Black Theology and Black Power. In this book, Cone brought attention to racism in theology and proposes a theology addressing black issues, this theology would provide liberation and empowerment of blacks and “create a new value structures so that our understanding of blackness will not depend upon European misconceptions.”
The African Methodist Episcopal Church also known as the AME Church, represents a long history of people going from struggles to success, from embarrassment to pride, from slaves to free. It is my intention to prove that the name African Methodist Episcopal represents equality and freedom to worship God, no matter what color skin a person was blessed to be born with. The thesis is this: While both Whites and Africans believed in the worship of God, whites believed in the oppression of the Africans’ freedom to serve God in their own way, blacks defended their own right to worship by the development of their own church. According to Andrew White, a well- known author for the AME denomination, “The word African means that our church was organized by people of African descent Heritage, The word “Methodist” means that our church is a member of the family of Methodist Churches, The word “Episcopal refers to the form of government under which our church operates.”
Nashville, TN: Abingdon Press. Print. The. 2003 Roberts, Deotis J. Black Theology in Dialogue. Philadelphia, PA: Westminster Press. Print.
Senior, Donald, The Passion of Jesus in the Gospel of Matthew, (Collegeville: Liturgical Press, 1985).
C. Eric Lincoln and Lawrence H. Mamiya, The Black Church in the African American Experience (Durham: Duke University Press, 1990), 352. Lindsay A. Arscott, "Black Theology," Evangelical Review of Theology 10 (April-June 1986):137. James H. Cone, "Black Theology in American Religion," Theology Today 43 (April 1986):13. James H. Cone, "Black Theology and Black Liberation," in Black Theology: The South African Voice, ed. Basil Moore (London: C. Hurst & Co., 1973), 92, 96.
Walt Mueller’s Youth Culture 101, gives his readers a large gathering of pertinent research and information concerning the younger generation and how they are growing up. For anyone in youth ministry, we know that understanding and relating to every student is a difficult process. Mueller seeks to give youth ministry workers understanding and insight into modern day youth culture and how we must address the problems. We will look at Mueller’s points and discuss how his information can be used in our own youth ministries.
Lincoln, Eric C. and Mamiya, Lawrence, H., The Black Church in the African American Experience (Duke University Press: Durham, N.C., 1990)
Youth ministry originated during the industrial revolution period, in the 19th century. When young men and women started moving into the more central urban areas of cities to start working, the churches started to take notice. They wanted to formally educate the men, women, and adolescence during the urbanization period. A desirable effect was not only education, but rather an awakening to mainly teens. The ministers wanted the teens to realize that through the bible, that they are sinners and need forgiveness. In the 1850s, the YMCA (Young Men’s Christian Association) and the YWCA (Young Women’s Christian Association) were created through the roots of youth ministry. Youth ministry basically takes mostly teens who either have a strong faith, or are somewhat lost in their faith, and tries to encourage them to become even more engaged in their religion.
We I was growing up back in the late sixties and seventies we were no where near inundated with all the information, now available to kids of this generation. Yes we had church groups which mostly involved the teaching of the scriptures. Where did the teaching of theology go, Ms Dead, points out “ that theology may be partly responsible for the church's diminishing influence on young people” page 10. Even though I agree with her on this point in comparison to my growing up in the church. I also believe that there is more to just teaching the Passion of Christ as it is also living in the word of God. She points out the “Youth ministry is not just about youth” it is an eclectic variety of shifting paradigms from the view point of the adolescents and the church.