Thursday, January 30, 2020

Christian Worldview and Culture Essay Example for Free

Christian Worldview and Culture Essay Today’s cultural landscape has been shaped by the likes of MTV (entertainment), Steve Jobs (technology), and Mark Zuckerberg (social networking). Society often prefers accepting the â€Å"worldviews† of these and other influential people, rather than hearing the message of the Good News of Jesus Christ which offers redemption to a â€Å"fallen† world. We cannot ignore the reality that a vast majority of cultural advancements are produced by â€Å"non-Christian culture-makers, who, as they become more self-conscious and consistent with their anti-Christian stance, will express their unbelief in their artifacts with increasing boldness. Christians cannot dismiss the impact and relevance these contributions have made on society. One of the great challenges believers are confronted with is developing an understanding of the importance of expressing and sharing our Christian worldview in the midst of various competing ideologies. One of the hidden ideologies that secular culture promotes is that we can â€Å"take care of ourselves† thus, refuting any notion that we are dependent on Christ to meet every human need, including the need for salvation. Christian disengagement from culture is contrary to Christ’s example of Incarnation. Christ did not consider human culture unworthy of his attention and love. He set aside his divinity and put on human flesh so that he could engage us on a social and cultural level. The great commission is an affirmation of Christ’s desire for his followers to â€Å"go into all the word†, engaging culture and preaching the gospel. What is â€Å"Culture†? Culture can be defined using three different approaches: agricultural, sociological, and anthropological. The agricultural approach to defining culture â€Å"is derived from the Latin cultura†¦ meaning to plow or till. † Culture is understood from a farming or agricultural perspective which entails the â€Å"practice of cultivating the soil, producing crops, and raising livestock. † The reference to someone being â€Å"cultured† is drawn from this farming metaphor. Education in this sense is the â€Å"cultivation† of the mind. The sociological approach to defining culture deals with social class distinctions of â€Å"high† (elite) and â€Å"low† (mass) culture. This aesthetic standpoint is mainly concerned with the â€Å"intellectual and artistic achievements of a society. † High culture is associated with the highest ideals of what is (in a subjective sense) â€Å"good†. A cultured person is one who has been acquainted with and educated in the â€Å"finer things† of art, literature, music, etiquette, socialization, as so on. The anthropological perspective regarding culture is concerned with â€Å"the whole way of life of a group or society, not just its better achievements. † Unlike the sociological perspective, this approach does not make distinctions between sophisticated and primitive social groups. It simply acknowledges that all â€Å"activity† which is produced by a social group (texts, art, music, food, artifacts, philosophy, ethics, etc. is that group’s culture. H. Richard Niebuhr states, â€Å"[S]ocial life is always cultural† and culture is the product of â€Å"human achievement†. Humanity Was Created For â€Å"Good Works† Culture, as expressed by the creativity of human activity, is a reflection of God who Himself is a creative being. Human understanding of order and beauty is only possible because of God’s magnificent creation of the heavens and the earth. God validated the beauty of creation when He â€Å"saw all that he had made†¦ was very good† (Genesis 1:31). Man and woman were created in the divine image and likeness (imago dei) of God and were entrusted by God to care for and tend to His creation. Man was given the responsibility of â€Å"cultivating† the Garden of Eden and in doing so bringing glory to the Creator. Here we should take notice between the similarities of the word cultura (plow, till) and cultus which is a â€Å"veneration of the divine†. This should give us a greater insight regarding how â€Å"the human race [was] called to interact deliberately with the earth—[working, tilling, cultivating]—while at the same time lovingly serving his divine Master†¦ and worshiping his Maker. Adam â€Å"performed his culturative activities in response to and as a reflection of God’s creative acts. † Competing Worldviews All of humanity’s artistic and creative works reflect the worldview of those who created them. As a result of the Fall the imago dei has become distorted, causing humanity to shift the focus of their creative and culturative activities away from exclusive worship to God. As a result humanity has developed â€Å"unholy motives†¦ even though superficially [our creative activities] may be of some benefit. Man’s creative outlet is disoriented—seeking to glorify himself through the works of his own hands. Once we understand that all human creative efforts are a reflection of the inner beliefs and values of the mind and spirit, we can assess the intention of human activity properly. The Tower of Babel (Genesis 11) was the product of human efforts to succeed, using human ability, independent of God. Today’s â€Å"pop† culture seeks to create a new Babel in which human achievement and technological advancement create the false notion that we can live independent of God, or even worse, have no need of God. Thus, culture always reflects a society’s religious and philosophical values, â€Å"[flowing] out of the heart—as it were—of the society which produces it. † A Christian worldview based on God’s Word will discern the â€Å"the ideological bias of the medium and ideological content of the message of non-Christian (and Christian) artifacts. † This is essential for the Christian because there is no neutrality in the message embedded in the works of man. We are not idle spectators, â€Å"[We] must take sides at all times in everything [we] do. † Christian Approach to Culture (Christ and Culture) There has been much debate as to the extent in which Christians are to engage the culture that we live and worship in. Should Christians adapt a Monastic approach secluding ourselves from society? Or, are we to engage the world in such manner that our Christian distinctiveness is lost? H. Richard Niebuhr, in his book Christ and Culture, suggests several â€Å"Christian answers to the problem of Christ and culture. † Niebuhr offers five approaches Christians have historically taken in an effort to understand their position in Christ and involvement with culture. These are: â€Å"Christ against culture,† â€Å"Christ of culture,† â€Å"Christ above culture,† â€Å"Christ and culture in paradox,† and â€Å"Christ the transformer of culture. † The â€Å"Christ against culture† approach proposes that loyalty to Christ is a â€Å"rejection of cultural society†. He critiques this stance as a â€Å"radically Christian answer to the problem of culture†. Indeed, it is impossible for a Christian, or any person, to totally reject and remove themselves from the influence of and involvement with culture. God has taken the opposite approach. He did not reject the world when Adam sinned, but rather engaged the world and put into motion the plan of redemption through Jesus Christ. Christ stepped into our earthly realm and became subject to the influences and temptations of human culture â€Å"yet was without sin† (Hebrews 4:15). Christ’s relationship to culture was to use the elements of culture to reveal God the Father and the Kingdom of Heaven to fallen humanity. The second model, â€Å"Christ of culture,† is the opposite of the â€Å"against culture† model. It seeks social and cultural engagement with the world. It attempts to make the gospel meaningful to society by extending its reach beyond â€Å"a selected little band of saints† and is able to engage those of â€Å"high† and â€Å"low† social strata. While the effort to make Christ a part of culture may reach those who would remain otherwise unreached, there is a susceptibility to â€Å"distort the figure of the New Testament Jesus† in an effort to accommodate a social-gospel agenda. This is done by relegating Jesus into what we need him to be in an attempt to address our social and cultural problems. Jesus is a great humanitarian if we are fighting for human rights or a great teacher if we are engaged in philosophical debate. Again, this model can be useful in reaching out to the culture, but we cannot compromise the truthfulness of the gospel for a specific social agenda. The third paradigm is â€Å"Christ above culture†. This view proposes that â€Å"the fundamental issue does not lie between Christ and the world†¦ but between God and man. † By placing Christ at the center, and not against culture, this approach avoids separating â€Å"the experience of grace from cultural activity†. There are three distinct groups in this category: â€Å"synthesists,† â€Å"dualists,† and â€Å"conversionists†. Synthesists affirm â€Å"Christ and culture† (both/and) rejecting a â€Å"Christ or culture† (either/or) approach. They maintain that Jesus â€Å"is both God and man, one person with two natures† and that the works of human nature cannot be separated from the grace of God, â€Å"for all those works are possible only by grace. † Essentially, Christ cannot be against culture because God created nature. Likewise Christ’s incarnation allowed him to actively participate nd engage with the culture of his day. One area that could lead to problems in this approach is by synthesizing Christ and culture in such a manner where Christ becomes subservient to culture. If culture assumes the dominant role in this synthesis, the Church will risk becoming more â€Å"cultural† and less Christ-like because it has elevated culture to the same status as Christ through whom all things were made and exist and â€Å"without him nothing was made that has been made† (John1:3). The dualist approach sees â€Å"Christ and culture in paradox†. This view â€Å"makes sharp distinctions between the temporal and the spiritual life, or between what is external and internal, between body and soul, between the reign of Christ and the world of human works and culture. † There is a line drawn between God and â€Å"us†. In the dualist’s view all of human culture is fallen. For dualists the works of Christians within the church and non-Christians outside of the church are equally corrupt. The dualists are in a state of paradox since they cannot reconcile the concept of â€Å"law† and â€Å"grace†. They fail to realize that Christ came to earth to remove the line of separation between man and God. As Christians we must understand that while the world is in a fallen state and under â€Å"law†, at the same time it is under â€Å"grace† and we are to â€Å"go into all the world and preach the good news to all creation† (Mark 16:15). The third group that embraces a â€Å"Christ above culture† paradigm is the conversionists. â€Å"What distinguishes conversionists from dualists is their more positive and hopeful attitude toward culture. Conversionists see Christ as the transformer of culture. They embrace the redemptive work of Christ in the here and now. They are not looking to some eschatological future where one day they all will be restored. The conversionists have a hopeful outlook regarding culture and look forward to its restoration from a corrupt state. â€Å"Christ transforms the fallen culture in that â€Å"he redirects, reinvigorates, and re generates† the life of man from a corrupted state. Once man has been regenerated, he will produce â€Å"good works†. The transformative power of Christ in the life of fallen humanity redeems us: â€Å"For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them† (Eph. 2:10). It is not our works which cause us to be redeemed but rather, our works are a testimony to the world that we are no longer bound by the curse of sin and corruption. Conclusion Because we live in a period of world history that offers the greatest tools and opportunities for cultural engagement, we cannot ignore the importance of understanding Christ role, through the Church, in today’s culture. To engage with culture, theology and ecclesiology needs to be both critical and artistic†¦ such engagements require theology to be open to the insights of cultural studies and alert to the ways in which contemporary culture is shaping religion. † Social networking sites, email, iPhones, cable TV, movies, music, art, and literature are the vehicles th at are being used to promote the beliefs and values of our society. Satan has done a great job in using culture to enslave society, tempting us to sin and forfeit our relationship with God our Creator. Our fleshly appetites are satisfied by images of sexuality, greed, power, and self-assertion. The danger of a culturally advanced society is that it seeks to replace God with its achievements. It seeks salvation, joy, peace, and prosperity via its own human efforts and imaginations. Because we have been brought from â€Å"darkness to light† we must shine the light of the gospel of Christ by engaging the culture in which we live, work, play, and worship. For this reason, every Christian must â€Å"seize the opportunity that the contemporary circumstances present to us and boldly set out to transform the earth. †

Wednesday, January 22, 2020

Plagiarism Essay -- Education Writing Essays

Plagiarism When we have an idea or insight, rarely is it the first time it has ever occurred to an individual. Furthermore, what we learn through formal education, dialogue, and reading (for those who pay attention) becomes an integral part of our thought--we assimilate the ideas of others. Thus, what we may think and say is not necessarily of our own origin, but rather it is a conglomeration of the ideas of others in conjunction with our own native thoughts and understanding--such is human nature. However, there is a fundamental difference between this assimilation of idea and thought through socialization/education versus plagiarism. Plagiarism is defined, as the knowing act of stealing another's ideas and passing those ideas on as your own with the intent to deceive. It is theft of intellectual property which is owned and has value. Plagiarism is to steal and lie while assimilation is the process of educating the mind to gain knowledge from a vast variety of sources. Even though there is sig nificant difference between the legal and moral dealings of plagiarism, there is overlap between the is and ought. Socrates and Confucius, we have read, would agree that assimilation is necessary for education and for being moral, but, as I will show, consider that plagiarism is immoral. To understand Socrates view on plagiarism, we must first understand the basis for what he considers moral. Morality, Socrates believes, is that which induces happiness and is in our best, long-term interest and that to live unpleasantly is immoral or evil (Plato 1956, pg.56). Furthermore, Socrates believes that we only are immoral out of ignorance for what is in our long-term best interest. Hence, immorality is due to a lack of knowledge. Thus, while ... ...own its scholars. Plagiarism has become so widespread and tolerated, that it is almost too much work to eradicate. The result is sending a message to students that plagiarism is an issue of cleverness (who can avoid being caught) rather than morality. For this, I am saddened that higher standards of thought and morality are not enforced for the good of the scholar and society. References Plato. Translated by Martin Ostwasl, Edited and Introduced by Gregory Vlastos. 1956. Protagoras. Upper Saddle River, New Jersey: Prentice Hall Confucius. Translated by Arthur Waley. 1989. The Analects of Confucius. New York: Vintage Books- Divison of Random House, Inc. King James Version, The Holy Bible. Kant, Immanuel. Translated by James W. Ellington. 1993. Grounding for the Metaphysics of Morals3rd Edition. Indianapolis, Indiana: Hackett Publishing Company, Inc.

Tuesday, January 14, 2020

Beowulf: An Epic Hero Essay

â€Å"I resolved when I set out on the sea, sat down in the sea- boat with my band of men, which should altogether fulfill the will of your people or else fall in slaughter, fast in the foe’s grasp. I shall achieve a deed of manly courage or else have lived to see in this mead-hall my ending day† (Garcia) Beowulf was from a far away world to seek the challenges with the beasts and show his great courage and speaks as an epic hero. Beowulf announces his name and shows his glory and invoking the reputation he has for himself through his great deeds. â€Å"The man whose name was known for courage the Great leader, resolute in his helmet, answered in return: â€Å"We are retainers from Hygelac’s band. Beowulf is my name.† (340-343) Beowulf sails from the seas and to meet King Hrothgar and to display his honor and glory to fight the beast, Grendel. Beowulf makes his battle with Grendel by announcing it will be a hand-to-hand combat as he gains extra glory for himself. Look more:  beowulf essay â€Å"I have heard moreover that the monster scorns in his reckless way to use weapons; therefore, to heighten Hygelac’s fame and gladden his hear, I hereby renounce sword and the shelter of the broad shield, the heavy war- board: hand to hand is how it will be, a life and death fight with the fiend â€Å" (433-440) How strong does a medieval epic hero have to be? Strong enough to rip a demon’s arm out of its socket and use of no weapon. â€Å"The monster’s whole body was in pain, a tremendous wound appeared on his shoulder. Sinews split and the bone- lapping burst. Beowulf was granted the glory of winning; Grendel was driven under the fen-banks, fatally hurt, to his desolate lair.† (814-820) The only battle Beowulf uses a weapon to defeat the dragon; its because the dragon has its own special advantages, venom and breathing fire. He is demonstrating his own strength, bravery and prowess, not just using better weapons. â€Å"I’d would rather not use a weapon if I knew another way to grapple with the dragon and make good my boast as I did against Grendel in days gone by. But I shall be meeting molten venom in the fire he breathes, so I go forth in mail-shirt and a shield.† (2518-2534) Beowulf the epic hero is one who places himself at risk for another by performing great deeds of courage he has. He is looked up to by many of his strength, leadership, and success. With the strength of thirty men in one arm, the courage to fight monsters, and the knowledge to respect and consider others’ feelings, Beowulf is the epic hero of that time.

Monday, January 6, 2020

Sociology A Very Good Understanding Of Sociology

Prior to this class, I thought that I had a fairly good understanding of sociology. I have since learned and realized how encompassing socially is and how important it can be. Sociology is defined as the study of human social relationships and institutions. It ranges from crime to religion, racial issues and social class, and so on. The purpose of sociology is to understand how actions and consciousness are both shaped and shape cultural and social structures. Sociologists dedicate their lives to studying the nuances of society and culture and their relationship to everything else. They attempt to understand how what is done effects everyone on a personal and societal level. They investigate things from the personal level, to the societal, and even global levels. Sociology contains three main perspectives, symbolic interactionism, functionalism, and conflict theory. Symbolic interactionism is more of a micro concept, while the other two are macro concepts. 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