LECTURE SEVEN - AFRICAN TRADITIONAL RELIGION

LECTURE SEVEN -AFRICAN TRADITIONAL RELIGION

Interrelationship of African Culture and Religion

Introduction – Overview

Before we look at the African Traditional Religion, and see how

culture and religion relate, it is important to get a brief overview of
Africa as a continent. Africa is a very large and diverse continent. It is
filled with dramatic geographic differences and cultural diversity. There
are more than forty separate nations that occupy the continent of Africa
south of the Sahara Desert, each with its own history, political situation,
numerous ethnic groups and multiple languages that comprise sub-
Saharan Africa.

What is Religion and what is culture? The Cambridge English

Dictionary defines Religion as “the belief in and worship of a god or any
such system of belief and worship”. Culture is defined as the way of life,
especially the general customs and beliefs, of a particular group of
people at a particular time”. Mbiti (1989 pp1) says that Religion can be
discerned in terms of beliefs, ceremonies, rituals and religious officiates.
Religion permeates into all the departments of life, so fully that it is not
easy or possible always to isolate it. This would mean that religion and
culture are inseparable. The two are intricately united. Thomas (2005 pp
26) also states that the spiritual ideology that govern African religions
permeates every aspect of African culture and society. The environment
and nature are infused in every aspect of traditional African religion and
culture. This is largely because cosmology, that is the scientific study of
the origin and structure of the universe, are intricately interwoven with
the natural phenomena and the environment.

Mbiti, observes that “Africans are notoriously religious, and each

people has its own religious systems with a set of beliefs and practices”.
These religions are reality, which cannot be ignored or assumed. To
ignore these traditional beliefs, attitudes and practices can only lead to
lack of understanding African behavior and problems. Mbiti underscores
the importance and significance of religion as far as culture is concerned
by stating that “religion is the strongest element in traditional
background and exerts the greatest influence upon the thinking and
living of the people concerned” (1989 pp3). pp2) says that, in
traditional African society, there are no irreligious people. To be human
is to belong to the whole community, and to do so involves participating
in the beliefs, ceremonies, rituals and festivals of that community. To be
without religion amounts to self-excommunication from the entire life of
society, and African people do not know how to exist (live) without
religion.

Because traditional religion permeates all the departments of life,

there is no formal distinction between the sacred and the secular,
between the religious and the non-religious, between the spiritual and
the material areas of life. Wherever the African is, there is his religion.
He carries it to the fields as he sows seeds or harvesting crops. He goes
with it to the party or to attend a funeral. If he is educated, he carries it
with him to the classroom (Mbiti pp2).

In conclusion, it is clear that, one cannot draw a demarcation line

between religion and culture among the African people. Culture is
religion and religion is culture. It is So normally we refer to African
Traditional Religions in the plural, and it’s simply summarized or
written in notation form as “ATR” – African Traditional Religion.

African Traditional Religion: one or many religions

It is almost impossible to talk about African Traditional Religion as if it

exists as a single coherent body of beliefs and practices which can be
identified as “African religion”. African religious systems are very
diverse. They are diverse and as numerous as the ethnic groups that are
present on the continent of Africa, and therefore there is no single creed
that can easily summarize the belief systems of African religions. Mbiti,
states that” we speak of African Traditional Religions in plural because
there are about three thousand African peoples (tribes), and each has its
own religious system.” The African Traditional Religions are not
universal; they are tribal or national. Each religion is bound and limited
to the people among whom it was evolved. One traditional religion
cannot be propagated in another tribal group. However religious ideas
may be spread from one people to another. On the other hand, Adewale
(1994, pp8) observes that “though African religion covers a vast array of
ideas and multi-discipline, scholars unanimously agree that a certain
level of unity exists among all African-religion-cultures. Any inquiry
into the nature of African religion should be conducted with the
understanding that there is a unity of diversity that exists in many
cultures that constitute African religion.

Adewale states that, though African Traditional Religion is practiced

differently, it is still one religion and not many religions. We can borrow
an example from Christianity and Islam religions. Both of these religions
have sects or denominations respectively, based on the way they practice
their beliefs. But that does not make these religions plural. The same
principle applies to the African Traditional Religion. There are a number
of fundamental similarities in the structure of indigenous religions in
general and of African religion in particular, as Idowu (1986 pp56) has
said, “There is a common African-ness about the total culture and
religious beliefs and practices of Africa.” So from that point of view,
African religion can be spoken of in the singular. Therefore, it is
important and useful to speak about African Traditional Religions and
talk about them in broad ways that would seek to bring together certain
coherent structures that make up African religion. Mbiti seems to buy
this idea also. Though practiced differently, it still one religion.

Characteristics of African Religion: The characteristics of the African

Religion reveal that at the heart of this religion is dependency on God.
Here are some of the characteristics

Originated from need: African Religions do not have persons who can
be referred to as founders like Christianity and Islam. Christ is the
founder of Christianity and Mohammed the founder of
Rather than having individual persons as founders, religions were born
in African cultures as people sought help from the universe.

Ethnic centered: African societies is ethnic centered because it is

need-oriented. People did not know the needs of the people outside
Religion in their environment and therefore they could not intercede for
God to meet needs that they did not know
Exerts the greatest influence upon people: Mbiti says that religion is
the strangest element in traditional background, and exerts probably the
greatest influence upon the thinking and living of the people (1969:1).
As human beings, people are influenced by religion in all their areas of
need such as spiritual, mental, emotional and physical

Not only are all of one’s life needs as a human being touched by
religion, but also all of one’s life as a social being.

Functions of African Religion: Not only do characteristics reveal that

African religions are need centered, but also their functions. Let us look
at the functions of these

Unite people
 Support people in times of crisis

Guide people in times of decision making

Validate cultural ways

Correct cultural ways

Facilitates Worship of God. Africans are worshiping people like many

other people of the world. Worship rituals include several activities like
praying to God, offering things to God, sacrificing animals to God,
singing, preaching, dialoguing with others. Worship usually takes a
participatory lively style. People clap their hands, jump, shake hands,
embrace one another, ask each other questions, repeat songs & prayers
and give offerings. Worship can be petition in nature where people ask
God to do something for them. Practitioners of religion in Africa act as
representatives for the rest of the members of their communities. This
representative element of the religious practitioners is manifest in their
prayers and lifestyles. Their prayers are offered to God on behalf of the
community members. This explains why there are many Africans who
do not approach God in prayer directly. When they are sick, have sinned
or need anything from God, they ask the community religious
practitioners (like priests) to petition to God on their behalf (equivalent
to Christian repentance).
The life styles of the religious practitioners also reflect this
representation element. The community recognizes that the religious
practitioners are their representatives before God by giving them tokens
of appreciation. A religious practitioner in Africa is believed to be a
people’s servant to represent the people to God. He is also viewed as
God’s representative to people. While the ancestors are spirits that
represent people to God and God to people, religious practitioners are
the human beings who do the same.

Ancestors: (Christ – our Chief Ancestor?)

According to African religion, the ancestors are very important. Africans

use the good spirits of their ancestors. Africans believe that when good
people die, their spirits continue living and they use them as
intermediaries between God and living people. There are believed to be
two kinds of spirits of dead people. One type is that of good spirits and
these are the spirits of the people who die while being good as far as the
social norms are concerned. These are the spirits that Africans depend
on and for our purpose we will refer to them simply as “ancestral spirits”
to distinguish them from the good spirits that are created as spirits and
have never been in human bodies. The spirits of persons who die
improperly according to the social norms become evil and people do not
depend on them. Instead of being depended on, these evil spirits are
feared, resented and cast away from where the living people
reside. Among the people whose spirits become evil spirits are thieves,
murderers, adulterers, witches, sorcerers as well as those who do not die
properly such as those who commit suicide. While God is depended
upon by the whole community, ancestral spirits dependency is limited to
the families. They are viewed as part of the living members of their
families. Due to a sense of unworthiness and distance, Africans often use
ancestors as intermediaries in their communication with God. One of the
reasons why people use ancestral spirits as go-between, is that there is a
belief that those spirits are worthier before God than people in the
bodies. Body limits one in becoming what God would like one to be, it
is claimed. Distance is another factor that makes people use
intermediaries. It should be made clear that in the worship of God, the
ancestors are supposed to be go-between only. They are not supposed to
receive worship for worship is directed to God alone. God is the object
of worship.

Activity

But there are cases where the focus of worship is shifted from God to the
intermediaries especially in the offering of sacrifices. When this
happens, this is called “Religious corruption”. Religious corruption
occurs because some worshipers do not very much care to whom the
sacrifices are being offered as a long as the sacrifices are offered
properly. The ancestors act as go-betweens and they are expected to
receive the offerings and sacrifices and, then relay people’s requests to
God. Yet, most people do not concern themselves with such distinctions.
As long as they have made sacrifices offering in accordance with the
proper procedures, they are satisfied. The leader may know the
distinction, but people do not care as long as the ceremony is done
properly.

Respect for the ancestral spirit is shown in many different ways. The
chief ways are that of libation and naming and they are the ones we will
examine here. Because the ancestral spirits are regarded as participating
members of the family, they are given their shares of food wherever the
family is having a special meal.

There is also the practice of naming the new born babies in the family
after the ancestors. This is a sign of respect for them.

Human Relationships: (How is the Virtue of Love manifested here?)

Given that Africans are community people, human relationships become
very important. Morality is relational meaning that whatever spoils
relationships is immoral and whatever brings harmony is defined as
good. Relationships start with the extended family. The extended family
group is the basic community unit. The relationship in this unit should
not to be manipulative, exploitative, domineering or competitive. Rather
they should be supportive, sharing and cooperative. Cooperation is
valued above competition and people are taught how to work in teams
rather than as individuals.

Secondly, cooperation is expected because people assume one’s group

members are allies, rather than competitors. Thirdly, Africans practice
cooperation because they assume help is found mainly from one’s group.
To survive, one needs the support of group members so that he can also
receive support when he needs it. Supporting one’s group is both an
obligation and a privilege. If you expect to be helped at one time, then
help others. This spirit of helping others benefits those who are less
fortunate like orphans, widows and the handicapped. Due to these close
relationships, Africans are more of a “shame” than “guilt” people.

Humans cannot live without disputes and disputes ruin cooperation.

When disputes occur, people try to dialogue and negotiate to restore
good relationships and cooperation. Besides the community life within
the extended family, other communities are clans, voluntary associations
and tribes. These other groups also demand some kind of cooperation
though the ties are not as strong as those of the extended family.
LECTURE SIX - ORIENTAL RELIGIONS

LECTURE SIX - ORIENTAL RELIGIONS

Introduction

Oriental religions are religions that originated from East, South and
South East Asia. These religions have dissimilarities with Western
religions. These religions are the East Asian religions like Shintoism,
Confucianism, Zoroastrianism, Taoism and several others. They also
include Indian religions like Buddhism, Hinduism, Sikhism and Janism.

We will be looking briefly at some of these oriental religions, focusing

mainly on beliefs and practices of each one of them.

1 Hinduism

With nearly a billion adherents worldwide, this ancient Indian faith is

the world’s third largest religion after Christianity and Islam.
Founder: No founder or exact date of origin is known. The precepts of
Hinduism go back at least four thousand years and have evolved over
the millennia without a codified form.

Text: The Hindu scriptures are Vedas, Upanishads, and other Sruti
{canonical revealed scriptures}, plus the Smriti {traditional, semi
canonical writings}.

Symbol: What has become known in the twentieth century as the

Naciswastika. In the Sanskrit language it was known as svatika, meaning
“conducive to well-being.” Originally it denoted the duality of the
universe and implied good luck. The feet of the Nazi swastika, are
turned at ninety degree angles from the legs, the opposite direction of the
Hindu version.

Appeal: At least initially, Hinduism seems to promote an inclusive

viewpoint, but ultimately, like all religions, it requires adherence to
specific beliefs that set it apart from other devotional structures.
Hinduism is an ancient all-encompassing faith that strives to adopt other
doctrines into its own interpretation and frame of reference. In the words
of Radha Krishna, while fixed intellectual beliefs mark off one religion
from another, Hinduism sets itself no such limits. “Its doctrines of karma
and reincarnation insure even the most evil men that there will be a
second chance to progress upward spiritually.

Overview: “Truth is one. They call him by different names,” proclaim

the Vedas, the most sacred of all Hindu texts.
In a nutshell, this is the essence of Hinduism a religion that has no
prescribed ecclesiastical order or hierarchical governing body. Instead,
Hinduism might be viewed as a religious anarchy in action.

For example, some Hindus are polytheistic {believing that there are
many gods}. Others are pantheistic {everything that exists is a part of
God}. Others say they are atheistic (believing that no God truly exists).
Others say they are monistic (believing that all matter shares one
essence). As the revered sage Mahatma (Great soul) Gandhi once wrote,
“A man may not believe in God and still call himself a Hindu”.

It is important to try to understand this ancient and durable faith, which

is perhaps the most absorptive and assimilative religion on earth. It’s not
an easy faith to understand, but it helps if we understand India’s culture
and history.

The term Hinduism is derived from the Sanskrit word sindhu or Indus
(Ocean River), a geographical instead of a theological designation first
used by Persian invaders. This origin underscores the importance of
understanding Indian history, which is divided into four periods.
i. Faith Meets practice

As the home of Hinduism, India has been based on its principles for
millennia. The results are not always positive.
The Hindu has inoculated himself against any empathy for his fellow
man. The entire universe is lila, God’s cosmic game. And pain and
pleasure are not absolutes but an illusion. The suffering one sees is not
real, it is maya and therefore unworthy of any efforts to alleviate.

Furthermore, to extend kindness to those who are less fortunate would

be to disobey the law of Karma. That poor creature is suffering because
of his sins in a past life, and leading any assistance to his state would
violate the sacred principle of divine vengeance.
ii. Common Characteristics

It might appear that Hinduism is a religion too complex to explain in

terms of basic presuppositions. As one writer stated, “It rejects nothing.
It is all comprehensive, all tolerant, and all compliant”. Still, there are
some common denominators in Hinduism’s past and present.

All Hindus do share the same basic scriptural foundation. Granted,

certain sects may emphasize one school of literature over another, but
the Vedas and Upanishads remain supreme. Other revered scriptures
include the Mahabharata, Sutras, Ramayana, Aranyakas, and Braham-
Sutra.

The most popular Hindu writing is the portion of the Indian epic the
Mahabharata known as the Bhagavad Gita or “Song of the Lord”. It
might well be called the Bible of India. (This volume is discussed in
more detail in the analysis of Krishna Consciousness).

The Gita’s message centres on developing indifference to desire,

pleasure, and pain. Its message of “salvation” is found in Krishna’s
words, “Whoever surrenders to me is not destroyed.

Hindus also share a similar view of humanity’s relationship to the

divine.

Reality is believed to be of one essence, but Hinduism also insists that it

has many forms or expressions.

The human soul (atman) is divine and yearns for union with Brahma.
This Brahma-atman unity produces an illuminating, mystical experience.
In this state the self or ego, is dissolved, and extinguished by the oneness
of God. Since man is ultimately, God, and sin is merely an illusion,
moral guilty and final judgment for one’s conduct and moot concepts.
iii. Key Concepts
To comprehend fully the philosophical structure of Hinduism one must
first understand the concepts of karma, reincarnation, and the doctrine of
avatars.

Karma is “an inexorable law of retributive justice ... and internal law of
nature independent of ... the gods”. Unlike the sowing and reaping law
of Galatians 6:7(…a man reaps what he sows -Bible), Karma has no
final judgment. Its consequences are felt in this life and the next and so
on. Every act in this life influences the fate of the immortal soul’s next
incarnation. The wealthy and healthy are viewed as having accumulated
good karma in a previous life, while the less fortunate are seen as getting
their just reward for past sins. In other words, sin and punishment are
mathematically adjusted on a divine scale.

In the system of karma, there is no forgiving Saviour to redeem the

consequences of one’s deeds. The action of karma keeps moving
onward, adding good or evil to its credit in a merciless manner. “Though
all Hindus seek moksha, liberation from the bondage of karma, most
resigns them to the fact that they may need to be reborn millions of
times to accomplish the feat.”

The doctrine of reincarnation influences many new Age cults and is an

integral belief of Hinduism. Whereas the Christian anticipates a
resurrection of his body, the Hindu views his physical nature as the
source of his soul’s bondage. Even animals are subject to the cycles of
rebirth known as samasara.
In Hinduism the consciousness of each individual is irrelevant since he
might come back after death as a monkey or a goat or even a plant (in
extreme Hinduistic views).

Hinduism sees each soul as but a portion of the First Cause, with only
legendary explanations as to how each being came into its original state
of existence. This is a sharp contrast to the Genesis account of man’s
origin as occurring from a divine act of creation by a purposeful God
possessing a moral will.

Since the doctrines of karma and reincarnation leave man in a somewhat

hopeless state, victimized by the forces of cosmic chance, the Hindu
philosophers needed to inject some ray of hope.

There is an old adage that says “Man is notoriously and incurably

religious.” The implication is that man is inherently religious across the
board – ‘something’ within man (emptiness) propels him to take shelter
under a ‘supernatural’ being who is able to provide man with all his
inadequacies. An attempt to relate to this supernatural, sacred being and
do His will, has led to the emergence of myriads of religions. In lecture
eight, we have given an overview of only four out of many religions to
enable the students to capture the motivating factor(s) behind religious
tendencies in man.

2 BUDDHISM

Buddhism is a nontheistic (has no belief in a god or gods) religion

founded around 5th century BC in India by Gautama the Buddha.
Buddhism is a religion of hundreds of millions of people mainly
between the the Islands of Sri Lanka to the Islands of Japan and
throughout larger areas of Japan. Like Christianity and Islam, it is a
missionary religion and today it has spread to the countries in the West.
Its teaching about belief and conduct is designed to meet human need
and to solve man’s spiritual problems without reliance on the
supernatural. In this Buddhism differs from other religions; it has no
place for God. It is sometimes called a ‘Do-it-yourself ‘religion.

Buddhist teaches on the four Truths and eight-fold path as its central or
core principle. The four noble truths were revealed by the Buddha in his
first sermon after attaining the enlightenment. Buddhism schools are
divided into Theravada (Way of the elders) and Mahayana (Great
Vehicle). Theravada is the more conservative of the two. It is common
in Sri lanka, Burma and Thailand. Mahayana is more diverse and liberal.
Mainly found in Taiwan, Korea and Japan.

Adherents

Buddhism has over three hundred million people in China, Tibet,

Burma, Indonesia, Korea and Tibet. Buddhism teaches that someone
who becomes enlightened without instruction is a Buddha. The primary
goal of Buddhism is Nirvana. This is liberation of the practitioner from
samsara or bonds of desire, ego, suffering and rebirth. It is a state of
perfect peace and happiness, like heaven; it is a state of reality.
Buddhism holds this to be the solution to the problem of suffering.

Buddhism claims to be one of the most reasonable of the world’s great

religions. Its teachings about belief and conduct are designed to meet
human need and to solve man’s spiritual problems without reliance on
the supernatural. In this, Buddhism differs from other religions; it has no
place for God. It is sometimes called a ‘do-it-yourself’ religion.

Beliefs/Teachings

The Four Noble Truths

 Suffering is a universal fact. In his preaching, Gautama used the word
This is a word with a deep philosophical meaning. This includes
suffering, such as misery, distress, despair, agony, suffering of body and
mind. It also means change, emptiness, imperfection and conflict. Thus
Buddha started off with the truth of common human experience. He
dealt with realistic situation. He was concerned with the human
predicament, the suffering which is always present in the life of men and
women.

While he was concerned with human suffering, Buddha discovered a

way out of it, which brings true and lasting happiness. That is why
Buddha is said to have had a radiant and cheerful disposition. Buddha
always compared himself to a physician. The Physician’s first concern is
to diagnose the disease, however unpleasant and terrifying it may be.
This is what Buddha did in the second noble truth

The second Noble truth states the cause of suffering. The cause of
suffering is Desire. It is hungering, desiring, craving for self-satisfaction.
It is the ceaseless striving for pleasure and sensations, which though they
give some satisfaction for the moment, only arouse more desire. People
seek for self-satisfaction through things, which they believe they can
experience because they do not know the true nature of things, that they
are impermanent. Attachment to things is therefore due to ignorance;
ignorance leads to desire and desire to suffering.
The third Noble truth declares that there is a state in which there is
complete freedom from suffering and bondage. It is a state of
unspeakable joy, happiness and peace. This is called Nirvana.
 The fourth Noble truth declares the way that leads to Nirvana. The
way is known as ‘Noble Eight Path. It is also referred to as the middle
way between extremes of self-indulgence and self-torture, both of which
are profitless. The Eight duties or principles of conduct are as follows-:
Morality

Right speech – Abstain from untruthfulness, harsh language, and vain

talk
Right action – Abstain from killing, stealing and sexual misconduct.
Right livelihood – Earning a living in a way not harmful to any living
thing.

(ii). Concentration

Right Effort – Avoid evil thoughts and overcoming them, arousing

good thoughts and maintain them.
Right mindfulness – Paying vigilant attention to every state of the
body, feeling and mind.
Right concentration – Concentrating on a single object so as to induce
certain special states of consciousness in deep meditation.

(iii) Wisdom

Right view – Understanding the four Truths.

Right Thought – Freedom from ill-will, lust, cruelty and
untruthfulness
In your view, is Buddhism a religion or a philosophy?

What do Buddhists believe?

Identify values in Buddhism practices and beliefs that can enhance life
of integrity.

3 ZOROASTRIANISM

By the end of this lecture, you should be able to:

Outline similarities and differences between Zoroastrianism beliefs and
Christianity beliefs.

Describe Zoroastrianism – Christian relationship

List basic Zoroastrianism beliefs

Examine the impact of the Zoroastrianism beliefs in life.

A Thought to Ponder

We all live in pluralist societies, sharing Introduction,

our environment with people of other cultures and faiths.

What should we do? Ignore the facts? Ignore the other people?

Simply accept the fact? Or celebrate it?

ZOROASTRIANISM

Zoroastrianism is the second oldest religion, next to Judaism,

Christianity and Islam. It originated in Iran or ancient Persia. The Aryan
invaders of India had influenced the Persians. Zoroastrianism is a
religion founded on the teachings given by Zarathustra.

Founder

Zoroastrianism was founded by Zarathustra, who was born and worked

in Iran. He was a great prophet sometimes referred to as the prophet of
Iran. He was born between 10th and 15th century B. C. He showed great
compassion and concern for others. He spent long periods in seclusion
and meditation and remained silent for seven years.

He received a prophetic call at around thirty years of age and the visions
continued with six archangels who gave him the instructions in the
doctrines and duties of the true religion. Ahura Mazda gave him several
conferences from which he received and worshiped one true god; the
Supreme Being and was sent to convert all living well to his true
religion.

Teachings and Beliefs

Zarathustra taught Ethical Monotheism. He did not teach a new religion.

He taught a religion based on the old religion of his people. In
opposition to Polytheism and ritualism of the old religion, Zarathustra
taught a unique ethical monotheism. He declared Ahura Mazda as the
one and only true God. In comparison to other deities he was regarded as
highly ethical. Ahura Mazda is the creator and sustainer of all things. He
is supreme, omnipresent (He is everywhere), and omniscient (all
knowing), all seeing and most mighty, glorious, radiant, most firm,
wisest, most perfect and most beautiful. He denounced all other gods of
the old religions as devils and deceivers e.g. Angra Mainyu who seduces
people to do evil and turn them away from worshipping Ahura Mazda
alone.

Ahura Mazda has another divine being closely associated with him,
through whom he expresses and accomplishes his will and purposes
known as Spenta Mainyu (Holy Spirit). Vahu Manah is Mazda’s
archangel. This is the archangel who appeared to Zarathustra in his
initial revelation and guided him to Ahura Mazda.

Zarathustra also taught the existence of two powerful rival cosmic

spiritual principles right from the beginning of the universe, one good
the other evil.

Spenta Mainyu and Angra Mainyu (Evil Spirit)

These Spirits are seen in the Zoroastrian scriptures as having been twin
spirits. Zarathustra taught that the two spirits had originated from Ahura
Mazda. The two have differences which came as a result of their power
of freedom of choice. Spenta Minyu chooses good, truth and right
meaning that he acted according to Ahura Mazda’s will. Angra Mainyu
chose evil, untruth and false. He acted in complete opposition to Ahura
Mazda and his will. There is therefore a spiritual ethical struggle
between Ahura Mazda with his holy Spirit and Angra Mainyu (Evil
spirit). The cosmic conflict between good and evil, truth and lies, light
and darkness is characteristic of nature and existence significant in
man’s soul. The greatest emphasis is laid on freedom of choice both in
the spiritual realm and in the human realm. Angra Mainyu is always
busy seeking to seduce people to sin but they have the freedom to
choose. His other divine agents like Vohu Manah guides them to know
what is right, good and [Link] wise choose what is right and attach
themselves to Ahura Mazda.

Zoroastrianism sees, Salvation of the human soul/spirit in terms of

liberation and escape from entanglement and domination by the material
aspect of reality. Ascetism (Practice of self-denial as a means of
spiritual discipline or rigorous abstention from self-indulgence) is one of
the main ways of achieving such liberation and salvation. In
Zoroastrianism, the material aspect of reality is considered as Ahura
Mazda’s creation and is to be used and enjoyed wisely and responsibly.

Zoroastrianism Scriptures

Zoroastrianism Scriptures are known as Avesta – meaning knowledge.

There are many writings, but the major ones are Yasna – a collection of
liturgical writings, The Gathas – most important and the oldest of Yasna
collection, Hymns and poems written in the first person in an ancient
dialect. They are believed to have been spoken by Zarathustra himself.
They contain his prophetic call. There is also the Visparad, which are
invocations to the various lords used as festivals. The Yash are a
collection for sacrificial hymns of praise to specific spirits or divinities.
Last but not least is the Vendidat – this is the law of ritual purification.
Teaching about Death.

Zarathustra saw his final triumph of good over evil taking place in the
next world, beyond death and at the end of the present world order. The
judgment of each individual is said to take place not long after death and
one’s fate is then fixed until the general resurrection at the end of the
present world order. The Judgment takes place at the bridge, which
crosses over the abyss of hell to Ahura Mazda’s paradise (Heaven). At
this bridge the soul’s record is read and weighed against good or bad
deeds. The soul whose evil outweighs the load is unable to cross the
bridge and it falls over into hell below.

Conclusion

Zoroastrianism has corresponding ideas with Judaism, Christianity and

Islam. Today, Zoroastrianism has been weakened by Muslim conquest
of Iran and its neighboring countries. It continues to be tolerated as the
religion of the book like Christianity and Judaism. Most Zoroastrians
have migrated to Bombay and Western India. Their total number is
about 150,000. About 30,000 remain in Iran known as Gabars. The
Religion is not missionary founded. Their place of worship is called
Mithra or fire temples. Worshipers bring offerings and they receive
ashes from the sacred fire. Prayers are also said at home early in the
morning. Zoroastrians do not bury their dead, as this would defile the
earth, which is holy. They put the corpses on top of circular towers
where vultures lick them clean and drop the bones below. The adherents
are industrious, and have a high ethical and social concern. The religion
is seeking to be modernized so as to cope with the world today.
4 CONFUCIANISM

Confucianism is one of the religions in China and Japan. The founder of

this religion is Confucius born in 551 BC in the Province of Lu in China
(Brown p. 90). His father died when he was three years of age. The
mother raised him in the absence of the father. Confucius had to make
his way in the world. The hardship and poverty of those early years
helped him to understand the common people. As a young person he
showed great interest in teaching and observing the traditional religious
rites of the people. He felt a special desire to study how a just, honest
and peaceful government might be attained. The term Confucianism
originating from the name of the founder, is taken as a religious and
ethical ideas which have their origins on the teachings of Confucius and
have been held by the Chinese for over twenty-five centuries. It
permeates much of Chinese culture and is more of a way of life than
religion. It lays emphasis on the ethical and moral aspects of man and
has almost a total neglect of the supernatural; the life after death issue.
Its teachings are very close to Shintoism and Taoism religions.

Teaching in Confucianism

The religion teaches that the solution to the problem of poverty and
oppression is through proper education. Confucius taught that, if only
the ignorance of the people could be eliminated then their problem
would disappear. He devoted himself to the education of the people,
both poor and noble. He also stressed the importance of constructive
moral insight and sound political strategy. He worked on reviving the
ancient Chinese values, which he thought had been corrupted. To him,
harmony between persons, between family and the ruler and the ruled
relationships, formed the central part of his moral teachings. He
practiced sense of humour, love of music and accepting all members of
the family. He hated hypocrisy and insincerity and promoted the dignity
of each person.

He showed very little concern in the supernatural aspects. When

someone asked about how to serve the spirit world he said, ‘You have
not learnt how to serve man well, how would I teach you how to serve
the spirits.’

The central teaching is moral and not religious. He defined the ideal
gentleman as one governed by order and courtesy, serious in personal
conduct, just to all people and obedient to superiors. He underscored the
importance of sons to care for their parents, and the veneration of the
ancestors as prescribed by the Chinese traditions.

Confucianism has been weakened in mainland China since the

communist revolution of 1949. Other crisis includes the influence of
Buddhism and Secularism. Hong Kong and Taiwan have however
developed as centers of Confucianism and have become centers of
Chinese intellectualism and culture.
5 SHINTOISM

Shintoism is the religion of ninety-nine percent of people in Japan. It is

very closely related to the Japanese way of life and tradition. The term
Shinto comes from two Chinese characters, ‘shin’ meaning god or gods.
The second ‘to’ means way. Thus the word ‘Shinto’ is usually
translated’ the way of the gods’.

Shintoism was part of the indigenous religion of the Japanese people. Its
basis was worship of the kami (spirits) in order to assure prosperity.
Shintoism in this respect was similar to the religions of other early
agricultural communities. Unlike other religions, Shintoism is basically
not a system of beliefs.

Shintoism has no historical founder; however, each of the thirteen

ancient sects believes it has its own founder.

Sects

There are two main divisions. One encompasses all thirteen ancient
sects, which are very similar. The second is known as State Shinto. The
State Shinto finds its highest expression in the worship of the Emperor
and loyalty to the State and family. Adherents All Japanese participate in
Shinto rites and many of them are also Buddhists. Hence, adherents are
not a useful category for this religion. It is estimated that thirty million
Japanese perform Shinto rites. The primary goal of Shintoism is to
achieve a proper relationship (known as Kämi) with the ancestral beings.
The Kämi is supernatural holy powers living in or connected to the
world of the spirit. All living things can be Kämi. The human’s nature is
the highest for he possesses the most Kämi.

Beliefs and Practices.

The proper relationship with ancestral beings is achieved in Shinto

through observance of all taboos and the avoidance of people and
objects that might cause impurity or pollution. Prayers are made and
offerings brought to the temples of the gods and goddesses, of which
there are said to be a myriad of eight hundred in the universe. Man has
no supreme God to obey, but only needs to know how to adjust to Kämi
in its various manifestations. A person’s Kämi (nature) survives death,
and a man naturally desires to be worthy of being remembered with
approbation by his descendants. Therefore, fulfillment of duties is a
most important aspect of Shintoism. The Kämi are innumerable
Japanese deities that may be thought of as full-fledged gods (such as the
sun goddess Amaterasu, from whom the imperial family is said to
descend); the divinized souls of great people (warriors, leaders, poets,
scholars); the ancestral divinities of clans (Uji); the spirits of specific
places, often of natural beauty (woods, trees, springs, rocks, mountains);
or more abstractly, the forces of nature (fertility, growth, production).
Shinto shrines are over hundred thousand in Japan. Kämi are generally
worshiped at shrines (Jinjä) which are established in their honor.
Worshipers will pass under a sacred arch, which helps demarcate the
sacred area of the shrine. They will then purify themselves by washing
their hands and rinsing their mouths. They will then approach the shrine
itself, make an offering, call on the deity, and utter a silent prayer. Fresh
food, water, and incense are offered daily upon the altar. Special times
for worship include important events like birth, entry into youth age, and
marriage and festival dates, the New Year, the advent of spring, rice
planting, midsummer, harvesting, and so on. On any of these occasions
the shrine will be crowded with worshipers, many of whom may wish to
have their fortunes told or to receive special blessings or purification
from the Shinto priests.

There is an inward belief in the sacredness of the whole universe, and

that man can be in tune with this sacredness. Stress is placed on
truthfulness and purification through which man may remove the “dust”
which conceals his inherently divine nature and thus receive the
guidance and blessings of Kämi. The Shintoist’s ardent love of the
motherland has found unique expression in the loyalty and devotion of
the Japanese people to their state.

There is no single supreme being but a myriad of gods which are

superior beings. They are among all the wonders of the universe which
is not inanimate but filled everywhere with sentient life. Believe in
Scriptural authority of the great books known as the Records of Ancient
Matters (Kojiki), Chronicles of Japan (Nikonshoki), and Collection of
ten thousand leaves containing ritual hymns and prayers (Yengi Shiki).
The State is a divine institution whose laws should not be disobeyed and
to which individuals must sacrifice their own needs. The sanctity of
cleanliness and purity of body and spirit, and impurity is a religious
transgression. Shintoists believe in moral and spiritual uprightness as the
cornerstone of religious ethics and in the supreme value of loyalty to all
your acts. The supernatural reveals itself through all that is natural and
beautiful, and these are more valuable than philosophical or theological
doctrines. Everything is a divine Spirit, that the world is one
brotherhood, that all men are capable of deep affinity with the Divine,
and that there exists no evil in the world. Shintoist believes in the
practical use of ceremony and ritual, and in the worship of the deities
that animate nature, including the Sun goddess, the Star God, and the
Storm God. Symbols A wooden gate called Torii is the symbol of
Shintoism. A Torii stands at the entrance of a Shinto temple. It consists
of two posts connected by crossbars. The posts represent pillars that
support the sky, and the crossbar symbolizes the earth.

CONCLUSION

We have been able to shed some light on Semitic religions (In lecture
five) and some of the Oriental religions (In this lecture), showing how
they came to be, and some of their respective core
Believes and Practices.
LECTURE FIVE - SEMETIC RELIGIONS

LECTURE FIVE - OVERVIEW OF SOME OF THE

WORLD RELIGIONS

Introduction

In this lecture, we are going to look at the general definition of Religion

and its characteristics. Then we will look at the main two categories of
Religions in the world, namely the Semitic Religions and the Oriental
Religions. We are going to study how these religions started, when they
started, who started them, why they started, where they are found, and
then look at their beliefs and practices. We will begin with Semitic
religions followed by Oriental religions. Let us now begin by
introduction to Religion.
INTRODUCTION TO RELIGION-

Definition of religion; Longman dictionary of temporally English

defines religion as a belief in one or more gods. Secondly it also argues
religion is a particular system of belief and all the ceremonies rituals that
are related to it. Therefore religion implies a kind of a relationship
between supernatural and man or humanity.

Religion is a universal phenomenon. It is found in all cultures and it is

as old as humanity.

It is very difficult to give a clear cut definition of religion because it

can be approached from different perspectives or angles e.g.
philosophically, theologically , sociologically, historically and
comparatively. The best way is to give a multifaceted approach
because/since religion has to deal with whole of human existence.
Religion touches the whole person (in totality). Religion deals with
Relations with deity, a fellow human being and his environment

We need to ask ourselves questions such as, are human beings naturally
religious? Did African accept Christianity, Islam and other faiths
because they were already religious or spiritually minded?

Religion has been vital and has been found everywhere even
before the emergence of a homo-sapiens, Neanderthal (early man in
Europe ) practiced the ritual of burial of the dead.
However in as much as we would argue that phenomena of religion is
universal, such an argument demands a wide understanding of
religion. For instance in the west Christendom (Western Europe)
religion is believe in and response to God or gods whereas in the
Eastern Religions (Jainism, Buddhism) the gods are unimportant and
there is no creator God, instead the emphasis is placed on personal
liberation.(karma which is your own actions)

History of Religion

Six thousand (6000yrs) ago was turning point in the history of

humanities, this was brought about by the development of urban
centers in middle east (Egypt and Mesopotamia). Human society was
slowly abandoning hunting and gathering to settle in an agricultural
society. In the new cities civil and religious administration developed,
with growth of cults, organized religion and regulated priests.

Invention of writing became another turning point in human history as

written word replaced memory and became source of religious
tradition , a creative way of expressing religion. At the same time in
the Indus valley in north western India and in china important
cultures developed.
Therefore the three sources of religious faith emerged and
crystallized between 800 and 500BC. In Palestine ,through the
prophets, emerged monotheistic faith that became Judaism and later
became source of Christianity and Islam whereas in India
Upanishads(Hindu book) were written and the teaching of the Buddha
spread to china Tibet ,Mongolia Korea and Japan.

Greek religion

In Greece, gods were a divinized projection of Greek ideas of beauty,

wisdom or power. Greek gods manifested all the complexities of human
pattern or behavior, emotional attitudes and sometimes being petty and
vindictive and other times benevolent and caring.

They conceptualized god in abstract words like immovable mover and

uncaused cause. Later these ideas would play a very important role in
Christian theologies (philosophy)

Hebrew religion

God of Israel was a unique God, stood alone as God of all nations
who created and who had revealed himself in exodus events.
Hebrews were monotheist who believed that God created the whole
universe. He was ethical god making some ethical demand to his
creation (people) to obey his commandments (Torah) which were a code
of conduct in relation to God, people and environment.
He was transcendent God and no anthromophism was allowed yet he
was also immanent, caring, loving, providing and punishes the wrong
yet merciful and forgiving. His characteristics of being a God of Justice
and at the same time merciful God shows the tension and the struggle
with problem of evil in the world.

Hebrew religion developed with Jews interpreting their theology

depending on their daily experience.

Question: Is religion simply a human phenomenon and a human

construction? or does it have some kind transcendent origin and
reference point?

Characteristics or religion.

All religions bear the following general characteristics;

- Religion has been a universal phenomenon found in almost all culture

since time immemorial.
- Religion involves faith which is a personal knowledge of God
however the content of that faith defer from religion to religion and
even within the same religion there will be difference of
interpretation.

- Religion itself necessitates some awareness of the holy, sacred, and

ultimate God.

- As a response to the holy, religion expresses itself in a system of

religious beliefs which are articulated in a creed or a set of doctrine.

-Religion also expresses itself outwardly in various forms of human

activities - ritual ,worship, or liturgy, which expresses the human
response to the holy in public fashion.

- Religion creates a community of shared perceptions, meanings and

values.

A Semitic Religions (Abrahamic Religions)

Circa 2000 BCE, the God of the ancient Israelites established a divine
covenant with an Israelite and Ishmaelite Patriach Abraham, making him
the patriarch of many nations. The term Abrahamic Religions, which is
another term for Semitic religions, is derived from his name. These are
the three or four major religions which trace their roots back to
Abraham: Judaism, Christianity, Islam and the Baha'i Faith. The Baha'i
faith is often not included among the Abrahamic religions.

Introduction

Semitic is a term that originated from Shem. Shem was the eldest son of
the three sons of Noah namely: Shem, Ham and Japheth (Bible Genesis
10: 1). In the Greek and Latin versions of the Bible, Shem becomes
Sem, since neither Greek nor Latin has any way of representing the
initial sound of the Hebrew SH sound. Semitic is related to people who
speak Semitic languages especially Hebrew, Arabic and Aramaic.
Theory has it that Shem is the ancestor of Hebrews and their cognates.
Semitic Religions therefore refers to the Abrahamic religions, including
Judaism, Christianity and Islam. These religions originated with a divine
covenant between the God of the ancient Israelites and Abraham around
2000BCE, making him the Patriarch (Father) of many nations. Semitic
religions may also refer to Polytheistic Pre-Abrahamic religions
practiced by ancient Semitic cultures. Also, smaller non-Jewish groups
such as Falashas, Karaits, Mandaeanism, Rastafarians, Samaritans, etc.
trace their spiritual roots back to Abraham.
 In this lecture the focus will be on the core beliefs and practices of
Islam and Judaism religions. Christianity has been discussed in the
previous lecture.

This lecture does not seek to show the better of the three (3) religions.
However, it seeks to enable you acquire a basic understanding of each of
these three (3) religions.

By the end of this lecture you should be able to:

Outline the main tenets of Islam and Judaism.

Describe Jewish-Christian-Islamic relationship
Examine the impact of the basic beliefs and practices of these
religions in life.

1 Islam
The world can no longer afford to remain ignorant about Islam, a rapidly
growing and increasingly influential faith that is the world’s second
largest religion.

Founder: Islam religion was started by Muhammad or Mohamet in

Arabia. Muhammad the Prophet was born in Ubu’l-Kassim in Mecca,
A.D. 570 and died A.D. 632 in Medina, in the arms of his favourite wife,
Aisha. Those who practice Islam are called Muslims. Islam means to
surrender or to submit oneself for obedience to God. Mohammed
preached this religion in Arabia between 614 -632 AD. He taught the
Arabs to believe in one God, and to live as servants of God. After
Mohammed death, the Arab Muslims carried this religion to Africa and
Asia. Today there are Muslims in many parts of the world.

Text: The Koran, containing prayers, rules of etiquette, and calls to wage
“holy wars”. It is supplemented by the traditions of the Hadith. In
addition, Muslims also revere, the Tauret (Pentateuch) of Moses, the
Zahar (Psalms) of David, and the Injil (Evangel) of Jesus.

Symbols: Crescent moon and Star.

Appeal: The simplicity of Islam’s message is its chief attraction: one
God a rigidly defined method of worship, and a clearly explained
destination of man’s soul. Its system of salvation by good deeds and
ardent devotion offers solace for those who want to conform to an
outward display of piety without

having to experience a spiritual rebirth of their inner nature.

Overview: There is no god but God, and Muhammad is the Message of

God. Those thirteen words comprise the Shahada (confession of faith)
for every true Muslim (which means “one who submits”)

Five times a day they devout, from Arabic Sheiks to Palestinian camel
drivers to American Muslims, respond to the muezzins (callers to
prayer) and bow toward Mecca. Some Muslims display a round spot on
their foreheads, an indelible souvenir memorializing the thousands of
times they have touched the ground in respect to the Prophet’s
command.

Like Christians, Muslims accept Abraham and Moses as prophets. While

Christians are taught to thank God for His blessings and to petition Him
for divine favour, this is not the case with Muslims; their passive
fatalism will not permit them to seek spiritual merit or to desire material
provisions.
Islam is an Arabic term that means “submission” and that definition is
the sum of a Muslim’s faith. Inshallah – “if God wills” – is the by word
of Arabic conversation. In umma (the world community of Islam)
faithful Muslims view every event the fortuitous and accidental as an
expression of Allah’s divine will.

The major faith in many parts of the East, Islam in its many forms is
growing increasingly popular in the Western world as well.

Beliefs and practices

Islam is a religion that has precise and specific and non-negotiable

beliefs. There are five beliefs set in stone in the Qur’an:

1) Allah is the only god. He shares his nature with no one or thing. He is
the god of laws, justice, and mercy. The name Allah is Arabic, meaning
unique God, who possesses the entire attributes of perfection and beauty.
They believe that God has no son, no father, wife, sisters or daughters.
To associate God with any other being is to sin. The greatest sin (shirk)
in Islam is to believe that Allah shares his nature.
 2) The angel Gabriel revealed the Qur’an to Muhammad directly from
Allah and told him to recite it in preaching to the people. He was told to
recite and not to interpret.

3) There are some 25 prophets named in the Qur’an including Abraham,

Moses, Jesus, and Muhammad, who is the final and seal of the prophets.
Jews and Christians are considered “People of the Book” with limited
privileges living in a majority Islamic rulership.

4) The Qur’an considers the Torah of the Jews and the Gospel (Injil) of
the Christians to have been revealed to Moses and to Jesus as a perfect
revelation of Allah in their times. However, those scriptures were
corrupted over time and the Qur’an once again comes as a perfect
scripture from Allah through Gabriel to Muhammad. Thus Muslims now
have the perfect Qur’an and the Jews and Christians have the past
perfect Torah and Gospel.

5) There is a final day of judgment. The good reward is for Allah to

admit one to paradise. The punishment is for one to go to the hell fires.

All Muslims honour Mohammed. They call him the Apostle or

Messenger of God. They accept the book Qur'an (Koran) as the scripture
which God gave to them. To Muslims, their religion is not locked in a
Mosque, they move with it to the government, families and school and it
caters for all fields of life.
Some of the other beliefs and practices include:

Submission to God

Islam understands itself as a religion where everything depends on God.

Mankind has to be submissive to God in obedience to his creative and
sustaining power and with the purpose of expressing adoration to God.
“The word Muslim means one who lives his life according to God’s will.
Islam means submission to God”

Worship to Allah (Ibada)

In Worship, body and spirit should be combined in wholeness and in

harmony. Islam has no word for spirituality, for it seeks to preserve
balance between the outward and inward expression of worship. A
believer’s external act depends on his internal intention and both should
be for the pleasure of God. A Muslim is commanded to worship Allah as
if he is seeing him. This is called “Ihsan”. Ihsan leads one to God’s
consciousness. This is the highest form of spiritual advancement.

The five pillars

The five pillars are also referred to as “pillars of Faith” These pillars of
Faith are found in Koran. The Koran is considered to be more than any
other Islamic book. The Surahs (Chapters) of the Koran are augmented
by the Hadith, which contains traditions recounting the deeds of
Muhammad. As a supplement it serves a role similar to that of the
Jewish Talmud.

Muslims believe that every word was literally dictated by God and that
its substance is eternal and uncreated. As a result, the Islamic Five
Pillars of Faith are binding rules of conduct. These pillars are:

Reciting the Shahada. Every day the Muslim must publicly affirm the
monotheism of God and the prophetic status of
Daily prayer (Sal-ah) toward Mecca, morning, noon, later afternoon,
sunset and before bedtime. All Muslims must say their prayers while
kneeling with their foreheads touching the ground. Most Muslims go
through the procedure in a mechanical manner, but such constant
repetition serves to reinforce the piety of their faith

Almsgiving (zakat). Charity was originally a voluntary act to aid the

poor and purify one’s remaining material possessions. Today the
principal of donating one-fortieth of one’s income has become an
institutionalized tax in most Muslim countries, averaging 2.5 percent
 Fasting during the month of Between sunrise and sunset no eating or
drinking is permitted. This occasion is determined by the lunar calendar
and commemorates the month Gabriel supposedly delivered the Koran
to Muhammad.
The Pilgrimage to Mecca (Hajj). Every Muslim must attempt to take
this journey once in a lifetime as a deed of merit facilitating his
salvation. Once there, he walks seven times around the Kaaba (a cubical
building housing a black stone). The Kaaba is said to have been
originally built by Ishmael and Abraham on the spot where Adam
uttered his first prayers to If the jostling crowd permits, he must also kiss
the rock (probably a meteorite) which Muslims believe was carried to
earth by Gabriel.

Other holy sites in the area are visited and a ritual sacrifice of goats,
sheep, or camels may be performed. Pilgrims may also throw stones at
the sacred pillar to “stone Satan” re-enacting the stones Ishmael
supposedly heaved at the devil when the Evil One attempted to dissuade
Abraham’s son from submitting to his father’s plans to offer him as a
sacrifice. (The Koran says it was Ishmael, not Isaac, who Abraham laid
upon the alter of Mr. Moriah).
Principles and practices

Other beliefs and practices associated with Islam are: using a ninety-nine
bead rosary to recount the unmentionable names of Allah (the camel is
the only creature said to know the one hundredth name); holding mass
services for the dead; forbidding statues and music in mosques; insisting
on circumcision; veiling women’s faces with the purdah and draping
their bodies in the ankle length chador; permitting polygamy; abstaining
from drinking alcohol, eating pork, and gambling; meeting for
congregational worship at noon on Fridays; building minarets (towers
from which to broadcast the call to prayer); abolishing that Christ did
not die but was taken up to heaven; teaching that Jesus will return in the
last days to convert the entire world to Islam; and enforcing the “law of
apostasy” whereby converts to other faiths (especially Christianity) may
be imprisoned or lose their jobs and possibly their lives.

It should be noted that Islam is a complex faith, spanning many cultures

and counties; therefore the list in this paragraph should not be
considered as categorical. The beliefs and practices of various Muslim
sects are as diverse as those found in Christian denominations.

The code of ethics known as the Shari’a (the path to follow) enforces the
morals and doctrines of the Koran. In the face of what the Muslim
perceives to be encroaching decadent western values, the Shari’a stern
application of “an eye for an eye” system of penal justice seems a
reasonable deterrent to crime and immorality. Today from Bangladesh
and Pakistan to Iran and Saudi Arabia, flogging and stoning is again
meted out to thieves and adulterers. Beheadings and amputations may
seem gruesomely harsh, but to the Muslim the Shari’a represents
fourteen hundred years of cumulative ethical standards that impose
discipline for turbulent times. Fortunately, such brutal punishment is
rare, since exacting standards of proof are required. (Even usury is
forbidden by the Shari’a forcing some Middle-Eastern banks to come up
with novel schemes to charge interest under another name). It should be
noted that not all Muslims regard Sharia with equal esteem.

Sects
Islam, like all religious movements, is a fragmented faith with various
sects The three most prevalent are:

Wahhabi

This group tends to be the most strict and puritanical. Muhammad Ibn
Abd al Wahhabi founded the sect in the eighteenth century by preaching
strict adherence to the Koran. Saudi Arabia’s moralistic, authoritarian
rule is an example of Wahhabi devotion.

Shiites (from Shi’ah, meaning “partisans”)

They believe that only descendants of Muhammad’s family are the

rightful heirs to spiritual leadership. Since Muhammad bore no son who
survived Him, His cousin and son-in-law, Ali (who married His
daughter Fatima), are considered to be in the line of the prophet’s
succession. Found mainly in Iran, Yemen, Algeria, and Iraq, Shiites tend
to revere the Shari’a (though not as fervently as the Wahhabi) About 10
percent of all Muslims belong to this branch of Islam. Their leaders,
Imams, wield dogmatic spiritual authority, as in the case of the late
Ayatollah Khomeini of Iran.

Some Shiites believe that a twelfth Imam who disappeared in 882 will
return someday as a messiah, the Madhi (guided one) to establish a
kingdom on earth. In Kashmir, once a year, young Shiahs
parade through the streets of Srinagar, scourging their bodies with
knives and chains. This self- mutilation ritual laments the martyrdom of
Hussain. Ali’s son and the prophet’s grandson, who was massacred in an
attempt to restore the seat of Islam to Median. A powerful Islamic leader
named Muawiya had refused to recognize the succession of Ali taking
the title of caliph himself and moving the headquarters of Islam to
Damascus. This event lead to perpetual enmity between the Shiites and
the Sunnites (discussed below), who followed Muawiya. Subsects such
as the Ismailis, known as the hashshashini (hashish eaters) killed Muslim
leaders while in a crazed, drugged state (from this we get the word
assassin). They are firmly entranced today as a merchant class in India
and East Africa. The Aga Khan is their Imam.

Sunnites (from sunnah), “the tradition of the prophet”

Ninety percent of all Muslims consider themselves adherents of this

orthodox sect. Since Muhammad left no clear instructions concerning
His successor, Sunnites, decided their Islamic leader should be
nominated by representatives of the community. The ulama, Sunnite
religious scholars, have less authority than the Imam and are considered
to be teachers and wise sages. Sunnites accept the life of succession as
passing on through four caliphs; Abu Bakr, Omar, Othman and Ali.
i. An Adaptable Faith

The diversity of Islam is one of its greatest assets. On the steppes of

central Asia, devout Muslims fill mosques every Friday. Iran’s Imams
assumed dictatorial control to oust the Shah from his Peacock Throne.
Across the Vast Sahara, black Africans gather beside oases to study the
Koran, a book written by an Arab whose descendants loaded their
ancestors on slave ships to the new World. And in faraway Indonesia
(with the world’s largest Muslim population) students memorize the
Koran while their elders mix entrenched local deities with Islam’s
fervently monotheistic system.

Of all major religious bodies, the conversion rate of Muslims turning to

Christianity is probably the lowest because Islam pervades all areas of a
native Muslim’s life. From him to turn to Christ is almost the same as
committing suicide.

Few Islamic countries enjoy freedom of religion and even where such
freedom is sanctioned by the state, it is rejected by the culture. When a
Muslim decides to place his faith in Christ for all practical purposes he
loses his family, his culture, his history, his economic stability and his
social life. One

who leaves Allah for Jesus Christ walks from the life of the Islamic
community to the death of being a social outcast.

Perhaps evangelicals should not resent the seeming arrogance displayed

by the present Arabic spiritual descendants of Muhammad. God did
promise to make of Ishmael’s offspring a great nation (Genesis 16:9-11;
17:20; 21:13; 18; 15: 12-18). Their ascent to world influence might well
be viewed as a fulfilment of biblical prophecy.
An Adaptable faith – The adaptability of Islam to the local cultures is
one of its greatest assets. Due to this Islam is geographically widespread.

2 JUDAISM

Judaism, which means ‘The Kingdom of Judah, begun as a religion with

Hebrew people in the Middle East. (Modern day Israel, Palestine and
Jordan) around 1800 BCE. Abraham is considered as the founder of this
Jewish Faith because he promoted the central idea of the Jewish faith,
that there is one God. At that time many people in the Middle East were
worshiping many gods. Judaism predominantly, focuses mainly on one
creator who alone is to be worshiped as absolute ruler of the universe. It
is believed that this creator monitors people’s activities and rewards
good deeds and punishes evil. The Jews believe in the inherent goodness
of the world and its inhabitants as creations of God and do not require a
savior to save them from the original sin. They believe they are God’s
chosen people; He is their God, they are His people (cf: Exodus 19:5-9
“you shall be my kingdom of priests, my holy nation”). They also
believe that the messiah will arrive in the future, gather them into Israel,
there will be a general resurrection of the dead, and the Jerusalem
Temple destroyed in 70 CE will be rebuilt. Judaism is the faith of a
community. Jews believe that God appointed the Jews to be his chosen
people in order to set an example of holiness and ethical behavior of the
world. In the Jewish religion, recitation of prayers is the central
characteristic of worship. These prayers found in the traditional Jewish
prayer book are to be recited three times a day; that is in the morning,
afternoon and evening. While solitary prayer is valid, attending
Synagogue to pray is considered ideal. Synagogue is a building that is
used for Jewish religious services.

Jewish practices and beliefs include:

Recognition of the role of God and the Jewish community in each

person’s life. This involves observing several traditional rituals. At the
first Sabbath after the birth of a child, the father is called forward in the
Synagogue to recite blessings for mother and child.
Eight days after birth, baby boys are circumcised.
At the age of thirteen boys become ‘son of the covenant’ and girls
‘daughter of the covenant’. This occasion is marked by the youth’s first
public reading of the Torah in the Synagogue (only boys may do this in
Orthodox congregations), followed by large and joyous celebration.
The Jews also observe Sabbath (Saturdays), by ceasing work and
spending the whole day in Synagogue and at home with family.
The study of Torah and other Jewish scriptures is considered very
important, and many Jewish children attend Hebrew school to study in
its original language.
Jews don’t eat pork, any meat that has not been ritually slaughtered,
shellfish and any meat combined dairy with meat.
Death to the Jews is seen as part of life and God’s plan. Mourning
rituals do not indicate a rejection or protest of death, but demonstrates
the great value Judaism place on life in general and the life of each
individual person. Dead bodies may not be cremated and burial takes
place as soon as possible after death. Bodies are buried in simple linen,
so that the poor will not receive the less honour than the rich. Coffins are
not required and are not used in Israel. If they are used, holes are drilled
into them to allow contact with the earth.
Jews don’t make images of God. They believe that God is greater than
anything man can think of.

Jewish Sacred writings include The Law and the Prophets, The Psalms,
The Talmud

Early History of Judaism, according to the Hebrew Scriptures:

The book of Genesis describes the events surrounding the lives of the
three patriarchs: Abraham, Isaac, and Jacob (Joseph, who is recognized
as a fourth patriarch by Christians is not considered one by Jews). Moses
was the next major leader of the ancient Israelites. He led his people out
of captivity in Egypt, and received the Mosaic Law from God. After
decades of wandering through wilderness,
Joshua led the tribes into the Promised Land, driving out the Canaanites
through a series of military battles.

The original tribal organization was converted into a kingdom by

Samuel; its first king was Saul. The second king, David, established
Jerusalem as the religious and political centre. The third king, Solomon,
built the first temple there.

Division into the Northern kingdom of Israel and the Southern kingdom
of Judah occurred shortly after the death of Solomon in 922 BCE. Israel
fell to Assyria in 722 BCE; Judah fell to the Babylonians in 587 BCE.
The temple was destroyed. Some Jews returned from captivity under the
Babylonians and started to restore the temple in 536 BCE. (Orthodox
Jews date the Babylonian exile from 422 to 352 BCE). Alexander the
Great invaded the area in 332 BCE. From circa 300 to 63 BCE, Greek
became the language of commerce, and Greek culture had a major
influence on Judaism. In 63 BCE, the Roman Empire took control of
Judea and Israel.

9.1.1 Basic Jewish Beliefs:

 God
God is one and
God is incorporeal (He is not composed of matter and has no material
Existence).
God is
Prayer is to be directed to God alone and to no
The words of the prophets are
Moses was the greatest of the prophets, and his prophecies are true.
The Written Torah (first 5 books of the Bible) and Oral Torah
(teachings now contained in the Talmud and other writings) were given
to
There will be no other
God knows the thoughts and deeds of
God will reward the good and punish the
The Messiah will
The dead will be

9.1.2 Additional Jewish beliefs:

Some additional beliefs found commonly among Jews are:

Some Jews view Jesus as a great moral teacher. Others see Him as a
false prophet or as an idol of Christianity. Some sects of Judaism will
not even say His name due to the prohibition against saying an idol's
 The Jews are often referred to as God's chosen people. This does not
mean that they are in any way to be considered superior to other groups.
Biblical verses such as Exo 19:5 simply imply that God has selected
Israel to receive and study the Torah, to worship God only, to rest on the
weekly Sabbath, and to celebrate the festivals. Jews were not chosen to
be better than others; they were simply selected to receive more difficult
responsibilities, and more onerous punishment if they
The 613 commandments found in Leviticus and other books regulate
all aspects of Jewish life
The Ten commandments, as delineated in Exo 20:1-17 and Deut 5:6-
21, form a brief synopsis of the Law
The Messiah (the anointed one of God) will arrive in the future and
gather Jews once more into the land of Israel. There will be a general
resurrection of the dead at that time. The Jerusalem Temple, destroyed in
70 CE, will be
A foetus gains full personhood when it is half-emerged from its
mother's
Boys reach the status of Bar Mitzvah on their 13th birthday; girls
reach Bat Mitzvah on their 12th birthday. This means that they are
recognized as adults and are personally responsible to follow the Jewish
commandments and laws. Males are allowed to lead a religious service;
they are counted in a "minyan" (a quota of men necessary to perform
certain parts of religious services). Following their Bar Mitzvah or Bat
Mitzvah they can sign contracts; they can testify in religious courts;
theoretically, they can marry, although the Talmud recommends 18 to 24
as the proper age for
The more liberal movements within Judaism differ from some of the
above beliefs concerning the source of the Torah, the concept of direct
reward and punishment according to one's behaviour, etc.
LECTURE FOUR - GOD'S ATTRIBUTES AND LIFE IMPLICATION

LECTURE FOUR –

So, what is God Like? – Implications for life

Introduction

In this lecture, we will learn something about what God is like. The
important thing to study is the attribute itself to learn not only what it
reveals about God, but also what implications it has for one’s personal
outlook and life. We will also learn different names of god and their
meanings as well as triune (Three in one) nature of God.

God is omniscient. Omniscience means that God knows everything,

and this includes the knowledge not only of things that actually happen
but also of things which might happen. This kind of knowledge God had
by nature and without the effort of learning. The practical ramifications
of the omniscience of God are many. Think, for instance, what this
means in relation to the eternal security of the believer. If God knows
all, then obviously nothing can come to light subsequent to our salvation
which He did not know when He saved us. There were no skeletons in
the closet which He did not know about when He offered to give us
eternal salvation. Think again what omniscience means when something
tragic occurs in our God knows and has known all about it from the
beginning and is working all things out for His glory and our ultimate
good. Consider what omniscience ought to mean in relation to living the
Christian life. Here is someone who knows all the pitfalls as well as the
ways to be happy and who has offered to give us this wisdom. If we
would heed what He says then we could avoid a lot of trouble and
experience a lot of happiness.
God is holy. The world holiness is very difficult to define. The
dictionary does not help much since it just defines holiness as absence of
evil, and it is usually measured against a relative standard. In God,
holiness is certainly absence of evil, but it must also include a positive
righteousness and all of this measured against Himself as an absolute
standard. Holiness is one of the most important, if not the most
important, attributes of God and certainly nothing that God does can be
done apart from being in complete harmony with His holy nature. Peter
declares that “He which hath called you is holy” (1 Pet 1:15), and then
he goes on to state what effect that should have in our lives, namely, “so
be ye holy in all manner of conversation” (life).
God is just (or righteousness). While holiness principally concerns the
character of God, justice or righteousness has more to do with the
character expressed in His dealings with men. It means that God is
equitable, or, as the Bible puts it, “He is no respecter of persons”. David
said, “The judgments of the Lord are true and righteous altogether” (Psa
19:9; see also Psa 116:5; 145:17; Jer 12:1). The most obvious
application of the justice of God is in connection with When

men stand before God to be judged they will receive full justice. This is
both a comfort (for those who have been wronged in life) and a warning
(for those who think they have been getting away with evil). Before an
unsaved audience Paul emphatically warned of the coming righteous
judgment: “He hath appointed a day, in the which He will judge the
world in righteousness by that man whom He hath ordained; whereof He
hath given assurance unto all men, in that He hath raised him from the
dead” (Acts 17:31).

God is love (1 John 4:8). The love of God seems to be of such a

nature as to interest itself in the welfare of creatures in a measure beyond
any normal human conception (1 John 3:16; John 3:16). It is almost
beyond human comprehension to think of God allowing Himself to
become emotionally involved with human beings. Of course the great
manifestation of this was in the sacrifice of His Son for the salvation of
men (1 John 4:9-10); the hearts of the children of God (Rom 5:8). There
is a very popular teaching today that says that because God is love and
always acts in a loving manner toward His creatures, eventually all men
will be saved. This teaching is called universalism. The trouble with the
doctrine is not only that it contradicts direct statements of the Bible
which say that men will be cast into hell forever (Mark 9:45-48), but it
misunderstands the concept of love and its relation to the other attributes
of God. Love may have to punish, and the attribute of love does not
operate in God apart from His other attributes, particularly the attributes
of holiness and
God is true. Truth is another concept which is difficult to The
dictionary says that it is agreement which is represented: if applied to
God, it means that God is consistent with Himself and thus everything
He does is true also. The Bible asserts that God is true (Rom 3:4) and
Jesus claimed to be the truth (John 14:6), thus making Himself equal
with God. The ramifications of the truthfulness of God lie chiefly in the
area of His promises. He cannot be false to any one of the promises He
has made.
God is free. Freedom in God means that He is independent of all His
creatures, but it obviously could not mean that He is independent of
Himself. Often we hear it said that the only restrictions on God are those
inherent in His own person (e.g. God cannot sin because His holiness
restricts Him from doing that).
God is omnipotent. Fifty-six times the Bible declares that God is the
almighty one (and this word is used of no one but God, Rev 19:6). God’s
omnipotence is seen in His power to create (Gen 1:1), in His
preservation of all things (Heb 1:3), and in His providential care for us.

God is infinite and eternal. Eternity is usually defined as infinity

related to time. Whatever is involved in these concepts, we can see that
they must mean God is not bound by the limitations of finitude and He is
not bound by the succession of events, which is a necessary part of time.
Also His eternality extends backward from our viewpoint of time as well
as forward forever. Nevertheless, this concept does not mean that time is
unreal to Although He sees the past and future as clearly as the present,
He sees them as including succession (Psa 90:2; cf. Gen 21:33; Acts
17:24).
God is immutable. Immutability means that God is unchanging and
unchangeable. God never differs from Himself, and thus in our concept
of God there can be no idea of a growing or developing being. He is the
one in whom there is no variableness (Jam 1:17; cf. Mal 3:6; Isa 46:9-
10).
God is omnipresent. Omnipresence means simply that God is
everywhere present. Furthermore, the presence of God is not usually in
visible or bodily form. Occasionally He has appeared so that His glory
was seen, but omnipresence is a spiritual manifestation of Psalm 139
teaches His omnipresence in a most vivid way, and of course his
doctrine means that no one can escape God. If people try throughout
their entire lifetime, they still cannot escape Him at death. On the other
hand, it also means that a believer may experience the presence of God
at all times and know the blessing of walking with Him in every trial and
circumstance of life.
God is sovereign. The word sovereign means chief, highest or
supreme. Of course, the position brings with it a certain amount of
authority and in God’s case that authority is total and absolute. This does
not mean, however, that He rules His universe as a dictator, for God is
not only sovereign; He is also love and holiness. He can do nothing apart
from the exercise of all His attributes acting harmoniously together. The
concept of sovereignty involves the entire plan of God in all of its
intricate details of design and outworking. Although He often allows
things to take their natural course according to laws which He designed,
it is the sovereign God who is working all things according to His wise
plan. For the Christian the idea of sovereignty is an encouraging one, for
it assures him that nothing is out of God’s control, and that His plans do
triumph. These are the principal attributes or characteristics of God, and
this is the only God that exists. The God of the Bible is not a God of
man’s own making or thinking or choosing, but He is the God of His
own

What does God call Himself?

A person’s names always tell something about him or about the

relationship he has to those who use the names. Often names grow out of
experiences people have. So it is with God. He has revealed aspects of
His nature by the names He uses with men, and some of them have
grown out of specific experiences men have had with God.
Primary Old Testament names

Elohim. The most general (and least specific in significance) name for
God in the Old Testament is Although its etymology is not clear, it
apparently means “Strong One”, and it is used not only of the true God
but also of heathen gods (Gen 31:30; Exo 12:12). The impending
indicates that the word is plural, and this has given rise to considerable
speculation as to the significance of the plural. Some have suggested that
it is an indication of polytheism, which would be difficult to sustain
since the singular (Eloah) is rarely used and since Deut 6:4 clearly says
that God is one. Others have attempted to prove the concept of the
Trinity from this plural word. While the doctrine of the Trinity is of
course a biblical one, it is very doubtful that it can be proved on the
basis of this name for God.
Jehovah. This is the most specific name of God in the Old Testament,
though Jehovah is not a real word! It is actually an artificial English
word put together from the four Hebrew consonants YHWH and the
vowels from another name for God, Thus Jehovah was concocted this
way” YaHoWaH, or Jehovah. The Jews had a superstitious dread of
pronouncing the name YHWH, so whenever they came to it they said
Adonai. We probably ought to pronounce it Yahweh.
Adonai. This is the name of God which the Jews substituted for the
Tetragrammaton (the four letters YHWH, Yahweh) when they read the
Scriptures. Yet it, too, is a basic designation for God and means Lord
(master). It is used, as one might expect, of the relationship between men
(Like master and slave, as in Exo 21:1-6). There are two sides to a
master-servant relationship. On the one hand, the servant must give
absolute obedience to his On the other hand the master obligates himself
to take care of the servant. If the believer truthfully calls God by His
name, Lord, then he can expect God to take care of him, and God in turn
can expect the believer to obey Him in everything.

4.6.1 Compound Old Testament Names

Frequently the Old Testament reveals something about the character or

activity of God by using some designation in compound with Yahweh or
El (which is the singular of Elohim). Here are some examples:

El Elyon – “The Most High” (Gen 14:22). Notice its use in connection
with Lucifer’s desire to be like the Most High (Isa 14:14).
El Olam – “The Everlasting God” (Gen 21:33). Notice this use in
connection with God’s inexhaustible strength (Isa 40:28).
El shaddai – “The Almighty God” (Gen 17:1).
Yahweh Jireh – “The Lord Provides” (Gen 22:14). This is the only
occurrence. After the angel of the Lord pointed to a ram as a substitute
for Isaac, Abraham named the place, “the Lord provides.”
Yahweh Nissi – “The Lord is my Banner” (Exo 17:15). Actually this
and the other compounds are not really names of God, but designations
that grew out of commemorative
Yahweh Shalom – “The Lord is Peace” (Judg 6:24)
Yahweh Sabbaoth – “The Lord of Hosts” (1 Sam 1:3). The hosts are
the angels of heaven which are ready to obey the Lord’s
 Yahweh Maccaddeshcem – “The Lord thy Sanctifier” (Exo 31:13).
Yahweh Roi – “The Lord … my Shepherd” (Psa 23:1).
Yahweh Tsidken – “The Lord our Righteousness” (Jer 23:6).
Yahweh Shammah – “The Lord is there” (Eze 48:35).
Yahweh Elohim Israel – “The Lord God of Israel” (Jude 5:3).
Qadosh Israel – “The Holy One of Israel” (Isa 1:4).

To review: The knowledge of the true God is the highest knowledge any
person can have. There are certain logical arguments which can at least
tip the balance in favour of theism (though they do not tell us who God
is or what He is like). The world around us tells us of the power of God,
but it is from the Bible that we learn the full facts about God.
Specifically, we learn about Him through what the Bible says about His
character (attributes) and His names.
 What is the Trinity?

The word trinity is not found in the Bible; indeed, many think it is a poor
word to use to try to describe this particular teaching of the Bible.
Actually, it describes only half the teaching; the reason will become
clear shortly. When you study a manual like this, it may appear to you
that the writer, or the church, or somebody else is saying to you, “Here
are the doctrines – believe them! If that’s the case it is only because you
are looking at the results of someone’s study, not the process of it. We
are not saying, “Here are some doctrines to be believed whether you like
it or not,” but rather, “Here are some facts to be faced. How would you
harmonize and organize them?”

Specifically, the Bible seems to say clearly that there is only one true
God. But it also seems to say with equal clarity that there was a man
Jesus Christ who claimed equality with God and there is someone called
the Holy Spirit who is also equal with God. Now how do you put those
facts together? The way conservatives have put them together results in
the doctrine of the Trinity. Others have put these facts together and have
come up with a different idea of the Trinity (the Persons being modes of
expression of God and not distinct persons), and still others, rejecting the
claims of Christ and the Spirit to be God, become Unitarians. But the
claims are still there in the Bible, and the need for packaging them is
what we study in this section.

Any concept of the Trinity must be carefully balanced, for it must

maintain on the one side of the unity of God, and on the other, the
distinctness and equality of the persons. That is why the word trinity
only tells half of the doctrine- the “threeness” part and not the unity.
Perhaps the word trinity is better since it contains both ideas – the “tri”
(the threeness) and the “unity” (the oneness).

Evidence for Oneness

Deut 6:4 may be translated in various ways (e.g, “Yahweh our God is
one Yahweh,” or “Yahweh is our God” or “Yahweh alone”), but in any
case it is a strong declaration of monotheism; so are Deut 4:35 and 32:39
as well as Isa 45:14 and 46:9. The first of the so-called Ten
Commandments shows that Israel was expected to understand that there
is only one true God (Exo 20:3; Deut 5:7). The New Testament is
equally clear in passages like 1 Cor 8:4-6, Eph 4:3-6 and Jam 2:19, all of
which state emphatically that there is only one true God. Therefore, the
doctrine of the Trinity must not imply in any way that there might be
three Gods. God is single and unique, demanding the exclusion of all
pretended rivals and removing any hint of tritheism.

Evidence for Threeness

Nowhere does the New Testament explicitly state the doctrine of triunity
(since 1 John 5:7 is apparently not a part of the genuine text of
Scripture), yet the evidence is overwhelming.
 The Father is recognized as
Jesus Christ is recognized as God. (John 20:28; Mat 9:4; Mat 28:18;
Mat 28:20; Mark 2:1-12).
The Holy Spirit is recognized as God. He is spoken of as God (Acts
5:3-4; 1 Cor 2:10; Psa 139:7; John 3:5-6, 8).

This New Testament evidence is quite clear and explicit. Is there any
similar evidence in the Old Testament? The answer is no, because what
the Old Testament reveals concerning the Trinity is not clear and explicit
but intimating and implicit. It is probably best to say that the Old
Testament, although it does not reveal the triunity of God, does allow for
the later New Testament revelation of it. Passages which use the plural
word for God, Elohim, and plural pronouns of God allow for this
subsequent revelation (Gen 1:1, 26). The Angel of Yahweh is
recognized as God and yet is distinct from God (Gen 22:15-16),
indicating two equal Persons. The Messiah is called the mighty God (Isa
9:6 and note eternity ascribed to Him in Mic 5:2) again indicating two
equal yet distinct Persons. Probably Isa 48:16 is the clearest intimation
of the Trinity in the Old Testament because “I” – the Lord – is
associated with God and the Spirit in an apparently equal relationship.
But still these are only intimations and are not as explicit as the New
Testament evidences.

The Evidence for Triunity

Probably the verse that best states the doctrine of the triunity of God
balancing both aspects of the concept, the unity and the Trinity, is Mat
28:19, “baptizing them in the name of the Father, and of the Son, and of
the Holy Ghost.” There is no question about the “threeness” aspect, for
the Father, Son and Spirit are mentioned- and only three. The unity is
strongly indicated in the singular “name” rather than “names.” There are
other verses similar to this one where the three are associated in equality
and yet distinguished (like the benediction in 2 Cor 13:14 and the
presence of the Trinity at the baptism of Christ, Mat 3:16-17), but they
do not also contain the strong emphasis on unity as indicated in the
singular “name” in Mat 28:19.

Having looked at the evidence and having concluded that there is one
God and yet three Persons in the Godhead, is it possible to formalize this
concept in a definition? Warfield’s is one of the best: “The doctrine that
there is one only and true God, but in the unity of the Godhead there are
three eternal and co-equal Persons, is the same in substance but distinct
in subsistence.” Subsistence means being or existence. The word person
is really not so good, because it seems to indicate separate individuals in
the Godhead; but, though we all recognize deficiency in the word, what
better one is there?
Can the Trinity be illustrated? Not perfectly, nor probably very well,
because most illustrations cannot include the idea that the three fully
possess all the qualities of the one equally and without separation. One
illustration from psychology notes that the innermost being of man-his
soul – can carry on dialogue with itself, noting both sides of the debate
and making judgments. Another uses the sun (like the Father) and notes
that we only see the light of the sun, not the sun itself, which yet
possesses all the properties of the sun (like the Son who came to earth),
and observing further that the chemical power of the sun (which also
possesses all the qualities of the sun, its light, and its power may give
some help in illustrating the Trinity).

It is no wonder that a difficult doctrine like this has been the focal point
of many errors throughout church history. One error that crops up again
and again sees the Spirit as a mere influence and not a living person who
is God. Sometimes Christ, too, is regarded as inferior to the Father, even
as is some created being (dynamic Monarchianism, Arianism, present-
day Unitarianism). Another error regards the concept of the Trinity as
merely modes or manifestations of God (Sabellianism, after Sabellius, c.

A.D. 250, or modalism). Karl Barth was for all intents and purposes a
modalist, though he often rejected the label.
 Important Ramifications of the Doctrine of God

Three final thoughts:

There is no other God but the one we have been trying to Gods of our
making, whether radically different from the God of the Bible or akin to
Him, are false. Even good Christians can fall into the trap of trying to
mould God according to their own thinking or wishes or pleasure. The
result may be a god not dissimilar to the God of the Bible, but it will not
be the true God. We know God not because we can initiate or generate
such knowledge, but because He has revealed Himself. Therefore, what
we know does not come from our minds but from His revelation.
Beware of creating a god!
If the true God is as He is revealed to be, then it shouldn’t be hard for
us to believe that He could perform miracles, give us an inspired Bible,
become incarnate, or take over the kingdoms of this world. In other
words, if we accept the facts about the true God which have been
revealed, then it shouldn’t be difficult to believe He could and can do
what is claimed of That is why the knowledge of God takes first priority
in the study of doctrine.
If the teaching is not important, how else could you conceive of our
atonement being accomplished apart from a triune God? God becoming
man, living, dying, raised from the dead is pretty hard to conceive of if
you are a Unitarian. Does not this doctrine illuminate the concept of
fellowship? The fact that God is Father, Son and Spirit emphasizes the
fact that He is a God of love and fellowship within His own being. And
this is the one with whom we as believers can enjoy fellowship as
LECTURE THREE - BASIC CONCEPTS AND DOCTRINES OF
CHRISTIANITY

LECTUR THREE - BASIC CONCEPTS AND DOCTRINES OF

CHRISTIANITY

Introduction

A systematic study of some basic Christian concepts and doctrines is

intended to highlight explicitly or implicitly the beliefs upon which the
whole idea of INTEGRITY is built on. Thus, it is advised that as the
reader or student embarks on the study of these doctrines, he or she
ought to try to relate the relevance of these doctrines to life.

What is Doctrine? (The Nature of Doctrine)

Christian doctrine (the word “doctrine” means literally “teaching” or

“instruction”) may be defined as the fundamental truths of the Bible
arranged in systematic form. This study is also commonly called
theology, which means literally “a treatise or reasoned discourse about
God. (The two terms will be used interchangeably in this section).
Theology of doctrine may be described as the science which deals with
our knowledge of God and His relations to man. It treats all things in so
far as they are related to God and the Divine purpose.

Why do we describe theology or doctrine as a “science”? Science is the

systematic and logical arrangement of certified facts. Theology is called
a science because it consists of facts relating to God and Divine thing,
presented in an orderly and logical manner.

What is the connection between theology and religion? Religion comes

from a Latin word meaning “to bind”; religion represents those activities
which bind man to God in a certain relationship. Theology is knowledge
about God. Thus religion is practice, while theology is knowledge.
Religion and theory should go together in the balanced experience; but
in practice they are sometimes separated so that one may be a theologian
without being truly religious; without possessing a systematic
knowledge of doctrinal truth. “If ye know these thing, happy are ye if ye
do them”; is God’s message to the theologian. “Study to shew thyself
approved unto God, a workman that needeth not to be ashamed, rightly
dividing the word of truth” (2 Tim. 2:15), is God’s message for the
spiritual man. What is the difference between a doctrine and a dogma? A
doctrine is God’s revelation of truth as found in the Scriptures; dogma is
man’s statement of that truth as set forth in a creed.

Advantages of Doctrine

Doctrine will help save us from theological food

Doctrine will help settle us. (Eph. 14).
 Doctrine will acquaint us with details of God’s eternal plan. (1 Cor.
10:1; Rom.11:25; 1 Cor. 12:1; 1 Thess. 4:13; 2 Pet. 3:8, 10).
Doctrine helps us edify God. (2 2:15).
Doctrine helps us equip ourselves. (2 3:13-17; Eph. 6:10-17).

Doctrine of God

The Essential Nature of God

The Knowledge of God. The possibility of knowing God has been

denied on several But while it is true that man can never fully
comprehend God, it does not follow that he can have no knowledge of
Him at all. He can know Him only in part, but nevertheless with a
knowledge which is real and true. This is possible because God has
revealed Himself. Left to his own resources, man would never have been
able to discover nor to know Him.

Our knowledge of God is twofold. Man has an inborn knowledge of

God. This does not merely mean that, in virtue of his creation in the
image of God, he has a natural capacity to know God. Neither does it
imply that man at birth brings certain knowledge of God with him into
the world. It simply
means that under normal conditions certain knowledge of God naturally
develops in man. This knowledge is, of course, of a very general nature.

But in addition to this inborn knowledge of God man also acquires

knowledge of Him by learning from God’s general and special
revelation. This is not obtained without efforts on man’s part, but is the
result of his conscious and sustained pursuit of knowledge. While this
knowledge is possible only because man is born with the capacity to
know God, it carries him far beyond the limits of the inborn knowledge
of God.

The Knowledge of God as Known from Special Revelation. While it

is not possible to define God, it is possible to give a general description
of His being. It is perhaps best to describe Him as a pure Spirit of
infinite perfections. The description involves the following elements:
God is a pure Spirit. The Bible contains no definition of The nearest
approach to it is found in the words of Jesus to the Samaritan woman,
"God is spirit." This means that He is essentially spirit, and that all the
qualities which belong to the perfect idea of spirit are necessarily found
in Him. The fact that He is pure spirit excludes the idea that He has a
body of some kind and is in any way visible to the physical eye.
God is personal. The fact that God is spirit also involves His
personality. A spirit is an intelligent and moral being, and when we
ascribe personality to God, we mean exactly that He is a reasonable
Being, capable of determining the course of His life. At present many
deny the personality of God and simply conceive of Him as an
impersonal force or power. However, the God of the Bible is certainly a
personal God, a God with whom men can converse, whom they can
trust, who enters into their experiences, who helps them in their
difficulties, and who fills their hearts with joy and gladness. Moreover,
He revealed Himself in a personal form in Jesus Christ. (John 4:24).
God is infinitely perfect. God is distinguished from all His creatures
by infinite perfection. His being and virtues are free from all limitations
and imperfections. He is not only boundless and limitless, but also
stands out above all His creatures in moral perfection and in glorious
majesty.
God and His perfections are one. Simplicity is one of the
fundamental characteristics of This means that He is not composed of
different parts, and also that His being and attributes are one. It may be
said that God’s perfections are God Himself as He has revealed Himself
to man. They are simply so many manifestations of the divine Being.
Hence the Bible says that God is truth, life, light, love, righteousness,
and so on.

Does God Exist?

Traditionally there have been two lines of argument used to demonstrate

the existence of God.
 Philosophical Arguments

Naturalistic Arguments: The traditional line of proof is philosophical

and may or may not satisfy an unbeliever. But the arguments go like
this: The first is an argument from cause and effect and simply reminds
people that everywhere they look in the world around them they are
faced with an effect. In other words, the natural world is a result or an
effect, and this forces them to account for that which caused such an
effect. Actually there are two possible answers. Either (1) nothing
caused this world (but the uncaused emergence of something has never
been observed), or (2) something caused this world. This something may
be an “eternal cosmic process,” or it may be chance, or one might
conclude that God was the
The second philosophical argument concerns the purpose we see in
the world. In other words, we are not only faced with a word (the first
argument) but that world seems to have purpose in How do you account
for this?
The third argument concerns the nature of man. Man’s conscience,
moral nature, intelligence, and mental capacities have to be accounted
for in some way.
A fourth line of reasoning seems much more sophisticated and much
less easy to comprehend. It is called the ontological argument (from the
present participle form of the Greek verb “to be”). The idea is that God
has to be since man commonly has the idea of a most perfect being and
that idea must include the existence of such a being. Since God is the
greatest being who can be thought of, He cannot be conceived as not
existing; for if He could, then it would be possible to conceive of a being
greater than God who does exist; therefore, God must One has to face
the fact that these philosophical arguments do not of themselves prove
the existence of the true God. But we do not minimize them.

Biblical Arguments

The other line of proof is what the Bible presents, and this may be
summarized very quickly. Often it is said that the Bible does not argue
for the existence of God; it simply assumes it throughout. It is true that
the opening words of the Bible assume His being, and this assumption
underlies and pervades every book. But it is not the whole story to say
that the Bible assumes but does not argue God’s existence. Look at
Psalm 19 and notice that David says clearly that God has revealed His
existence in the world around us. Isaiah told backslidden people who
were making and worshipping idols to consider the world around them
and then think whether or not idols that they made with their hands
could fashion such a world. The answer is obviously negative. Then he
said, “lift up your eyes on high, and behold who hath created these
things” (Isa 40:26). The apostle Paul argued before a non- Christian
audience that the rain and change of seasons witness to the existence of
God (Acts 14:17). So the Bible does argue for as well as assume the
existence of God.

How Has God Revealed Himself?

Some believe that man knows God through his own efforts. In contrast
to this, one of the “good” things that Karl Barth (a German theologian)
did when he thundered on the world his new theology was to remind
men that there can be no revelation of God unless God Himself takes the
initiative to make Himself known. In other words, the question is the one
which Zophar asked a few thousand years before, “Canst thou by
searching find out God?” (Job 11:7). The same say yes; the others say
no.

If God has taken the initiative to reveal Himself, in what ways has He
done this? We may think immediately of Christ and the Bible as answers
to this question. But there are other answers too, like nature and history.
These latter two ways are obviously different from the former in that
they do not tell us as much about God. In other words, there seem to be
general ways and special ways in which God has revealed Himself; the
revelation of God through nature and history is called general revelation,
while other means are labelled special revelation.

What are the characteristics of general revelation? Look at Psa 19:1-16

verse 1 states the content of that revelation as being the glory and
handwork of God. Verse 2 affirms the continuousness of it- day and
night since the sky is always there for man to behold). Verse 3 states the
character of the revelation in nature as being a silent revelation (the
word “where” is not in the original text). Verses 4-6 tell that the
coverage of the revelation is worldwide (v. 4) and to every man (note v.
6 which intimates that even a blind man can feel the heat of the sun).
Rom 1:18-20, which is the other central passage on this doctrine, adds
the fact that the revelation of God in nature contains a revelation of His
“eternal power and Godhead.” God’s revelation of Himself through
history comes in various ways. He gives all people rain and productive
seasons (Acts 14:17); He especially revealed a variety of aspects of His
being and power to the nation Israel (Psa 78 – His miraculous power, v.
13; His anger,

21; His control of nature, 26; His love, v.38). In many ways the
revelation of God through history is more explicit than that through
nature.

Through Jesus Christ, God revealed Himself (John1:18) in clarity and

detail. The miracles of Christ showed things like the glory of God (John
2:11); His words told of the Father’s care (John 14:2); His person
showed the Father (John 14:9). The way to know God is to know His
son; and apart from the revelation through the Son, little is known of
God.

The other avenue of special revelation is the Bible. Today some are
saying that the Bible is a lesser revelation than the Son, and to make too
much of it is to worship the Bible. But if we do not make much of the
Bible, then we cannot know much of the Son, for our only source of
information about the Son (and hence about the Father) is through the
Bible. Furthermore, if the Bible is not to be trusted, then again we
cannot know the truth about the Son. Or if only certain parts of the Bible
are trustworthy, we will end up with as many pictures of Christ as there
are people picking the parts of the biography which they think are
reliable. In other words, if the Bible is not completely true, we end up
with either misinformation or subjective evolution. Jesus Himself
asserted that the Bible revealed Him (Luk 24:27, 44-45; John 5:39).
For Further Study:

Don’t the following passages teach that we cannot know God? #Job
11:7; 26:14; 36:26.
If God is a spirit and has no body, how do you explain the following
passages? #Psa 4:6; 17:2 18:6, 8, 9, 31:5; 44:3; 47:8; 48:10, and many
How do the following passages testify to the personality of God?
#Gen 1:1 Deut 1:34,35 1Kin 8:23-26 Job 38:1 Psa 21:7 50:6 103:3-5
Mat 5:9 Rom 12:1.

In what sense is God knowable and in what sense is He unknowable?

What is the difference between inborn and acquired knowledge of
God?
Is it possible to define God? How would you describe Him?
What do we mean when we speak of God as a person?
What do we mean when we speak of the infinity of God?
How are they being of God and His perfections related?
 Attributes of God (What God is Like?)

God reveals Himself not only in His names, but also in His attributes,
that is, in the perfections of the divine Being. It is customary to
distinguish between incommunicable and communicable attributes. Of
the former there are no traces in the creature; of the latter there are.

The Incommunicable Attributes. These emphasize the absolute

distinction between God and the creature, and include the following:
The independence or self-existence of God. This means that God
has the ground of His existence in Himself, and unlike man, does not
depend on anything outside of He is independent in His Being, in His
virtues and actions, and causes all His creatures to depend on Him. The
idea is embodied in the name Jehovah and finds expression in the
following passages, Psa 33:11; 115:3 Isa 40:18 ff.; Dan 4:35 John 5: 26
Rom 11: 33-36 Acts 17: 25 Re 4: 11.
The immutability of God. Scripture teaches that God is He is
forever the same in His divine Being and perfections, and also in His
purposes and promises, Num 23:19; Psa 33:11; 102:27; Mal. 3:6; Heb.
6:17; Jam. 1:17. This does not mean, however, that there is no
movement in God. The Bible speaks of Him as coming and going,
hiding and revealing Himself. He is also said to repent, but this is
evidently only a human way of speaking of God, Exo 32:14 John 3:10,
and really indicates a change in man’s relation to God.
 The infinity of This means that God is not subject to limitations.
We can speak of His infinity in more than one sense. Viewed in relation
to His being, it may be called His absolute perfection. He is unlimited in
His knowledge and wisdom, in His goodness and love, in His

righteousness and holiness, Job 11:7-10; Psa 145:3. He is also seen in

relation to time; it is called His eternity. While this is usually represented
in Scripture as endless duration, Psa 90:2; 102:12, it really means that
He is above time and therefore not subject to its limitations. For Him
there is only an eternal present, and no past or future. Viewed with
reference to space, it is called His immensity. He is everywhere present,
dwells in all His creatures, filling every point of space, but is in no way
bounded by space, 1Kin 8:27; Psa 139:7-10; Isa 66: 1; Jer 23:23, 24;
Acts 17:27, 28.

The simplicity of God. By ascribing simplicity to God we mean that

He is not composed of various parts, such as the body and soul in man,
and for that very reason is not subject to division. The three persons in
the Godhead are not so many parts of which the divine essence is The
whole being of God belongs to each one of the Persons. Hence we can
also say that God and His attributes are one, and that He is life, light,
love, righteousness, truth, and so on.

The Communicable Attributes. These are the attributes of which we

find some resemblance in It should be borne in mind, however, that what
we see in man is only a finite (limited) and imperfect likeness of that
which is infinite (unlimited) and perfect in God. Here we have:
The knowledge of God. This is that perfection of God whereby He, in
a manner all His own, knows Himself and all things possible and actual.
God has this knowledge in Himself, and does not obtain it from without.
It is always complete and always present in His mind. And because it is
all-comprehensive, it is called omniscience. He knows all things, past,
present and future, and not only the things that have real existence, but
also those which are merely possible. 1Kin 8:29; Psa 139:1-16; Isa
46:10; Eze 11:5; Acts 15:18; John 21:17; Heb 4:13.
The wisdom of God. God’s wisdom is an aspect of His knowledge. It
is the virtue of God which manifests itself in the selection of worthy
ends and in the choice of the best means for the realization of those ends.
The final end to which He makes all things subservient is His own glory.
(Rom 11:33; 1Co 2:7; Eph 1:6, 12, 14; Col 1:16).
The goodness of God. God is good, that is, perfectly holy in But this
is not the goodness we have in mind here. In this connection we refer to
the divine goodness that reveals itself in doing well unto others. It is that
perfection which prompts Him to deal kindly and bounteously with all
His creatures. The Bible refers to it repeatedly, (Psa 36:6; 104:21; 145:8,
9, 16; Mt 5:45; Acts 14:17).

The love of God. This is often called the most central attribute of God,
but it is doubtful whether it should be regarded as more central than the
other perfections of In virtue of it He delights in His own perfections and
in man as the reflection of His image. It may be considered from various
points of view. The unmerited love of God which reveals itself in
pardoning sin is called His grace, # Eph 1:6,7 2:7-9; Tit 2:11. That love
relieving the misery of those who are bearing the consequences of sin is
known as His mercy or tender compassion, (Luk 1:64,72,78; Rom 15:9
9:16,18; Eph 2:4). And when it bears with the sinner who does not heed
the instructions and warnings of God it is named His longsuffering or
forbearance, (Rom 2:4 9:22; 1Pe 3:20; 2Pe 3:16).
The holiness of God. God’s holiness is first of all that divine
perfection by which He is absolutely distinct from all His creatures, and
exalted above them in infinite majesty. (Exo 15:11; Isa 57:15). But it
denotes in the second place that He is free from all moral impurity or
sin, and is therefore morally perfect. In the presence of the holy God
man is deeply conscious of his sin, (Job 34:10; Isa 6:5; Hab 1:13).
The righteousness of God. The righteousness of God is that perfection
by which He maintains Himself as the Holy One over against every
violation of His holiness. In virtue of it He maintains a moral
government in the world and imposes a just law on man, rewarding
obedience and punishing disobedience, (Psa 99:4; Isa 33:22; Rom 1:32).
The justice of God which manifests itself in the giving of rewards is
called His remunerative justice; and that which reveals itself in meting
out punishment is known as His retributive justice. The former is really
an expression of His love, and the latter of His
The veracity of God. This is that perfection of God in virtue of which
He is true in His inner being, in His revelation, and in His relation to His
people. He is the true God over against the idols, knows things as they
really are, and is faithful in the fulfilment of His promises. From the last
point of view this attribute is also called God’s faithfulness. (Num
23:19; 1Cor 1:9; 2Ti 2:13; Heb 10:23).
The sovereignty of God. This may be considered from two different
points of view, namely, His sovereign will, and His sovereign power.
The will of God is represented in Scripture as the final cause of all
things, (Eph 4:11; Rev 4:11). On the basis of Deut 29:29 it is customary
to distinguish between the secret and the revealed will of God. The
former is the will of God’s decree, which is hidden in God and can be
known only from its effects, and the latter is the will of His precept,
which is revealed in the law and in the gospel. God’s will respecting His
creatures is absolutely free, (Job 11:10; 33:13; Psa 115:3; Pro 21:1; Mat
20:15; Rom 9:15-18; Rev 4:11). The sinful deeds of man are also under
the control of His sovereign will, (Gen 50:20; Acts 2:23). The power to
execute His will is called his omnipotence. That God is omnipotent does
not mean that He can do everything. The Bible teaches us that there are
some things which God cannot do. He cannot lie, sin, deny Himself,
(Num 23:19; 1Sam 15:29; 2Tim 2:13; Heb 6:18; Jam 1:13, 17). It does
mean that He can, by the mere exercise of His will, bring to pass
whatsoever He has decided to accomplish, and that, if He so desired, He
could do even more than that, (Gen 18:14; Jer 32:27; Zec
8:6; Mt 3:9 26:53).
LECTURE TWO- ORIGIN OF CHRISTIANITY

LECTURE 2 ORIGIN OF CHRISTIANITY

Christianity – Overview.

Christianity is a monotheistic religion centered on the life and teachings

of Jesus of Nazareth as presented in the New Testament of the Bible. Its
followers (Christians) believe that Jesus is the son of God and the
Messiah (or Christ) prophesied in the Old Testament, the part of their
scriptures they have in common with Judaism. To Christians, Jesus
Christ is a teacher, the model of a virtuous life, the revealer of God, and
most importantly, the Saviour of the World. The Jews rejected Jesus
Christ as the Messiah because he did not bring them the political
deliverance (from the Roman empire) they had long awaited. His
teachings annoyed the Pharisees and they killed him like a criminal.
Christ preached a life of repentance and forgiveness. Christians believe
that Jesus sacrificed his own life to bring salvation. To do this he
instituted a new covenant, the covenant was sealed with his own blood
and not the blood of animals. Christians believe that Jesus Christ was
both human and divine. They believe that through his death, he
reconciled man to God. They also believe that by His resurrection, he
overcame death and evil, and that he gives new life to those who trust in
Him (Brown p. 155).
Through his apostles the chosen twelve, Christianity has been passed to
all successive generations. His resurrection from dead confirmed his
uniqueness as the savior of the World.

Scriptures and Sects

Christians use the Bible as their holy book. The Christian Bible consists
of thirty-nine books of Hebrew Bible, which records God’s covenant
with the Jewish people. It is written in Hebrew. The New Testament
twenty-seven books, which records Christ’s life and teachings as the
development of the early Church, is written in Greek. Jesus himself left
no writing. He chose twelve disciples to preach his teachings. Some
sects like the Roman Catholic Church and some Protestants also
recognize some seven books of Apocrypha. Apocrypha is part of the Old
Testament and describes people and event from late pre-Christian era.
The essence of the Bible sacred history, is that God intervened in man’s
life though Abraham, then Moses and finally Jesus Christ. Through the
new and the old covenant God provides liberation of the people of God;
His chosen people. These are all acts of intervention of God for the
whole world. The three main sects of Christianity include, Roman
Catholic, Eastern Orthodox and Protestant.

Practices and Beliefs

Christians are monotheists (believers in one God). The early Church

however, developed the doctrine of Trinity, in which God is thought as a
Creator (Father), a Redeemer (Son) and a Sustainer (Holy Spirit), but
one God in essence. This is human expression of divinity. In Christianity
Trinity, the spontaneous indication of the Father, Son and Holy Spirit
towards one another restores all things to unity. Love is part of the very
structure of the divine being. Love is an eternal exchange of persons,
which constitute the basis of all existence

The understanding of God as a Trinity sharply differentiates Christianity

from Judaism and Islam.

Christians worship in congregations, celebrate baptism (individuals

entrance into Christianity) and the Eucharist (Holy Communion) which
signifies Jesus’ last supper with his disciples. Christians lay emphasis on
acceptance of Jesus Christ as God and Saviour. Emphasis is also laid on
good conduct, compassion and service to humanity. Faith and
preparation for the final judgment is also key. Christians believe that,
Christianity is the only true religion and the only path to salvation.
Christians also embrace the ten commandments given to Moses by God
on mount Sinai. Christians also believe that God is the creator of the
universe and reigns forever. Jesus was born by Virgin Mary, was
crucified, died and resurrected from the dead and now sits at the right
hand of the father. Christians believe that Satan exists and that he is the
chief agent of evil, deception and darkness in the world. The central
message of Christian religion is love for God and love for fellow man.
The Summary of Christian religion is summarized in the Apostles creed.
Apostles creed a statement of the core teachings and beliefs as recorded
in the Bible.
Ways of Access to God

People find their way to God through faith in Christianity. It is an

adherence to revelation from the word of God. Faith introduces
Christians to a participation in the life of God and the knowledge of God
to which he alone can lead humans. Reconciliation with God and
neighbors after one has sinned is the first step towards God. God offers
forgiveness and a Christian should joyfully surrender his life to God. A
Christian life is a World affirming, accepting and enjoying the food of
created things on the one hand, on the other hand a Christian takes
seriously the suffering and struggles in a world gone wrong through
pride and greed. Christian is recognized by a radical new life style which
takes serious the good work dimension of prayer and worship and a
common Christian life where care, love and respect for the poor and the
oppressed is the norm of life.

Introduction

The advent of Christianity originates from the fall of man in the Garden
of Eden. The fall of man and its accompanying results, necessitated the
need to have God Himself step in to bring a solution since no man was
capable. In the interim, God created a New Nation (Israel) through
Abraham. This nation was to elucidate God’s will to the nations and
secondly to become the avenue through which the Messiah or the
Anointed One would come and save the whole world from sin (see John
1:29).
Description of the Fall
1. Who were the first Man and Woman?

They were Adam and Eve

2. Who created or made them?

God made them.

They were like God – Holy and sinless. Gen 1:26 – ‘Then God said,
“Let Us make man in our image and in our likeness.”
3. Where was their first home?

It was in the Garden of Eden. Gen 2:8 – “Now the Lord God had planted
a garden in the east, in Eden; and there He put the man He had formed.”

4. What simple rule did God give them to keep?

They were to eat the fruit of all the trees but one. Gen 2:17 – “But you
must not eat from the tree of the knowledge of good and evil, for when
you eat of it you will surely die.”
5. Did they keep this rule?

No. They disobeyed God and believed Satan, and so became sinful. Rom
5:19 – “…through the disobedience of the one man the many were made
sinners.”
6. What happened to them when they disobeyed God?

They died spiritually. Gen 2:17 – “… for when you eat of it you will
surely die.”
7. What does it mean to die spiritually?

It means to be separated from God. Gen 3:23 – “… So the Lord God

banished him from the Garden of Eden to work the ground from which
he had been taken.”
8. Why did God send them from the garden?

God sent them from the garden so that they could not eat of the tree of
life and live forever, in their sinful condition, separated from God. Gen
3:22 – “… He must not be allowed to reach out his hand and take also
from the tree of life and eat, and live forever.”
9. How does their disobedience affect us today?

Now we are all sinners, which means we are spiritually dead. Rom 5:12.
– “Therefore, just as sin entered the world through one man, and death
through sin, and in this way came to all men, because all sinned.”
 The Fall of Man

The entire question of why sin was included in the plan of God is
ultimately something man cannot answer. But the means by which sin
entered the experience of man is clearly detailed in the Bible in Genesis
3. This chapter has its many critics whose views (whether they call it
myth, true myth, legend, sacred legend, or whatever) boil down to the
fact that they do not consider its contents to be historical. Yet they often
try to preserve the “true” character of the non-historical (and thus
ultimately false) story. Here is an example of such fancy theological
dodging.

Unless we are invincible fundamentals we know that Genesis 3 is

properly to be regarded a “true myth” – that, though Eden is not on the
map and Adam’s fall fits no historical calendar, that chapter witnesses to
a dimension of human experience as present now as at the dawn of
history – in plain terms, we are fallen creatures, and the story of Adam
and Eve is the story of you and me. Nevertheless, the structure, details
and subsequent references to the story all point to its being historically
true (notice especially Mat 19:3-6 and Rom 5:12-21; in addition, (Luk
3:38 and Jude 14 show that Adam does not simply mean mankind but an
individual person).

The Test
The test to which Adam and Eve were put was both extremely
significant and relatively minor. It was minor from the viewpoint that a
single prohibition in the midst of all the bountiful provision of the
Garden of Eden was a relatively minor matter. Not to allow them to
know evil experimentally was a blessing from God, not a lack in their
lives. Of course, from the other viewpoint, the prohibition was literally a
life-or-death matter and of the utmost importance. To keep or break this
commandment was the principal means of showing obedience or
disobedience to the will of God. (Of course, Adam and Eve did have
other responsibilities; like cultivating the garden). Evidently the tree of
the knowledge edge of good and evil was an actual tree which God
arranged to be the instrument of conveying that knowledge.

The Cause of the Temptation

The attack by Satan started with the lure in Gen 3:1. Satan was evidently
trying to get Eve to believe that God was not good if He withheld
anything from them. Her reply in verse 2 seems to indicate that she felt
that for all practical purposes God had given them everything and the
single restriction was really trivial. Satan was trying to sully the
goodness of God. “If God were good,” Satan was saying, “He would not
withhold anything from you. But since He has held back the fruit of this
single tree, He cannot be good. By contrast, my plan allows you to do
the very thing God will not permit.” This was Satan’s counterfeit.
The logic behind this approach was in the form of a syllogism. The
major premise was; restrictions are not good. The minor premise was:
God’s plan is restrictive. The conclusion was: God’s plan is not good. In
contrast, Satan’s unrestricted plan was supposed to be good. She then
took a step on her own and rationalized the wrong she was about to do.
Examining the forbidden fruit, she reasoned that since it was good for
food and since God had committed to her the particular responsibility of
preparing an attractive and varied diet for her husband, it could not be
too wrong to take that fruit.

The same line of argument applied to the beauty of the fruit and its
provision of knowledge. Gone from her mind was the central fact that
God had expressly forbidden the eating of that particular fruit. Her mind
was filled only with the rationalization and having thus pre-justified her
action, she and Adam ate in flagrant disobedience to the revealed will of
God.

Implications of the Fall

‘Mummy, I don’t want to die,’ says a small three-year-old boy. It does

not take long for human beings to learn to protest at the unfairness of
life. Why do suffering, sickness and death come uninvited and
unexplained? Why do poverty, war and race riots disfigure human
society? The view of the Bible, the source of Christian belief, is that we
do not find life on earth in the same condition as when God made it. God
did not intend human life to be marked by conflict, suffering and death.
A spoiling has taken place on earth as a result of or rebellion against our
Maker.

Humanity’s fall has corrupted all our relationships:

It separated humanity from fellowship with God. Instead of

worshipping a being greater than ourselves, we tend to make idols of
what we ourselves have
The fall has corrupted people’s relationships with each other. Instead
of being brothers, people have become rivals and enemies. Instead of
serving each other, people try to enslave one another. Instead of being
companions and helpers to men, women become their property to be
bought and sold and sex objects to be seduced and
The fall has spoiled our relationship with the good earth we were
commissioned to supervise and develop. Instead of finding nature a
willing and co-operative partner, our task of coaxing its fruits is a grim
and often painful

God’s final purpose is to restore the harmony he intended. He has

already addressed the spoiling of this wholeness in the life, death and
resurrection of Jesus Christ. In union with him, individuals, societies and
nature itself can now taste in anticipation the final wholeness which is
their destiny.

The human condition

 The suffering, sickness, ageing and death which men and women
experience affect their entire persons in body, mind and
Death haunts people throughout
Another tragic indication of humankind’s corruption is our possession
by evil
People have devised a number of philosophies to cope with death,
suffering and evil.

Examples:

1. Suffering is illusory

2. A second view is that suffering is an individual’s direct punishment

by God or fate for sins, in this life or a previous one.

3. Suffering has no merit, value or purpose. It is futile and should be

avoided at all costs.

The general biblical view is that suffering in the world is the result of
God’s judgement on all human rebellion. This applies to the whole
human condition; it does not mean that an individual’s suffering is
God’s judgement on his own personal sin. As a result of the fall,
humankind has become a frail and perishable creature, whose final
perishable nature will be revealed at the last judgement.

Throughout history, various movements within the church have sought

to set limits on the scope of God’s restoration in the physical sphere. In
the early church, movements strongly influenced by Greek dualism tried
to restrict God’s restoration to the religious or spiritual realm. The rise
of science in the last three centuries has led some within the church to
discount the idea that God can ever intervene in miraculous healing.
Because all healing comes from God, Christians as a whole have refused
to abandon the ministry they inherited from Jesus of healing for the
whole person.

Activity 2.1

List other possible implications of the fall.

Men and women

The harmony of the relationship between men and women is spoilt by

men’s domination of ‘the fairer sex’. Women are regarded as
subordinate and inferior. Their only role is to serve the purposes of men.
 Women are exploited
Women are exploited socially.

Women are exploited

The wholeness, harmony and integration which God intended between

each part and member of the created order has been shattered. People are
at war with God, with other people, with nature and within themselves.
All relationships tend to be self-interested and destructive of wholeness
and harmony.

In the midst of the corruption and spoiling of God’s good creation, the
Christian hope is that both humanity and the world are destined for a
glorious future and not for the dustbowls of infinity. In Paul’s words: ‘In
the end the whole created life will be rescued from the tyranny of change
and decay, and have its share in that magnificent liberty which can only
belong to the children of God.’

Congratulations! You have come to the end of the second lecture. I hope
you are now able to understand who man is and why we are where we
are now. The fall of man and its consequent results form the basis for
God’s intervention – thus the origin of Christianity. LECTURE ONE -
FOUNATION FOR THE COURSE - INTEGRITY

LECTURE 1

FOUNDATIONS FOR THE STUDY OF THIS COURSE

By the end of this lecture, you should be able to:

Describe the term integrity as it is understood from diverse

perspectives
Defend the relevance of Christian beliefs in character formation
Discuss how integrity develops
Explain how integrity is the bedrock of good leadership
Delineate the hallmarks of integrity
Outline the benefits of integrity

Introduction

Integrity is one of the greatest needs of the church and the world today.
The church’s great need for integrity is directly linked to the needs of
our lost world, for the world longs for liberation from dishonesty. It
cultivates and promotes deception, but deep down inside many people
long to escape the pretense.

Undoubtedly, the behavior and attitude of an individual does not come

from a vacuum. It is derived from several factors including one’s beliefs,
temperament and worldview. Beliefs may be the common factor among
the three. This manual seeks to present Christian beliefs as a basis for
integrity. The author is aware of other alternatives but believes that
Christianity offers a relatively strong alternative for advancing personal
integrity.

Does it Matter What We Believe?

Importance of Beliefs

Belief is the psychological state in which an individual holds a

proposition or premise to be true. Beliefs can be in form of individual
states or as a result of our socialisation. Frequently an impression has
been given that sincerity of attitude is more important than the content of
belief. While no one would discount the necessity of sincerity, no right-
thinking person believes that sincerity can or should be substituted for
knowledge of the truth. To believe a falsehood, however sincerely, is
disastrous, and the greater the degree of sincerity the direr are likely to
be the consequences. It is only knowledge of the truth that makes men
either free or safe. And if this be true, as it is, in the physical and
material realms of life, how much more important is it in the realm of
spiritual values with their eternal consequences?

An anonymous writer has well expressed the intimate relationship

between belief, activity, character, and destiny in the following lines:

“Sow a thought, reap an act; Sow an act, reap a habit; Sow a habit, reap
acharacter;

Sow a character, reap a destiny.”

Exactly so! Ideas are motor. They eventuate in acts. Acts, repeated,
become habits out of which character evolves. Thus does Holy Writ
affirm that out of the heart are the issues of life, and “as a man thinketh
in his heart, so is he.” There is a chain of unbroken continuity between
what one believes in the here and now, and the kind of person he will be
in the place of his abode in the hereafter. It is clear, therefore, that belief
is vital in determining personal activity, moral character, and eternal
destiny!

Integrity

Our beliefs, temperaments and worldview ultimately have an effect on

our behavior, attitude and overall character. Thus, our INTEGRITY
(who we truly are both on the outside and on the inside) is dependent on
the above named factors.

The Pursuance of integrity is the ultimate purpose of this course

(Christian Beliefs). It is therefore in order to briefly look at this concept
of integrity with the sole purpose of enabling you to understand what
you are pursuing.

Understanding integrity

What exactly is integrity? The dictionary defines integrity as “adherence

to a code of value”. A person of integrity has a predetermined standard
that guides his life. Biblically, this means that a person’s life is governed
by the moral code of the word of God. Integrity can also be described as,
“the state of being complete and unified”. In other words, integrity
means that I am always the same.

“The well-spring of ethical behaviour is personal integrity”

Integrity can thus be defined as follows:

“Strength and firmness of character; utter sincerity and honesty.”

 “Firm adherence to a code, especially moral or artistic.” (The
Complete Christian Dictionary).

“Integrity entails honesty, straight forwardness, forthrightness, the

integrity or state of being complete or undivided.”
In relation to God, the cluster of attributes which we are here
classifying as integrity relates to the matters of truth. There are three
dimensions of truthfulness:
Genuineness – Being true (see Erickson Christian Theology page
289-292). (Jer 10:1-10; John 17:3; 1 Thess 1:9; Rev3:7).
Veracity – Telling the truth. (1 Sam 15:29; Heb 6:18; Tit 1:2; John
17:17,19).

Faithfulness – Proving true. (Num 23:19; 1 Thes 5:24; 1 Cor 1:9-2; 1

Cor: 18-22; 2 Tim 2:13 and 2 Pet4:19).

Note: Although most people think of truthfulness primarily as the telling

of the truth, genuineness is the most basic dimension of truthfulness. The
other two derive from it.

Character or integrity is foundational to business and leadership

success.
 Your gifts and skills might get you to the top, but only your character
will keep you there. As a leader, you should be more concerned about
your character than with your reputation. Your character is what you
really are while your reputation is merely what others think you are.
The word character comes from the Latin word that means a mark or a
distinctive quality. For example, one character in the alphabet is the
letter s, which is unique from any other symbol. In terms of people and
personalities, character is one of the attributes or features that make up
and distinguish an individual. Character can also be described as the
complex of mental and ethical traits marking and often individualizing a
person, group or nation. A person of good character is a person of moral
excellence and soundness.
Integrity is that uncompromising adherence to a code of moral,
artistic, or other values that reveals itself in sincerity, honesty, and
candor and avoids deception or artificiality.
Integrity is the art of character.
Paul the apostle was sincere and a man of integrity who served God
with a pure conscience (2Tim. 1:3). Later, he wrote to the Corinthians
“We are not as so many, peddling the word of God; but of sincerity, but
as from God, we speak in the sight of God in Christ (2Cor. 2:17).
Research has shown that employees count honesty in their leaders as
more important than vision, competence, accomplishments, and the
ability to inspire. Leadership is ultimately based on trust. Since people
choose to follow leaders they trust their confidence must have a
foundation. The foundation is honesty.
Another term that describes integrity in a leader is credibility. The
ultimate test of a leader’s credibility is whether they do what they say.
 Another definition of integrity: “a firm attachment to moral or artistic
principle; honesty and sincerity; uprightness; wholeness; completeness;
uncorrupted; the original perfect condition”.
Integrity means being consistent in one’s behavior under every
circumstance, including those unguarded moments.
If leaders are normally peaceable and well mannered, but they throw
violent temper tantrums when things go wrong, their lives lack integrity.
If leaders are honest and moral in public, but discard those standards in
private, their lives lack integrity. When leaders have integrity, their
followers always know what to expect.

Scripture is filled with promises for the person of integrity:

“He stores up sound wisdom for the upright; he is a shield to those who
walk in integrity” (Pro. 2:7).

“He who walks in integrity walks securely, but he who perverts his ways
will be found out” (Pro. 10:9).

“A righteous man who walks in his integrity – how blessed are his sons
after him” (Pro. 20:7)

“Vindicate me, O Lord, for I have walked in my integrity; and I have

trusted in the Lord without wavering. Examine me, O Lord and try me;
test my mind and my heart (Pro. 26:1-2).
 The Bible also uses the term “blameless” to describe integrity. The
apostle Peter urged Christians, in the light of Christ’s Second Coming to
‘be diligent to be found by Him in peace, spotless and blameless’ (2Pet.
3:14).
An unmistakable sense of authority accompanies leaders with
integrity. Leadership without integrity may promote worthwhile causes,
yet fail to gain people’s loyalty because their lives discredit the validity
of their proposals. When people live lives of integrity, their followers
assume they are trustworthy.
Integrity is not automatic. It is a character trait that leaders
consciously cultivate in their lives. Integrity doesn’t happen by accident.
It happens on purpose.
What must every person know about character?
Character is more than talk; it is your actions, what you do.
Talent is a gift, but character is a choice. We may not have control
over many things, but we do choose our character.
Character brings lasting success with people. Followers do not trust
leaders whose character they know to be flawed, they will not continue
following them.
Leaders cannot rise above the limitations of their character. People
who achieve great heights but lack the bedrock character to sustain them
through the stress are headed for disaster. They are destined for one or
more of the four A’s: arrogance, painful feelings of aloneness,
destructive adventure seeking, or adultery. Each is a terrible price to pay
for weak character.
There are three common problems that usually cause leaders to fail.
They are the three temptations of Jesus, the three temptations found in
Genesis, and the three temptations of Moses in Hebrews 11. But they are
best described in 1John 2:16, where they are identified as the lust of the
flesh, the lust of the eyes, and the pride of life.

The lust of the flesh is the temptation to feel good. That phrase means
more than just sex.

The lust of the eyes is the temptation “to have”: that’s greed

The pride of life is the temptation to be recognized as important,

accomplished, or superior.

The antidotes for the three temptations are: integrity, generosity, and
humility.

The street names for the three temptations mentioned in 1John 2: 16

are: sex, money, and power.
To maintain a high level of reputation, the minister needs financial
probity.
Ministers are to avoid illicit sexual entanglements. “Students of
charismatic leaders have often noted that such men tend to stir a variety
of emotion in the bosoms of their followers, a robust portion of which
feelings are distinctly sexual.” (Billy Graham, Hear My heart, 2014).

Leading a movement requires enormous energy, and the lines between

political, spiritual, and sexual energy are not finely drawn on the map of
the human psyche.
That dynamic leaders, including religious leaders, experience and arouse
strong sexual feeling should come as no particular surprise to anyone
who pays attention.

The cure for the pride of life is to stay humble before God and before
men. To follow the example of Christ in Philippians 2: 1-11.

In his book Good to Great, Jim Collins examined the characteristics of

the most successful business leaders whom he labeled “Level 5 leaders”.
He found , perhaps surprisingly, that they were characterized by
humility. They channel their ego needs away from themselves and into
the larger goal of building a great company. Their ambition is first and
foremost for the institution, not for themselves.

Integrity and humility are portable and never go out of date.

Identifying Integrity

Let’s identify four marks that will characterize a person of integrity.

 Reputation and character are identical. Often our reputation and
character are two different things. Our reputation is what others think we
really are. Reputation is external but character is
Commitments are honoured. Second mark of a person of integrity is
that he/she places a high value on commitments. A person of integrity
does what he says he will do.
Short cuts are not allowed. A third mark of a person of integrity is that
they will not allow themselves to take a short cut or find the easy
wayout.

Decisions are based on principles. A final mark of the person of

integrity is that he/she makes decisions based on positive moral
principles rather thanconvenience.

Enjoying Integrity

A real test of your integrity is the amount of trust that people have in
you. If you have integrity, you will enjoy a great deal of trust from
others. Without it, people won’t trust you and you can never develop
strong relationships or be a good leader without trust. Trust needs to be
complete. If people find one area of your life in which you do not have
integrity, it will hurt you in all areas.

Someone has said “One of the realities of life is that if you can’t trust a
person at all points you can’t truly trust him or her at any point.”

Developing Integrity

How can we develop integrity in our lives? Several steps can help us
become people of integrity.

Make a commitment to develop your integrity.

Decide ahead of time what your standards are: Don’t wait for time of
testing.
Pay attention to the small things.

Activity 1.1
Write out the paragraph below, sign it and say it morning and evening
for 30 days. It will help you to become a person of integrity.

“Today I commit myself to become a person of integrity. I will live my

life with complete honesty and openness. I will make decisions based on
what is right; not what is convenient. I will keep my commitments to
people and ask for forgiveness when I fail. I will daily do what I should
do, not what I want to do. I will live according to the highest standards
of integrity in all of life’s circumstances.”

Start now! Don’t wait for another day. The past is past, but you can
begin today to build a future of integrity.

The nation of Kenya and the world at large are crying out for leaders
with integrity. Leaders should show the way by becoming people of
integrity. Rise up now and allow God to begin shaping you into His
image, into a person of integrity. Become the same person when no one
is looking that you are in public. You can do it for the glory of God.

A Passion for Integrity

Activity 1.2
Read Ps [Link] Ps 15

Key Areas of Integrity

Sexual integrity: (Jam 1:14; 2 Pet 2:14).

Integrity in leadership.

Avoiding abuse of power (1 Pet 5:3; Luk 2:24-27; 2 Cor1:24).

True leaders have delegated authority (from God) (Num 12:1-11;

Rom12:17-21).
 Competitive attitudes begin in the heart as seed of envy, jealously and
desire for prominence. (1 Cor 3:1-9; 1 Cor 3:21-22; 1 Cor 4:1-7; Gal6:3-
5).

Desire for position on executive committees - A good person should

check his motives before God. If you enjoy the exercise of power and
authority over others, for conscience sake, refuse such position.
Submission is a heart attitude: - Love to Have holy fear of being
independent to the point that you are unsubmitted to any spiritual
authority! Run for cover. Seek authority to stand under.

NOTE: Remember that “Power corrupts; absolute power corrupts

absolutely”. If we are to be leaders we should have mature, Godly
leaders to whom we submit. (Heb. 13:7, 17).

Financial integrity
 It is not prosperity that defiles a leader, but love of money that defiles
the Spirit. God will not allow rivals in our hearts, least of all idols of
gold. Longing for love of and lust after money and the things it can buy
is God hates this and so must we (Col3:5).
Love of riches and longing for wealth. (Luk 12:15; 1 Tim 6:9, 10).
Kill covetousness with generous giving without expecting returns
(Luk6:35).
Contentment and Godliness. (1 Tim 6:17, 18: Ps119:36).

High standards of honesty; honor all his obligations and make it a

point of honour to pay his bills and pay them on time. Debts to persons
within the corporate body must be
Public accountability in financial matters is a primary obligation of a
leader. (2 Cor 8:20-21; Rom12:7).
A leader should never use corporate funds for personal use.

Basic Moral Integrity

Tell the truth. (Mark 8:15; 1 John1:5-7).
 Be a man of your word. (Num
30:2;Psa15:14;Jam5:12;Psa17:3Jam1:19,3:1,2,6).

Pay your bills. (Rom 13:8, 9; Rom12:17).

Die to self. (2 Tim3:2-4).

Fear God. (Prov 5:21; Rom 14:10; 2 Cor 5:10; Rev 3:19; Heb12:10).

No alcohol no drugs. (Num6:1-8).

Accountable to God. (Heb 4:13; Rom 14:12; Prov 16:2; 1 Thes 2:3;
Luk 16:2; Eze34:10).

Accountable to man. (Rom 12:17; 1 Tim3:7).

 Avoid Gluttony. (Eph5:12).
Love your wife. (1 Cor 7:2; 1 Cor 7:29-31; Prov5:18).

Don’t be lazy. (Mat 25:19,26).

Do not justify, excuse or defend yourself. (Luk 16:15, 2; Sam 12:13,

Sam 24:10; Num 16:5).
Avoid every known sin. (1Cor 6:7-11, Gal 5:13-26; Eph4:20-5:21).
Do not react, retaliate or take revenge. (Mat 12:36-37; Jam 1:19; Mat
5:36-37; Eph 4:29; Rom12:17-21).

Do not speak evil of your leaders. (Acts 23:5; Rom 13:1-5; Jam2:12-
13).

Never show partiality or prejudice.

Pray in every way. Pray at regular times. Pray at all times. Pray for men.
Pray for your superiors. Pray by name for every person under you.
The Rewards of Integrity

Integrity brings many intrinsic rewards (Blackaby, 2011,). These

rewards include:

Integrity at home. Real heroes are the ones who go home at the end of
the day to a family that loves and respects them. The family not only his
message, but also his character and life.
Integrity at work. True leaders strive to do well, not so they will earn
a higher salary or gain people’s praise but to honor God. They do their
very best. They serve with excellence. They do this with realization that
they are partnering with God in the advancement of His Kingdom.
Integrity in relationships. Leaders maintain integrity with the people
they serve. Consequently, the leader gains respect from others. (1Sam.
12: 3-5; Acts 20:18-36).
Integrity with self. The leader has confidence that he/she has done
their best in the task God has given them. They have a clear conscience
about their life. Those who remain true to their convictions derive great
satisfaction in life.
LECTURE EIGHT - THE VIRTUAL OF LIFE

LECTURE EIGHT - The Virtue of Love

Agape and Agapan

Introduction

The Greatest of the Virtues: Greek is one of the richest of all languages
and it has an unrivalled power to express shades of meaning. It therefore
often happens that Greek has a whole series of words to express
different shades of meaning in one conception, while English has only
one. In English we have only one word to express all kinds of love;
Greek has no fewer than four. Agape means love and agapan is the verb
which means to love. Love is the greatest of all the virtues and the
characteristic virtue of the Christian faith.

Definition of related terms

We shall therefore seek to discover its meaning. We shall best begin by
comparing these words with the other Greek words for love, so that we
can discover their distinctive character and flavour.

The noun eros and the verb eran are mainly used for love between the
sexes. They can be used for such things as the passion of ambition and
the intensity of patriotism; but characteristically they are the words for
physical
The noun storge and the verb stergein are specially to do with family
affection. They can be used for the love of a people for their ruler or for
the love of a nation or household for their tutelary god; but their regular
use is to describe the love of parents for children and children for

The commonest words for love in Greek are the noun philia and the
verb philein. There is lovely warmth about these words. They mean to
look at someone with affectionate regard. They can be used for the love
of friendship and for the love of husband and of wife. Philein is best
translated to cherish; it includes physical love but it includes much else
beside. It can sometimes even mean to kiss. There words have in them
all the warmth of real affection and real love. In the NT philein is used
of the love of father and mother and son and daughter (Matt. 10:37). It is
used of the love of Jesus for Lazarus (John 11:3, 36): and once it is used
of the love of Jesus for the beloved disciple (John 20:2) Philia and
philein are beautiful words to express a beautiful
By far commonest NT words for love are the noun agape and the verb
agapan.
The great reason why Christian thought fastened on agape is that agape
demands the exercise of the whole man. Christian love must not only
extend to our nearest and our dearest, our kith and kin, our friends and
those who love us; Christian love must extend to the Christian
fellowship to the neighbor to the enemy to the entire world. Now all the
ordinary words for love are words which express an emotion. They are
words which have to do with the heart. They express an experience
which comes to us unsought, and in a way inevitably. We cannot help
loving our kith and kin; blood in thicker than water. We speak about
failing in love. That kind of love is not an achievement; it is something
which happens to us and which we cannot help. There is no particular
virtue in failing in love. It is something with which we have little or
nothing consciously to do; it simply happens. But agape is far more than
that.

Agape has to do with the mind; it is not simply an emotion which rises
unbidden in our hearts; it is a principle of which we deliberately live.
Agape has supremely to do with the will. It is a conquest, a victory, and
achievement. No one ever naturally loves his enemies. To love one’s
enemies is a conquest of all our natural inclinations and emotions. This
agape Christian love is not merely an emotional experience which comes
to us unbidden and unsought; it is a deliberate principle of the mind, and
a deliberate conquest and achievement of the will. It is in fact the power
to love the unlovable, to love people who we do not like. Christianity
does not ask us to love our enemies and to love men at large in the same
way as we love our nearest and our dearest and those who are closest to
us; that would be at one and the same time impossible and wrong. But it
does demand that we should

have at all times a certain attitude of the mind and a certain direction of
the will towards all men, no matter who they are.

What then is the meaning of this agape? The supreme passage for the
interpretation of the meaning of agape is Matt 5: 43-48. We are there
bidden to love our enemies. Why? In order that we should be like God.
And what is the typical action of God that is cited? God sends his rain on
the just and the unjust and on the evil and the good. That is to say no
matter what a man is like, God seeks nothing but his highest good.

Let a man be saint or let a man be a sinner, God’s only desire is for that
man’s highest good. Now that is what agape is. Agape is the spirit which
says; No matter what any man does to me, I will never seek to do harm
to him I will never set out for revenge; I will always seek nothing but his
highest good. That is to say, Christian love, agape is unconquerable
benevolence, invincible goodwill. It is not simply a wave of emotion; it
is a deliberate conviction of the mind issuing in a deliberate policy of the
life; it is a deliberate achievement and conquest and victory of the will.
It takes all of a man to achieve Christian love; it takes not only his heart;
it takes his mind and his will as well.

When we study the NT we find that love is the basis of every perfect
relationship in heaven and in earth.

Love is the basis of the relationship between the Father and the Son,
between God and Jesus. Jesus can speak of the love where with thou
hast loved me (John: 17: 26; Col. 1:13; John 3:35; 10:17; 15:9; 23:24).
Love is the basis of the relationship between the Son and the Father
(John 14:31).
Love is God’s attitude to men (John 3:15; Rom 8:37; Rom 5:8; Eph
2.4; 11 Cor.13; 14; John 3: 1; 16: 1; John 4: 9-10).
It is man’s duty to love God (Matt. 22: 37; Mark 12: 30 and Luke 10:
27; Rom. 8: 28; 1Cor. 2:9; 11 Tim. 4, 8; 1 John 4:19).

The motive power of Jesus’ life for men (Gal 2: 20; Eph. 5: 2; 2 Thess
2:16; Rev. 1: 5; John 15: 9) Jesus is indeed the lover of the souls of
The essence of the Christian faith is love of Jesus (Eph. 6:24; 1 Peter
1:8; John 21: 15-16).
The mark of the Christian life is the love of Christians for one another
(John 13:34; 15: 12; 1 Pet 1:22; 1 John 3:11; 23:1; John 4: 7) Christians
are people who love Jesus and who love each
The basis of every conceivable right relationship in heaven and earth is
love. It is on love that all relationships both human and divine are
founded.

The NT has much to tell us about God’s love for men

Love is the very nature of God (1 John 4: 7-8; 2 Cor. 13:11).

God’s love is a universal love.
God’s love is a sacrificial love (1 John 4: 9-10; John 3:16; Gal. 2: 20;
Eph. 5: 2; Rev. 1: 5).
God’s love is an undeserved love (Rom 5.8; 1 John 3:1-4, 9, 10).
God’s love is a merciful love (Eph. 2: 4).
God’s love is a saving and a sanctifying love (2 Thess. 2: 13).
God’s love is an inseparable love (Rom 8: 39).
Gods’ love is a rewarding love (Jam 1: 1; 2: 2-5).
God’s love is a chastening love (Heb. 12: 6).

The NT has much to say about what man’s love for God must be.

It must be an exclusive love (Matt. 6:24; Luke 16:13). There is only

room for only loyalty in the Christian
 It is a love which is founded on gratitude (Luke 7: 42-47) the gifts of
God’s demand in return for the whole love of our
It is an obedient love. Repeatedly the NT lays it down that the only
way we can prove that we love God is by giving Him our unquestioning
obedience (John 14: 15, 21, 23, 24; 13: 35; 15: 10; 1 John 2: 5; 2: 3;
2John 6). Obedience is the final proof of
It is an outgoing love. The fact that we love God is proved by the fact
that we love and help our fellow men (1 John 4: 12, 20; 3: 14; 2: 10)
failure to help men proves that our love for God is unreal and untrue (1
John 3: 17).

NB: OBEDIENCE TO GOD AND LOVING HELP TO MEN ARE

THE TWO THINGS WHICH PROVE OUR LOVE.

We now turn to the other side of the picture – man’s love for man.

Love must be the very atmosphere of the Christian life (1 Cor. 16: 14;
Col. 1: 4; Thess. 1: 3-6; 2 Thess. 1: 3; Eph 5: 2; Rev. 19).
Love is that by which the church is built up (Eph. 4; 16).
The motive power of the Christian leader must be love (2 Cor. 11:11;
12: 15; 2: 4; 1 Tim. 4: 12; 2 Tim. 3: 10; 2 John 1; 3 John: 1).
At the same time the attitude of the Christian to his leaders must be
that of love (1 Thess 5: 13).
The Christian love begins in the family (Eph, 5: 25, 28, 33).
 The Christian love goes out to the brotherhood (1 Peter 2: 17).
The Christian love goes out to our neighbours (Matt. 19: 19; 22: 39;
Mark 12: 31 and Luke 10: 27; Rom 13: 9; Gal. 5: 14; James 2: 8).
The Christian love goes out to our enemies (Luke 6.27; Matt. 5.44).
We must now look at the characteristics of this Christian
Love is sincere (Rom 12: 9; 2 Cor. 6: 6; 8: 8; 1 Peter 1: 22) it has no
ulterior motive; it is not cupboard It is not a surface pleasantness, which
cloaks an inner bitterness. It is the love which loves with open eyes and
with an open heart.
Love is innocent (Rom. 13: 10) The Christian love never injured any
man. So-called love can injure in two ways. Or it can be over possessive
and over protective. A mother’s love can become smother
Love is generous (2 Cor. 8: 24).
Love is practical (Heb. 6: 10; John 3: 18). It is not merely a kind
feeling and it does no limit itself to pious good wishes; it is love which
manifests in
Love is forbearing (Eph. 4: 2). The Christian love is the love which is
proof against the things which so easily turn love to
Love leads to forgiveness and restoration (2 Cor. 2: 8).
Love is not sentimental (2 Cor. 2: 4). Christian love does not shut its
eyes to the faults of Love is not blind. It will use rebuke and discipline
when these are needed. The love
which shuts its eyes to all faults, and which evades the unpleasantness of
all discipline is not real love at all, for in the end it does nothing but
harm to the loved one.

Love controls liberty (Gal. 5: 13; Rom 14: 15). There are certain
things which may do one man no harm, but which may ruin another The
Christian never forgets his Christian liberty but he also never forgets that
Christian liberty is controlled by Christian love, and by Christian
responsibility for others.
Love controls truth (Eph. 4: 15). The Christian loves truth (2 Thess 2:
10) but he never cruelly or unsympathetically speaks the truth in order to
Love is the bond which holds the Christian fellowship together (Phil.
2: 2; Col, 2: 2).
Love is that which gives the Christian the right to ask for help or
favour from another Christian (Philemon 9). If we were really bound
together in love as we ought to be we would find it easy to ask and
natural to give when need
Love is the motive power of faith (Gal. 5: 6).
Love is the perfecting of the Christian life (Rom 13: 10; Col 3: 14; 1
Tim 1: 5, 11; 1 John 4: 12).

Finally the NT lays it down that there are certain ways in which love can
be misdirected.

Love of world is misdirected love (1 John 2: 15). A man can love time
so much that he forgets eternity. A man can also love the world’s prizes
that he forgets the ultimate prizes. A man can love the world so much
that he accepts the world’s standards and abandons the standards of
 Love of personal prestige is misdirected love. The Scribes and
Pharisees loved the chief seats in the synagogues and the praises of men
(Luke 11: 42; John 12: 23). A man’s question must always be not: how
does this look to men but how does this look to God?
Love of the dark and fear of the light is the inevitable consequence of
sin (John 3: 19). As soon as a man sins, he has something to hide; and
then he loves the dark. But the dark may conceal him from man; it
cannot conceal him from

So at the end of things we see beyond doubt that Christian life is built on
the twin pillars of love of God and love of man.

Some basic World View/assumption in Africa

Characteristics of African Religion

Functions of African Religion
Human Relationships
 Characteristics of African Religion: The characteristics of the African
Religion reveal that at the heart of this religion is dependency on God.
Here are some of the characteristics

Originated from need: African Religions do not have persons who can
be referred to as founders like Christianity and Islam. Christ is the
founder of Christianity and Mohammed the founder of

Rather than having individual persons as founders, religions were born

in African cultures as people sought help from the universe.

Ethnic centred: Religion in the African societies is ethnic centred

because it is need-oriented. People did not know the needs of the people
outside their environment and therefore they could not intercede for God
to meet needs that they did not know
Exerts the greatest influence upon people: Mbiti says that religion is
the strangest element in traditional background, and exerts probably the
greatest influence upon the thinking and living of the people (1969:1).
As human beings, people are influenced by religion in all their areas of
need such as spiritual, mental, emotional and physical

Not only are all of one’s life needs as a human being touched by
religion, but also all of one’s life as a social being.
 Functions of African Religion: Not only do characteristics reveal that
African religions are need centred, but also their functions. Let us look
at the functions of these

Unite people

Support people in times of crisis

Guide people in times of decision making

Validate cultural ways

Correct cultural ways

 Facilitates Worship of God. Africans are worshipping people like
many other people of the world. Worship rituals include several
activities like praying to God, offering things to God, sacrificing animals
to God, singing, preaching, dialoguing and others. Worship usually takes
a participatory lively style. People clap their hands, jump, shake hands,
embrace one another, ask each other questions, repeat songs & prayers
and give offerings. Worship can be petition in nature where people ask
God to do something for them. Practitioners of religion in Africa act as
representatives for the rest of the members of their communities. This
representative element of the religious practitioners is manifest in their
prayers and lifestyles. Their prayers are offered to God on behalf of the
community members. This explains why there are many Africans who
do not approach God in prayer directly. When they are sick, have sinned
or need anything from God, they ask the community religious
practitioners to petition to God on their behalf (equivalent to Christian
repentance).

7.

The life styles of the religious practitioners also reflect this

representation element. The community recognizes that the religious
practitioners are their representatives before God by giving them tokens
of appreciation. A religious practitioner in Africa is believed to be a
people’s servant to represent the people to God. He is also viewed as
God’s representative to [Link] the ancestors are spirits that
represent people to God and God to people, religious practitioners are
the human beings who do the same.
10.1.3 Ancestors: (Christ – our Chief Ancestor?)

According to African religion, the ancestors are very important. Africans

use the good spirits of their ancestors. Africans believe that when good
people die, their spirits continue living and they use them as
intermediaries between God and living people. There are believed to be
two kinds of spirits of dead people. One type is that of good spirits and
these are the spirits of the people who die while being good as far as the
social norms are concerned. These are the spirits that Africans depend
on and for our purpose we will refer to them simply as “ancestral spirits”
to distinguish them from the good spirits that are created as spirits and
have never been in human bodies. The spirits of persons who die
improperly according to the social norms become evil and people do not
depend on them. Instead of being depended on, these evil spirits are
feared, resented and cast away from where the living people

reside. Among the people whose spirits become evil spirits are thieves,
murderers, adulterers, witches, sorcerers as well as those who do not die
properly such as those who commit [Link] God is depended upon
by the whole community, ancestral spirits dependency is limited to the
families. They are viewed as part of the living members of their
[Link] to a sense of unworthiness and distance, Africans often use
ancestors as intermediaries in their communication with God. One of the
reasons why people use ancestral spirits as go-betweens is that there is a
belief that those spirits are worthier before God than people in the
bodies. Body limits one in becoming what God would like one to be, it
is [Link] is another factor that makes people use
intermediaries. It should be made clear that in the worship of God the
ancestors are supposed to be go-betweens only. They are not supposed
to receive worship for worship is directed to God alone. God is the
object of worship.

Activity 10.1

But there are cases where the focus of worship is shifted from God to the
intermediaries especially in the offering of sacrifices. When this
happens, this is called “Religious corruption”. Religious corruption
occurs because some worshippers do not very much care to whom the
sacrifices are being offered as a long as the sacrifices are offered
properly. The ancestors act as go-betweens and they are expected to
receive the offerings and sacrifices and, then relay people’s requests to
God. Yet, most people do not concern themselves with such distinctions.
As long as they have made sacrifices offering in accordance with the
proper procedures, they are satisfied. The leader may know the
distinction, but people do not care as long as the ceremony is done
properly.

Respect for the ancestral spirit is shown in many different ways. The
chief ways are that of libation and naming and they are the ones we will
examine here. Because the ancestral spirits are regarded as participating
members of the family, they are given their shares of food wherever the
family is having a special meal.

There is also the practice of naming the new born babies in the family
after the ancestors. This is a sign of respect for them.

Human Relationships: (How is the Virtue of Love manifested here?)

Given that Africans are community people, human relationships become

very important. Morality is relational meaning that whatever spoils
relationships is immoral and whatever brings harmony is defined as
good. Relationships start with the extended family. The extended family
group is the basic community unit. The relationship in this unit should
not to be manipulative, exploitative, domineering or competitive. Rather
they should be supportive, sharing and cooperative. Cooperation is
valued above competition and people are taught how to work in teams
rather than as individuals.

Secondly, cooperation is expected because people assume one’s group

members are allies, rather than competitors. Thirdly, Africans practice
cooperation because they assume help is found mainly from one’s group.
To survive, one needs the support of group members so that he can also
receive support when he needs it. Supporting one’s group is both an
obligation and a privilege. If you expect to be helped at one time, then
help others. This spirit of helping others benefits those who are less
fortunate like orphans, widows and the handicapped. Due to these close
relationships, Africans are more of a “shame” than “guilt” people.

Humans cannot live without disputes and disputes ruin cooperation.

When disputes occur, people try to dialogue and negotiate to restore
good relationships and cooperation. Besides the community life within
the extended family, other communities are clans, voluntary associations
and tribes. These other groups also demand some kind of cooperation
though the ties are not as strong as those of the extended family.

How African Christians Ought to Make moral Choices

The Laws of God: What do we mean by “God’s Law?

There are two quite distinct ways people use the idea of God’s law.

Natural law: principles that can be rationally drawn from the way
things are: gravitation, for example, or cause and
Divine law: a set of laws based on a specific revelation from God. The
most obvious example is the Law of Moses derived from God’s
revelation at Mount Sinai; it centres round the Ten Commandments, but
also contains many other moral, ceremonial and social provisions. In the
New Testament, ‘law’ generally means the Law of Moses though
sometimes it means the law written in our hearts (an idea close to that of
‘natural law’ or ‘conscience’ or even the principle of law in general
terms).In the sermon of the Mount, Jesus fully recognized the value of
God’s law: Until heaven and earth disappear, not the smallest letter . . .
Will by any means disappear from the law until everything is
accomplished? But He also claimed to fulfil the law; Do not think I have
come to abolish the law. I have not come to abolish but to But how
precisely, did He fulfil the Law of Moses?
God’s Law: The ceremonial regulations

Largely centred on the temple worship and its animal sacrifices were so
perfectly “fulfilled’ in Jesus Christ’s one, eternal sacrifice on the cross
that the veil of the temple was torn apart when He died. The animal
sacrifices, which had pointed on to the divinely planned way of
forgiveness and cleansing from sin through Christ’s death, had fulfilled
their task. Similarly rules about ceremonial cleanness
were replaced by the moral purity they symbolized. In Hebrews; He set
aside the first that He might establish the second.

The judicial provisions, which were designed for the people of Israel as
they settled the land and lived in it over the centuries, had also
accomplished their purpose when through the work of Jesus and the
mission of the church, “the people of God” became a world-wide
company of the redeemed.

Jesus fulfilled the moral law in two ways:

By keeping it perfectly in His own life, in which He observed its

inward intention as well as its outward regulations;
By dying in place of those who had failed to keep it. He also
reinforced its principles for His followers, not as a way of salvation but
as a pattern of life. In summary, then the ceremonial and judicial laws
had divine authority, but limited in time until each had been fulfilled by
Jesus in its appropriate way. But the moral law (which we find restated
in the New Testament) is eternal, based on the character of God himself.

Civil Law

Christians now live in many different states, not in one as in the days of
the Old Testament. So while being subject to God’s moral law, they are
also subject to the civil and criminal laws of the countries in which they
live. The New Testament writers make it clear that these human laws
have, in principle, divine authority, as setting bounds to the destructive
impulses of fallen humanity. Christians are therefore commanded to be
obedient to their civil governments.

The apostle Paul wrote: There is no authority but by act of God and the
existing authorities are instituted by Him. But sometimes legislation or
government action is clearly contrary to God’s moral law, and then the
Christian must obey God rather than men. There may well be some
circumstances when a government is so evil, and so signally fails to
fulfil its God given functions that it no longer merits obedience.

In a democracy, of course, almost all citizens have a voice in choosing

their government and influencing the laws it enacts, so we should do all
in our power to ensure that these are just and beneficial. But Christians
should be careful not to try to deprive their fellow citizens of that liberty
to act according to conscience which they would themselves demand.
Certainly their aim for society

should be not only its public welfare but also God’s moral law; but this
cannot always be enforced by legal sanctions – nor should it be.
 Making Moral Choices: How can we set about making moral choices?

First, we need to find out what the law of God has to say on the matter.
We find this from the Ten Commandments, the moral law in Old and
New Testaments and the clear teaching of Jesus. Then we need to apply
the moral law in practice. Various factors influence the decision. Each of
them is right and good. None is sufficient in itself.

These influences include:

Is it against the law of the land?

How does it fit with Jesus’ pattern for life?
How are other people affected?
What does my conscience tell me?
Which decision best expresses love?
Does it fit in with God’s larger purposes for the whole life?

10.2.2 Christianity is about Love Not About Rules

In the very early days of Christianity it was pointed out that Christians
used the same languages, wore the same clothes, ate the same food and
lived in the same countries as everybody else despite deep differences of
conviction. And still today Christians cannot be distinguished in the
street or the shops or their work place by the clothes they wear or the
work they do. Is there anything different about the Christian way of life?
Sometimes Christians come to believe that there is something wrong in
enjoying yourself – that disapproval of pleasure is a mark of the
Christian. But hatred of pleasure is not only Christian, it is unchristian. It
would be perverse of God who would give us pleasurable opportunities
and then condemn us for enjoying them. But we must be very quick to
note that not all things are good.

Note this passage: -

Now the serpent was subtler than any other wild creature that the Lord
God made. He said to the woman; did God say, ‘You shall not eat of any
tree of the garden’, And the woman said to the serpent “We may eat of
the fruit of the trees of the garden, but God said, ‘you shall not eat of the
fruit of the

tree which is in the midst of the garden, neither shall you touch it, lest
you die’.” But the serpent said to the woman, “You will not die. For God
knows that when you eat of it your eyes will be opened and you will be
like God, knowing good and evil”. So when the woman saw that the tree
was good for food and that it was a delight to the eyes and that the tree
was to be desired to make one wise, she took of its fruit and ate, and also
gave some to her husband. Then the eyes of both were opened and they
knew that they were naked (Gen 3:1-7).

Sometimes people, Christians and non-Christians alike, suppose that

what marks out a Christian life- style is keeping of more rules than
anyone else. The Christian not only does not break the law and keeps the
ordinary rules of honourable conduct, but adds a few more which the
church requires – like not gambling, swearing, drinking alcohol or
smoking. Some add “do not dance, do not play or do not lose temper no
matter how much you are provoked”.

It would seem that being a Christian is primarily about keeping rules and
regulations designed to keep you from “straying from the right path”. In
fact, Christian life is not about keeping the rules at all – at least not in
the ordinary sense of the word. A rule is an instruction about behaviour
that you cannot disobey without becoming a wrongdoer – a sinner, in
Christian language. But even the ten commandments were not intended
as a “book of rule” but as a description of Israel’s proper response to the
saving acts of God by which God had “chosen” them.

It is true that the commandments were turned into rules and by the time
of Jesus they had multiplied until there were 613 of them. But Jesus and
the New Testament writers looked at the whole business of living from
another perspective. They said that we cannot put ourselves by our own
efforts in the right relationship with God. Rather the new relationship
with God which is ours in Christ has to be accepted and worked out in
ordinary daily living. Yes, there are guidelines but to turn guidelines into
rules that must be kept at all costs is to distort their purpose. We all need
guidelines because we are not wise or strong or experienced enough to
be sure that we know what to do on every occasion. But even guidelines
go out of date, we cannot be bound by them – they are just a guide.

Christians, said Paul, live “not under laws but under grace (Rom 6:14).
In other words, we are not under the grim, necessity of keeping rules to
ensure that God still loves us. If we were, then none of us would be
likely to measure up to the required standard – all of us would be guilty.
But God gives

us grace, undeserved unearned love and forgiveness. In response to the

love, in gratitude for what He has done for us in Christ, and not for the
sake of keeping rules, we do what God wishes us to do, and live as He
wishes us to live. And the same grace makes us capable of doing this
and living this way. We could never do it otherwise. We are God’s
children, not His puppets or His slaves.
Congratulations you have come to the end of Lecture 8. The whole idea
of applying the Christian message in the Contemporary African Society
must be done with the idea of retaining certain abiding and permanent
elements in Christianity namely:

The Church as a permanent institution of

The Acts of God in

Experiences of Christians over the years which are consistent with

biblical

Biblical
Christianity as a way of life – a life of LOVE
LECTURE NINE - RELIGIOUS RESPONSE TO CONTEMPORARY
ISSUES

LECTURE NINE

CHRISTIAN RESPONSE TO CONTEMPORARY ISSUES

Part 1: Marriage & Family Issues; Religious Issues

Part 2: Medical Issues; Sexual Issues

Part 3: Political Issues; Financial Issues

Objectives:

Identify the key ethical issues facing our society today

Establish the factors responsible for the issues facing our society
today
Explain the effects of moral evils such as corruption, gambling,
abortion, homosexuality, rape, war and violence, poverty, among others

INTRODUCTION
Our society is currently faced with many issues that have moral
implications on our daily living and relationships. Some of the moral
evils we encounter in our contemporary society put us between a rock
and a hard place, a situation that may see many religious people take a
compromise. A moral evil is any act that disadvantages or negatively
affects humanity and their environment, emanating from human actions,
choices and judgments. We may not be able to consider all the
contemporary issues facing our society and so it is prudent for you to
personally do further research to widen your scope of knowledge. In an
attempt to explore this chapter, we will break it into three parts, as
follows: Part 1: Marriage and Family Issues; Religious Issues; Part 2:
Medical Issues; Sexual Issues and; Part 3: Political Issues; Financial
Issues.

Part 1: Marriage & Family Issues; Religious Issues

Marriage and Family Issues

Marriage institution was instituted by God as seen in Genesis 1 & 2.

However, the marriages and families are currently faced with a myriad
challenges.

Divorce and Remarriage

Divorce (dissolution of marriage) is the final termination of a marital
union, canceling the legal duties and responsibilities of marriage of and
dissolving the bonds of matrimony between the spouses.

There are different viewpoints about what marriage means. Does it just
mean a romantic relationship which spouses can choose to end anytime
they wish? Can we perceive it as a legal social institution sustained for
the sake of regulating sexual conduct? Christians view marriage as a
covenantal life relationship based on public undertaking and bears
promises and obligations (David Atkinson: Marriage and divorce)
Keeley, et. al (Eds.) 1982). The covenant of marriage is compared with
the covenant between God and His people and also the relationship
between Jesus and the church. Marriage leads to the partners becoming
‘one flesh’ and makes the spouses to assume new status in the society. If
marriage is regarded as a covenant, then it implies that it should be an
environment for: mutual enrichment, nurturing, healing and growth. So
divorce is not envisioned, although we have many divorce cases
everywhere today.

The Catholic Church consider marriage as a sacrament which acts as a

means of grace and once one gets married then their union is
indissoluble. The Church of England and other Reformation Churches as
well as the Eastern Orthodox hold a different opinion and so allow
divorce in some circumstances (David Atkinson: Marriage and divorce)
Keeley, et. al (Eds.) 1982).

“A divorce, like an amputation, is the severing of what was once a living

union.” (David Atkinson: Marriage and divorce) Keeley, et. al (Eds.)
1982). In view of Jesus if anyone divorces and marries again, s/he
commits adultery (Matt. 19). God’s original purpose is that marriage is a
lasting union and so as much as it is practically possible spouses should
seek to keep in their marriage unions.

“Divorce is more than a property crime; it is something ‘intrinsically

evil’” (Hegy & Joseph, 2000:59).

One key cause of divorce is spouses working away from each other.
Also some spouses are too much held up by their jobs that they have no
time for their spouses. Religious and denominational differences may
also play a part in divorce (Hegy & Joseph, 2000). Infidelity is a major
cause for divorce.

Effects of divorce

The following are some of the effects associated with divorce:

Decreased levels of happiness to the partners and their children

Change in economic status
Emotional disturbances which may even result into depression
May lead to excessive indulgence in alcohol and substance abuse as a
coping mechanism
May lead to suicide if the partner feels that all is lost
Children may experience academic deterioration
 Behavioral and psychological problems among children
Premature transition to adulthood for some children
Crippled relationships with parents
Loss of contact with parent(s)
Loss of support from parent(s)

Religious Issues:
Secularism

What is secularism and how does it affect religion?

We happen to be living in a world that is so dynamic, and so things,

values and people’s beliefs and opinions are constantly changing or
rather taking new dimensions by each passing day. Religion in
particular, has been seriously affected by the changes and innovations
that are taking place every other new day. In the olden days religion
played a key role in human beings’ lives. It was the source of solution to
almost all the problems, and traditional societies attached some mystical
powers to whatever happened. For instance, in African societies there
was no distinction between sacred and secular, and so Prof. Mbiti S.
John describes African as notoriously religious. However, today people
are no longer looking to religion as the sole solution to their queries and
problems as science has helped give solutions to many of these
problems. This implies that slowly by slowly religion is declining in its
importance as people discover other ways of getting their problems
solved. Consequently, in one way or another the religious institutions are
somehow becoming secular or have encouraged secularism to be part of
their systems.

Definition

Secularization and secularism sound so much the same that it is

difficulty for a person to tell whether they are one and the same thing or
not. The Cambridge Advanced Learner’s Dictionary (2003:1128),
defines secularism as “The belief that religion should not be involved
with the ordinary social and political activities of a country”. On the
other hand, secularization is removing of religious influence, power, or
control from something.

According to Clarke, P.B. & Andrew, L. (Eds) (1996:747),

“Secularization is the process of social change in which religion loses
social significance”. And “That process may be one-sided and may
occur over a shorter or longer time period.” This may be taken to imply
that people’s social lives are no longer much dictated and or governed
by the religious values and approaches.

Hammond, P.E. (Ed( (1985:11-12) observe that secularization “In

essence, it relates to a process of transfer of property, power, activities,
and both manifest and latent functions, from institutions with a
supernatural frame of reference to (often new) institutions operating
according to empirical, rational, pragmatic criteria.” This has a
connotation that human reasoning and efforts are greatly providing
solutions today unlike in early days when almost everything was at the
mercy of religion. In other words, religion is becoming less and less an
answer to everything as people advance in the use of knowledge and
skills.

How Secularism Undermines Religion

For ages Religion has been a vital phenomenon seemingly affecting

human life in totality. In most of the traditional societies, especially in
African set ups, there was no distinction between sacred and secular as
everything was viewed to have a religious or divine attachment. Any
happenings were explained from a religious point of view, and
especially with regard to unusual events and calamities. However, things
are no longer the same, since many advancements being made in the
world of technologies help to interpret and give explanations to events of
nature. Consequently, we are gradually witnessing what may be termed
as a decline in religion. Science for instance, may help answer so many
questions as well as give solutions to many problems including health
related cases and biological concerns such as barrenness, and hence
people must not visit a priest or medicine-person to get answers to such
issues. There are several ways in which secularization is undermining
religion as discussed below.

In what may be termed as a critical concern, secularization as led to

individualistic life in which an individual has less concern and
attachment with immediate family or relatives. Initially, communal life
was key to individual development and life was shared communally.
People were united together and an individual’s problem was a
community problem, and so everyone participated in helping the
affected person. Mbiti S. J. referring to union of community members in
Africa said ‘I am because we are and since we are therefore I am.’ Unity
in African communities was particularly important because there was
sense of responsibility, and failure to which one would be isolated. The
unfortunate thing is that this individuality has spread to affect religion,
as people isolate themselves to live in towns/ cities.

The understanding of the universe has made people to discover that

heaven and hell are not geographical areas and hence, many people
including Christians have ever since started doubting the existence of
God either. Many people are no longer scared with the idea of hell as
they perceive life to end at death. This has had negative repercussions
has people indulge in a “carefree” kind of life, that has been responsible
for moral decay in our societies. Religion has to that end become less
and less important.

Following the shift of interests from seeking to serve God without

necessarily minding the earthly rewards to a concern of what one shall
get after service, most of the so-called God’s servant are no longer
willing to devote to God’s service unless terms of service are made
clear. Some of the renown Tel-evangelist turn down invitations to go
and preach in rural areas, where they know the giving will be low. It is
like God is every other day becoming the God of towns and cities or
rather God of the rich. Consequently, there is a lot of commercialization
of the gospel that is taking root in many countries. We are no longer
living in the days of John Wesley, who said ‘The world is my parish’.
The gospel is today equated to material gains that a preacher can make
in return. Secularization may in that dimension be said to undermine
religion.
Moreover, rules and regulations within and without the religious circles
are no longer rigid as before, since secularism advocate for leniency
according to the prevailing circumstances. As a result, bending rules is
increasingly a problem that is undermining religion. According to
Hammond (Ed) (1985:12), “The increasing awareness that rules were
not absolute and heaven- sent but were amenable to changing need, and
that even the most sacred norms of society could be renegotiated,
altered, and perhaps even suspended, challenged assumptions about the
will of higher beings in favour of the more conscious purposes of man
himself.” It is on such basis that today; we find mixed characters in
different religions being advocated. For instance, gay marriages have
found their way into the Christian Church, just as other secular practices
have. Simply, religion is gradually becoming less seminal in the twenty
first century.

The use of modern technology, especially mass media such as use of

television and radios for preaching, has contributed to poor church/
mosque/ temple/ shrine attendance. This occurs when some members
prefer listening the Tel-evangelist rather than attend a service or
religious function, because that is less demanding and bothering. With
time such members may become less interested in shared/communal
religious events and eventually religion may fail to be appealing to such.
Religion qualifies to be religion because of followers. However, there is
a danger that religion may lose followers due to secularism that lead to
unlimited freedom.

Religion is further, undermined by secularism resulting from the

emphasis on use of logic and empirical knowledge in interpreting life
meaning and events. “The steady accumulation of empirical knowledge,
the increasing application of logic, and the rational coordination of
human purposes established an alternative vision and interpretation of
life” (ibid. pg.13). What this implies is that religion is no longer
everything as people used to view it. It is not a surprise then, to note that
today few people are interested in religion unlike before. People no
longer remember to give their first fruits to God or gods, as was the case
in olden days. Prayers are said when it is absolutely necessarily. And no
wonder, people are today shying off from being seeing to appear “too
religious”, if I may call it that way. Almost everyone is instead, trying to
show how much they are civilized by use of means that are real
(appearing more practical).

The place and value of education has been promoted at the expense of
religion although this might not apply to all religions. In early days,
religious foundations were instilled in the lives of young children as they
grew up. This is no longer the case as small children are today sent to
school which seems to have more authority and importance than the
church. Medhurst & George (1988:25) observe that, “…the nineteenth-
century introduction of universal compulsory education accelerated the
growing predominance of public authority schools at the expense of
Church foundations.” This suggests that secular education counts much
more than religious values and virtues.

With the increasing institutionalized medical care centres, the role

played by religious people in caring for the aged and sick is becoming
very minimal. People who are able to afford hospital bills for their
relatives and families members prefer taking their sick and aged persons
to be admitted in hospitals rather than have them given attention while at
home. Probably this may also be as a result of poor religious concerns
shown to such persons. The problem is that this kind of trend is slowly
by slowly distancing religion from involvement in individual or
community life.

It may be concluded that secularization is a threat to religious ideals and

principles and so the religious people and in particular teachers of
religion and the clergy have to be on the lookout in order to counter this
threat.

Cults and Occult

What is a Cult and what is Occult?

The two words, “cult and occult,” sound similar. But while different,
they both pose a similar spiritual threat to people by appearing to be
something they are not. Both can cause its victims to miss God’s loving
and free provision for their lives through Christ, and cause them to face
a tragic, Christless eternity. There are many nice, friendly and caring
people in the cults and the occult. God loves them, so much that Christ
died for them. They are not our enemy. Our enemy is Satan and his
deceiving spirits.

A modern religious cult may be defined as a group of people established

by one leader or a small group of leaders, to whom they are intensely
dedicated and obedient, and who have such a significantly unique set of
beliefs that they are cut off from religious fellowship with all others
outside their own group.
 Cults

In popular usage, “cults” are religious groups predicted by the Bible (2

Peter 2:1) that deviate from the central, historic truths of biblical
Christianity and God’s revelation in Christ. Some cults are offshoots of
ancient pagan religions, have no similarity to Christianity, and are easy
to identify. Others falsely try to imitate Christianity, often using the
Bible and Christian terminology, and are more difficult to distinguish.
These latter cults typically exhibit one or more of the following traits:

They may consider Jesus Christ as not equal to God the Father, but
something less. But Jesus said, “He who has seen Me has seen the
Father” (John 14:9), and Paul said that Christ is the “image of the
invisible God” (Colossians 1:15) The Bible is repeatedly clear that Jesus
is deity, and when on the earth, He was God in human form. We can be
redeemed from our sins only because God’s own perfect blood (in
Christ) was shed for our perfect cleansing.
They may typically reject the clear biblical revelation of a triune God,
sometimes called the Trinity: God the Father, God the Son and God the
Holy Spirit — one God, not three, but manifest in three Persons. The
Bible refers to all three as Persons, yet One. A mystery, but truth.
They may have their own “sacred” book in addition to the Bible. And
although they usually deny it, these books conflict with and are given
precedence over the Bible.
They typically reject the wonderful biblical truth that salvation is a
“free gift” from God by grace through faith alone (this truth glorifies
God and not man). Instead, cults and all other “religions” falsely say that
people must “earn” their salvation by certain works and deeds, often
works that will perpetuate the cult (this glorifies man rather than God).
Cults are often exclusive, centering around a strong leader (or late
founder) who has the only “true” interpretation of Scripture. Whereas
Christ came to give us freedom, (Galatians 5:1), cult members are in
bondage to that cult or leader, with the threat that leaving the cult will
cause a loss of salvation.

Thousands of these cults exist, but here are some major ones listed in
most cult reference books: Mormons, Jehovah’s Witnesses, Christian
Science, The Unity School of Christianity, The Way International, The
Children of God, Scientology, The Unification Church, Unitarianism
and the New Age Movement (which is also occult).

If involved in any cult, run — don’t walk — to the nearest exit, and find
a Christ-centered, Bible- believing church. Also, apply the four-step
process below.

The Occult

The word “occult” refers to what is hidden, concealed, or secret. The

occult involves the spirit world, but the spirit world of darkness. The
occult is particularly deceptive because the spirit world is very real.
Practitioners are dealing with reality — but dark, forbidden, and evil
reality.

There are two kinds of spiritual reality. The first is God’s spiritual
Kingdom of truth and light, where Christ is King, the nature of which is
“righteousness and peace and joy in the Holy Spirit” (Romans 14:17),
and where God’s holy angels dwell, worship and serve Him. The second
is the world of Satan (a fallen angel), a world of darkness and
hopelessness, void of God, and where other fallen angels (called
demons) who hate God work to advance this evil kingdom under their
leader, Satan. This latter world of spiritual darkness is that which is
experienced through the sinister practices of the occult.

The Bible does not reveal a “dualism,” or co-equal forces of good

(represented by God) and evil (represented by Satan). Satan is totally
subject to the sovereign, omnipotent Creator. But God has given Satan
certain authority to operate in the earth as a result of man’s sinful fall.
He operates through the minds and wills of fallen humanity, and he has
constructed a complex web of many evil schemes, including occult
practices, even religions, to deceive and snare people by appearing to
offer them access to supernatural power and knowledge. The Bible says
that such deception will increase in “the last days” before Christ returns
(1 Timothy 4:1). But the Bible also says, “The Son of God appeared for
this purpose, that He might destroy the works of the devil” (1 John 3:8).
Those who trust and obey Jesus Christ have protection and victory
through Him.

Any degree of occult involvement can produce problems of oppression,

depression, despair, hopelessness, and many physical problems,
sometimes bringing death, even self-destruction. Demonic influence can
produce obsessions, phobias, bizarre behavior, violence, homicide and
sexual perversion in its victims. Worse, it can deceive a person into
eternal darkness. The occult is a form of idolatry and a sin expressly
forbidden by God (Deuteronomy 18:9-12). In the New Testament when
the gospel was proclaimed and received, the liberated people gladly
burned all their occult materials (see Acts 19:19).
Here are just a few of the many occult practices: astrology, various kinds
of “fortune telling,” witchcraft, satanism, ESP, telepathy, clairvoyance,
seances, spiritism meetings, use of mediums or “channeling,” automatic
writing, ouija boards, hypnosis, parapsychology, psychic surgery,
eastern religions, reincarnation, voodoo, magic charming, yoga;
involvement with psychics such as Jeane Dixon, Edgar Cayce; the
Rosicrucians, and the New Age Movement. The New Age Movement is
a catchall term embracing many modern occult beliefs and practices.
There is even compelling evidence that UFOs are real, but supernatural
and often occult manifestations of fallen angels whose ultimate purpose
is to deceive humanity into thinking super-intelligent extraterrestrials
will help usher the earth into a golden “New Age” of happiness without
God. But with God rejected and without His blessings, occult-practicing,
lost and depraved humanity will soon bring upon itself the end-time
global holocaust prophesied by the Bible.

If you are now or have ever been, anytime in your life, involved with
any cult or occult practice, you can be set free of it and any symptoms it
may have brought by doing the following: (1) Confess sincere faith in
and commitment to Christ; (2) confess the cult and occult sins to God,
naming and forsaking each one; (3) renounce Satan, in Jesus’ name, and
commanding him and his demons to depart; and (4), receive and claim
your liberation by faith, without doubting, trusting in the authority and
total faithfulness of God and His Word. If you do this, Satan must obey
and release you, by the authority of Jesus’ Name and God’s Word, and
any symptoms that Satan put on you must disappear.

Characteristics associated with cults movements

Religious cults frequently:

Are started by one very persuasive teacher/leader

Have a tightly organized and restricted membership
Are convinced they have the only acceptable way of life

Many religious cults do not:

Have any occult or New Age connections or beliefs

Have radical or violent tendencies
Use "brain washing" to get or keep members

Some religious cults may:

 Rely on fear to keep members in line
Rely on isolation to keep members away from other teachings
Use Christian terminology, but be unbiblical in their definitions
Disguise their actual teachings when dealing with the public

The Occult is the Collection of Beliefs and Practices that are based on
the idea that there is a supernatural world that Man can tap into in order
to control the environment or other people through Secret, special
knowledge and rituals.

Examples of Occult beliefs and practices

Ouija boards
fortune-telling
astrology
witchcraft
tarot cards
certain role-playing games such as Dungeons and Dragons
voodoo
palm reading
spiritualism/ spiritism (attempting to or claiming to contact the dead)
 belief that the material world—including the bodies and minds of
others—can be manipulated just by the power in magical words or
gestures
belief that individuals can gain wealth and power through magical
words or gestures

New Age Movements

New Age is an adjective that describes the Collection of Beliefs and

Practices that are based on the idea that Mankind is about to enter into a
"new age" of peace, prosperity and spiritual enlightenment brought
about by Man's own efforts to change himself.

Many "New Age" teachers believe Man will be able to do this as a result
of contact with "higher spiritual beings" who will teach him to be "at
one" with the universe.

New Age as a label for this specific concept is a fairly recent term.
 The term New Age Movement describes a wide variety of beliefs and
practices. There is no carefully organized "New Age Movement" that
covers all the related individuals, groups and practices.
Some occult practices are used by some in the New Age Movement.

Examples of New Age ideas and practices:

Reincarnation
Transcendental meditation, other types of non-Biblical meditation
"Channeling"(claiming to speak messages for "ascended masters"—
humans who have become exalted spirit beings)
Astral projection (claiming that your "soul" or "spirit" can leave your
body at will to travel throughout time and the universe)
Belief that humans are not special creations in the image of God and
are of no more value than animals and plants
Belief that there is not an "external" Creator God who made the
universe—rather that "god"is within everyone already just waiting to be
tapped into

Why the Resurgence?

Why did this so-called occult revival occur in the late twentieth century?
The occult emerged for most of the same reasons that other new
religions did. As Jeffrey Russell has demonstrated, from a broad
historical view “interest in the occult has grown significantly in periods
of rapid social breakdown, when establishments cease to provide readily
accepted answers and people turn elsewhere for assurance.” Periods for
which this generalization seems accurate are the third century A.D.,
which witnessed the decline of Roman society; the late Middle Ages and
Reformation era, when the medieval synthesis was collapsing; and the
late twentieth century.

But for the roots of the current occult revival, one must turn to the
nineteenth century. As noted, this century was congenial to occult-
metaphysical developments, including Transcendentalism, Spiritualism,
the Shakers, Theosophy, New Thought, Christian Science, and many
Eastern faiths. Moreover, the first half of the twentieth century
witnessed the rise of many prominent occultists, including George I.
Gurdjieff, P. D. Ouspensky, and Edgar Cayce. Hence, by the last third of
the twentieth century there existed a vital tradition from which the occult
and metaphysical movements could draw.

Catherine Albanese points out that many people were “prepared by

American culture to turn toward self” and the universe in their pursuit
for religious certainty. The Protestant tradition had generally supported
the importance of knowledge or belief in religion. Then the liberal wing
of Protestantism modified this approach. It “stressed the presence of God
everywhere” and underscored American optimism concerning the innate
goodness of human nature. Liberalism’s “diffusiveness and lack of
strong boundaries” helped people to adjust to the idea of living
comfortably without rigid religious guidelines. The holiness tradition,
also, had fostered a perfectionism that “could easily be linked to
metaphysical views.” At the same time, the urban and corporate
organization of society weighed against the development of strong
community life. Of necessity, in their everyday lives individuals began
to depend more on internal resources. Thus, the occult and metaphysical
movements blended into the cultural mainstream.

American culture had paved the way for the occult-metaphysical

movements. Yet as Albanese also tells us, these movements still had to
deal with ordinary life. Occult practices had to be perceived as having
the capacity to satisfy daily needs. “Astrology gave people a sense of
identity” and assisted them in establishing secure relationships with
others. Self-help literature helped people to take steps toward improved
prosperity, health, and happiness in their daily situations. “Psychics
offered physical healing and spiritual advice” on how to deal with
everyday problems. People thought that by knowing the future they
could change it, “take the steps necessary to avoid harm,” or restore
balance to life. Communicating with a dead mother could assist a person
with a current problem. “Abiding by Theosophical rules could enable
someone to gain confidence in self and the universe.” Renewed health
and good fortune could come from the practice of New Thought. To
Americans, the practicability of the occult was important. People
believed that engaging in occult and metaphysical activities was a way
to stimulate images that would bring useful results.
 Witchcraft

There is a growing interest in the occult and in particular – witchcraft.

Wicca’s spiritual foundation is in nature and represented by the goddess
(more commonly known as Mother-Earth). This new age spirituality is
not only embraced by witchcraft, but also by radical feminism, as well
as the liberal church. The New Age which many in the occult world
believe is about to dawn upon us, will be a feminine age. Those holding
this view believe that this current, masculine age has been an age of
destruction and broken relationships among humanity. The New Age
with its feminine energies will bring balance to the destructive aspects of
the Piscean Age.
Rosemary Radford Ruether in her book, Womanguides: Readings
Toward A Feminist Theology, states that "it is to the women that we
look for salvation in the healing and restorative waters of Aquarius. It is
to such a New Age that we look now with hope as the present age of
masculism succeeds in destroying itself." According to Starhawk, a
feminist and a practicing witch, "the symbolism of the Goddess is not a
parallel structure to the symbolism of God the Father. The Goddess does
not rule the world; She is the world."
Several years ago, I interviewed a practicing witch and learned about
their myth and legend. Linda, a follower of the Dianic tradition, told me
that Europe was once ruled by a matriarchal egalitarian religion that
emulated the divine feminine before the rise of male-oriented
Christianity. According to Linda this Goddess-based culture was
eventually overrun and destroyed by male Indo-European invaders.

These Indo-European invaders considered themselves to be superior

to the peaceful and art-loving Goddess worshippers because of their
ability to conquer them. The matriarchal religion of these early settlers
was eventually assimilated into the more dominant patriarchal religion
of the invaders. As these invaders imposed their patriarchal culture on
the conquered peoples, rapeand myths about male warriors killing
serpents (symbols of the goddess worshippers) appeared for the first
time in their history. As the assimilation of cultures continued the Great
Mother Goddess became fragmented into many lesser goddesses.

"According to Merlin Stone, author of When God Was a Woman, the

dis-enthronement of the Great Goddess, begun by the Indo-European
invaders, was finally accomplished by the Hebrew, Christian, and
Moslem religions that arose later. The male deity took the prominent
place. The female goddesses faded into the background, and women in
society followed suit."
The Goddess and Witchcraft

In the world of witchcraft, the goddess is the giver of life and

considered to be the earth itself. Jean Shinoda Bolen, M.D., in her book,
Goddesses In Everywoman, has this to say about the goddess: "the Great
Goddess was worshipped as the feminine life force deeply connected to
nature and fertility, responsible both for creating life and for destroying
life." Bolen goes on to say that "the Great Goddess was regarded as
immortal, changeless, and omnipotent" prior to the coming of
Christianity.
Mother Earth or Gaia, as the goddess is known in occult circles, is an
evolving being as is all of nature. Starhawk, in her book The Spiral
Dance, says, "the model of the Goddess, who is immanent in nature,
fosters respect for the sacredness of all living things. Witchcraft can be
seen as a religion of ecology. Its goal is harmony with nature, so that life
may not just survive, but thrive."
The witch views Gaia, or Mother Earth, as a biosystem. She attributes
consciousness to earth and believes it to be spiritual as well. In other
words, Gaia is a living and evolving being that has a spiritual destiny.
Those who practice witchcraft take responsibility for Mother Earth's
evolutionary development.
The environmental movement of our day is greatly influenced by
those who practice witchcraft or hold neo-pagan beliefs. Witchcraft is an
attempt to reintroduce the sacred aspect of the earth that was, according
to their belief, destroyed by the Christian world. The goddess is,
therefore, a direct affront against the male-dominated religion of the
Hebrew God.
Christianity teaches that God is transcendent, is separate from nature,
and is represented to humankind through the masculine imagery of a
father. Witchcraft holds a pantheistic view of God. God is nature.
Therefore God is in all things and all things are a part of God. However,
this God is actually a goddess.

The Goddess and Feminism

For many in the feminist world the goddess is an object of worship.

Those in the women's spirituality movement "reject what they call the
patriarchal Judeo-Christian tradition, deploring sexist language,
predominately masculine imagery and largely male leadership."
According to a Wall Street Journal article by Sonia L. Nazario, "women
first wanted to apply feminism to political and economic realms, then to
their families. Now, they want it in their spiritual lives."
To fully understand the implications of the women's spirituality
movement one only needs to read the current literature on the subject.
The editors of the book Radical Feminism state that "political
institutions such as religion, because they are based on philosophies of
hierarchical orders and reinforce male oppression of females, must be
destroyed."
The radical feminist believes that the traditional church must be
dismantled. Naomi Goldenberg in her book Changing of the Gods:
Feminism and the end of traditional religions, states that "the feminist
movement in Western culture is engaged in the slow execution of Christ
and Yahweh . . . It is likely that as we watch Christ and Yahweh tumble
to the ground, we will completely outgrow the need for an external
God." The deity that many in the feminist camp are searching for takes
on the form of a goddess that lies within.
 Some in the goddess movement, according to a Wall Street Journal
article, "pray for the time when science will make men unnecessary for
procreation." The radical feminist sees the goddess movement as a
spiritual outlet for their long-held beliefs. Mark Muesse, an assistant
professor of religious studies at Rhodes College, agrees that "some
feminist Christians push for changes ranging from the ordination of
women and the generic, non-sexual terms for God and humanity to
overhauling the very theology."
Perhaps the most descriptive word Afor the feminist movement is "
Catherine Keller, associate professor of Theology at Xavier University,
in her essay Feminism and the New Paradigm, says "the global feminist
movement is bringing about the end of patriarchy, the eclipse of the
politics of separation, and the beginning of a new era modeled on the
dynamic, holistic paradigm. Radical feminists envision that era, and the
long process leading toward it, as a comprehensive transformation."

This paradigm-shift is nothing less than the reordering of man's

understanding of God, a shift in thinking of God through predominately
masculine imagery to seeing and experiencing God as a goddess,
the mother of life.
LECTURE TEN - MEDICAL AND SOCIAL ISSUES

LECTURE TEN

Part 2: Medical and Social issues

Medical and Social Issues:

Abortion

Abortion is the deliberate expulsion/removal/termination or ending of a

pregnancy before the fetus has reached viable stage for delivery to take
place. The term abortion often refers to the induced abortion of a human
pregnancy. An abortion that occurs spontaneously is referred to as
miscarriage, and may be triggered by accidents or other factors

The Bible speaks of birth, death, life, pregnancy, and God’s

foreknowledge of individuals, not only before birth, but before they’re
even fertilized, or “formed in the womb” (Jeremiah 1:5). Any one of
these references would have been a perfect opportunity to explicitly
prohibit abortion if any such intent existed, but they did not. The only
explicit reference to intentionally terminating a pregnancy is in Numbers
5:12-28 which specifically permits abortion through the Hebrew ritual of
Sotah, using an ancient abortifacient of “bitter water” described in the
King James version as “ephah of barley meal.” The ritual is required in
cases where a man suspects that his wife may have been impregnated by
another man. According to the Hebrews’ superstitions about the ritual of
Sotah, if the woman were guilty, the bastard fetus would be expelled
(aborted), but would remain safe if she were innocent. While abortion
per se is not mentioned here or anywhere else in the Bible, the
references to Sotah causing “thy high to rot, and thy belly to swell,” as
well as the “curse” to a woman (the loss of a pregnancy or the
barrenness of total infertility), may not be clearly understood by many
readers in our time, but would be clearly understood in the era in which
it was written.

An estimated 44 million abortions are performed globally each year,

with slightly under half of those performed unsafely (Wikipedia).

Effects of abortion

Death of both the mother in case the process fails to work well
Death of the fetus
Barrenness
Psychological torture/Guilt feelings
Hatred or lack of acceptance
Stigmatization
Attracts jail sentence if found guilty
Attracts religious disciplinary action
 HIV/AIDS

Definitions

The term HIV stands for:

H - Human

This virus is only found in humans, not in animals or insects. It is passed

only from one person to another. The harm it causes to the human body
has been clearly shown by scientists. The virus is found in every country
in the world.

I - Immunodeficiency

This means the virus weakens the body’s ability to fight other infections.
In time, this leads to

AIDS (like the umbrella with holes).

V – Virus

If a person has had a blood test for HIV, and the test turns out positive,
we say the person is HIV positive. This does not mean the person has
AIDS, but means they have the virus and may eventually develop AIDS.
The term AIDS stand for:

A – Acquired

This means it is contracted from someone else who already has the virus
that causes AIDS.

I – Immune

This relates to the body’s defense system known as the immune system.
(This is like an umbrella, if it is intact, it protects from the rain).

D – Deficiency

The immune system is weakened and therefore ‘deficient’. It fails to

protect the body from disease. (It is like an umbrella with holes, which
would not protect us from the rain. In the same way, a ‘deficient’
immune system does not do its job properly and allows various diseases
to attack the body).

S – Syndrome
‘Syndrome’ means a variety of different symptoms and illnesses. The
grouping of well recognized illnesses connected with AIDS makes a
‘’syndrome.’’ In this material, we will refer to the AIDS virus simply as
HIV.

The virus that causes AIDS is the human immunodeficiency virus

(HIV). AIDS is a sickness which weakens a person’s body so that they
no longer have the strength to fight off disease.

Multiplication of the virus in the human host

When the virus enters the human body, it aims for the white blood cells
(the T-cells). The virus is ingested by the host white cell where it attacks
the nucleus. The infected host cell then begins to manufacture viral
particles. These particles, called virions, are discharged into the body
fluids and the blood. They enter other white cells and continue to
multiply.

The “window period”

The “window period” refers to the period between entry of the HIV into
the body and the production of anti bodies by the host under attack.
During this time, the viruses multiply in the body, but they cannot be
detected because the antibodies are few in number or are not present yet.
This can range from 6 weeks to

12 weeks. Each bacterium or virus induces the body to produce a very

specific kind of antibody. The

HIV antibodies are specific only to HIV.

The immune system

The normal immune system protects the body by recognizing antigens

like invading bacteria and viruses and reacting to them. It consists of
lymphoid organs and tissues, including the bone marrow, thymus gland,
lymph nodes, spleen, tonsils, adenoids, appendix, blood and lymphatic
vessels. All components are vital in the production and development of
lymphocytes or white blood cells. When the immune system is
weakened or destroyed by a virus such as HIV, the body is vulnerable to
opportunistic infections.

The challenges and effects of HIV/AIDs have been so diverse and

widespread. A question that comes into mind when we mention
HIV/AIDs is whether it could be a divine judgment or punishment? This
is because the virus is mainly transmitted through sexual intercourse.
Sexual immorality is a sin that led God to destroy Sodom and Gomorrah.
Effects of HIV on the immune system

Host cells infected with HIV have a very short lifespan. Therefore, HIV
is continuously produced by using new host cells to replicate itself. Up
to 10 million individual viruses are produced daily. In the first 24 hours
after exposure, the virus attacks or is captured by dendritic cells (type of
phagocyte) in the mucous membranes and skin. Within five days of
exposure, infected cells make their way to lymph nodes and eventually
to the peripheral blood, where viral replication becomes very rapid. HIV
causes severe damage to and eventually destroys the immune system by
utilizing the DNA of T- lymphocytes to replicate it. In the process, the
HIV destroys the T-lymphocytes.

Difference between having AIDS and being HIV positive

When a person tests positive for HIV, this means that the person has
been in contact with HIV, and the immune system has produced
antibodies against it. That person is said to have undergone sero-
conversion. Before sero-conversion, he tested negative and after sero-
conversion he is HIV

Sexual Issues
Homosexuality
The word homosexual is a Greek and Latin hybrid with the first element
derived from Greek ὁμός homos, 'same' (not related to the Latin homo,
'man', as in Homo sapiens), thus connoting sexual acts and affections
between members of the same sex, including lesbianism. Gay generally
refers to male homosexuality, but may be used in a broader sense to
refer to all Lesbian, Gay, Bisexual and Transgender (LGBT) people. In
the context of sexuality, lesbian refers only to female homosexuality.
The word "lesbian" is derived from the name of the Greek island Lesbos,
where the poet Sappho wrote largely about her emotional relationships
with young women.

Effects of Homosexual

One may be regarded as an outcast

It may bring one under religious discipline

It can be responsible for population decline

It leads to polygamous and single mothers

Discuss the causes and effects of the following:

Rape
Incest
 Prostitution and Sex Trafficking
Female Circumcision

What should the religious societies do to address these sexual issues?

The bible and Quran consistently and categorically condemns various

types of sexual sins. These include fornication, prostitution, incest and
homosexual practices. We will briefly describe each of the above sexual
fantasies, and demonstrate how a young person, or any person willing to
maintain integrity or generally, a God fearing person can uphold sexual
purity.

The Bible and the Quran indeed contain teachings that condemn certain
sexual practices. It is important to note that different interpretations and
understandings of these texts exist within various religious traditions.
Nevertheless, discussing each of the mentioned sexual sins and
exploring how a young person or a God-fearing individual can uphold
sexual purity can provide guidance within the context of these religious
teachings.

Fornication: Fornication generally refers to sexual relations outside of

marriage. Both the Bible and the Quran advocate for sexual relations to
be confined within the bounds of marriage. The emphasis is placed on
the importance of commitment, faithfulness, and the sanctity of the
marital relationship. Upholding sexual purity in this context involves
refraining from engaging in sexual activities before marriage and
maintaining fidelity within the marital relationship.
Prostitution: Prostitution is consistently condemned in both religious
texts. It involves engaging in sexual acts in exchange for money or
goods. The teachings emphasize the inherent dignity of individuals and
the importance of mutual respect. Upholding sexual purity in this
context involves abstaining from engaging in or supporting prostitution
and recognizing the value of human beings beyond their sexual use.
Incest: Incest refers to sexual relationships or marriage between close
relatives who are prohibited by law or cultural norms. Both the Bible
and the Quran explicitly condemn incestuous relationships, as they
disrupt familial and social bonds. Upholding sexual purity in this context
involves respecting and adhering to the boundaries set by society and
religious teachings regarding familial relationships.
Homosexual Practices: The Bible and the Quran contain verses that
are commonly interpreted as condemning homosexual practices. They
view sexual relationships as being designed for a man and a woman
within the institution of marriage. However, interpretations and
understandings of these verses may vary among different religious
groups. Upholding sexual purity within this context involves adhering to
the teachings of one's faith and understanding the principles of love,
respect, and compassion towards all individuals, regardless of their
sexual orientation.

How to uphold sexual purity as a young person or a God-fearing

individual:
 Education and Understanding: Seek to understand the teachings of
your faith regarding sexual purity. Study the scriptures, seek guidance
from religious leaders, and engage in discussions to deepen your
understanding of the principles and values involved.
Self-discipline and Boundaries: Develop self-discipline and set
personal boundaries regarding sexual behavior. This may involve
making a commitment to abstain from premarital sex, avoiding
situations that may lead to temptation, and surrounding yourself with
supportive, like-minded individuals.
Cultivate Healthy Relationships: Foster healthy relationships based on
respect, trust, and open communication. Surround yourself with
individuals who share similar values and can provide support and
accountability in upholding sexual purity.
Prayer and Spiritual Guidance: Seek guidance from your faith
community, participate in spiritual practices, and maintain a prayerful
relationship with God. Lean on your faith as a source of strength and
guidance in upholding sexual purity.
Seek Support: If you find yourself struggling or facing challenges, do
not hesitate to seek support from trusted mentors, counselors, or support
groups within your faith community. They can provide guidance,
encouragement, and practical advice to help you maintain sexual purity.
Upholding sexual purity is a personal journey guided by one's faith
and values. It requires continuous effort, self-reflection, and reliance on
the teachings of our religious tradition, as well as the support of a
community that shares similar beliefs and values.

(b)Gambling and lottery

Gambling is described as betting or staking of something of value or
money, with a conscious risk of losing and the hope of gaining, if the
outcome of a game, a contest, or an uncertain event turns to agree with
your prediction. The result may be determined by chance or accident.

) Define the following terms:

(i) Gambling (ii) Drug abuse

(b) Discuss the causes, effects and possible solutions to Gambling and
Drug abuse. Illustrate your answers with relevant examples

Description of Gambling and Drug abuse

(i) Gambling: Gambling refers to the act of wagering or betting on an

uncertain outcome, typically involving money or valuables. It involves
risking something of value with the hope of gaining a greater reward or
prize. Gambling activities can include casino games, sports betting,
lottery, poker, and other forms of games of chance.
(ii) Drug abuse: Drug abuse refers to the excessive or inappropriate use
of drugs, either legal or illegal, for non-medical purposes. It involves the
misuse of substances such as alcohol, prescription medications, or illicit
drugs in a way that can lead to physical, psychological, or social harm.
Drug abuse often involves the compulsive and addictive consumption of
substances, resulting in negative consequences for the individual's
health, relationships, and overall well-being.

(b) Causes, Effects, and Possible Solutions:

Causes of Gambling:
Desire for financial gain: Many individuals are drawn to gambling
due to the potential for winning money and improving their financial
situation.
Excitement and thrill: The adrenaline rush and excitement
associated with gambling can be appealing to some individuals.
Social and cultural factors: Peer influence, societal acceptance, and
cultural norms can contribute to the prevalence of gambling.
Availability and accessibility: Easy access to gambling platforms,
such as online casinos, can increase the likelihood of engaging in
gambling activities.

Effects of Gambling:

Financial problems: Excessive gambling can lead to financial losses,

debt, bankruptcy, and financial instability.
 Emotional and psychological issues: Gambling addiction can result in
anxiety, depression, stress, and a loss of self-esteem.
Relationship difficulties: Problem gambling can strain relationships,
leading to conflicts, trust issues, and social isolation.
Legal and criminal consequences: Engaging in illegal gambling
activities can result in legal troubles and criminal charges.

Possible Solutions to Gambling:

Education and awareness: Promoting awareness about the risks and

consequences of gambling can help individuals make informed
decisions.
Support and treatment: Providing counseling, therapy, and support
groups can assist individuals struggling with gambling addiction.
Regulation and responsible gambling measures: Implementing strict
regulations and responsible gambling practices can help protect
vulnerable individuals and reduce the negative impact of gambling.
Financial counseling: Offering financial guidance and support can
assist individuals in managing their finances and avoiding excessive
gambling.

Causes of Drug Abuse:

Curiosity and experimentation: Some individuals may initially try
drugs out of curiosity or peer pressure.
Emotional and psychological factors: Stress, trauma, mental health
issues, or a desire to escape reality can contribute to drug abuse.
 Genetic and biological factors: Some individuals may have a
genetic predisposition to addiction, making them more susceptible to
drug abuse.
Environmental influences: Growing up in an environment where
drug abuse is prevalent can increase the likelihood of substance misuse.

Effects of Drug Abuse:

Physical health problems: Drug abuse can lead to various health

issues, including organ damage, infectious diseases, and overdose.
Mental health issues: Substance abuse can worsen existing mental
health conditions or lead to the development of new ones.
Social and relationship problems: Drug abuse can strain relationships,
cause conflicts, and isolate individuals from their support networks.
Legal and criminal consequences: Possessing or distributing illegal
drugs can result in legal repercussions.

Possible Suggestions to address Drug Abuse:

Prevention and education: Implementing drug prevention programs

and providing accurate information about the risks and consequences of
drug abuse can help deter individuals from using drugs.
Access to treatment: Ensuring availability and accessibility of drug
rehabilitation programs, counseling, and support services can aid
individuals in overcoming addiction.
 Supportive communities: Creating supportive and drug-free
environments through community involvement, peer support, and
positive role models can help prevent drug abuse.
Law enforcement and regulation: Enforcing strict laws against drug
trafficking and distribution can help reduce the availability of illicit
substances.

Illustrative examples may include campaigns raising awareness about

the consequences of gambling or drug abuse, the establishment of
support groups or treatment centers, implementing age restrictions and
regulations on gambling and drug consumption, and providing resources
for financial counseling or rehabilitation programs. It is important to
note that addressing these issues requires a multifaceted approach
involving education, prevention, treatment, and counseling.
LECTURE ELEVEN - POLITICAL AND ECONOMIC ISSUES

LECTURE ELEVEN

Part 3: Political & Economic Issues

Political Issues:
Religion versus Politics

The relationship between religion and politics is similar to that of flesh

and blood. The people who worship during worship moments are the
same people who live in the villages, communities and societies. This
implies that religion and politics are intertwined and can therefore not be
separated. In the African world view there is no dichotomy between
sacred and secular, between religion and politics. Religion permeates the
entire life. An African child was born and raised in a religious
environment. Life events like cultivation, planting, harvesting, grazing
livestock, wedding, or attending elders meeting (political), were all
religious activities (Mbiti, 1969).

What should be the Role of Religion in Politics?

In African Traditional Religion, it is God who raised leaders. Leadership

was divinely appointed and guided. Effectively, leaders were
consecrated by prophets or priests & in some cases the prophets acted as
leaders. For instance, Mugwe among the Ameru community had two
offices: spiritual and political. He was both a prophet and the political
leader. The ancient Egyptian Pharaohs (kings) were also the
representatives of the gods and they were also gods in their own rights.
In the Hebrew community, Moses was the national leader and religious
leader at the same time. African traditional leaders were consecrated
before they began to execute their political mandate/duties. When
calamities faced communities, religious leaders were called upon by the
community leaders so as to lead people to God either by prayers and
rituals or through offering sacrifices. The church in Africa today must
guide people in electing God-fearing leaders. She should also pray for
peaceful elections as well as promote civic education that is necessary in
helping people to know the importance of having right leadership in
power. Prov. 29:2, (KJV) says: ‘When the righteous are in authority, the
people rejoice: but when the wicked beareth rule, the people mourn’.

The church is described as the salt and light of the world (Matthew 5:13-
16). In light of the moral decay characterized by lawlessness, injustices,
crimes against humanity and corruption, the church is called upon to
inject the society with values that will make the world a better place for
our living.

Injustices and oppression led to the discontent and political, religious

and social uprising in various colonies which eventually became the
vehicles to deliver liberation to African people. In Kenya, for example,
such injustices and oppression resulted to Maumau uprisings which
fought for independence.

The Church’s mandate on earth include being:

The Salt and light of the world/earth

 The Liberator of the oppressed
An agent of reconciliation

The church endeavors to fulfill this mandate in various ways with a view
to influencing the decisions of the civic and political leaders.

Prayers: in churches, Circuits/Parishes and at national level

Preaching
Holding consultations with civic and political leaders at county,
regional and national levels

The members of the religious societies are the same people who are the
citizens of their countries of origin. As citizens, they are taxed to finance
government programmes. The government is obliged to offer services to
all citizens regardless of their religious affiliations. Unfortunately, most
of the services are derailed or affected by ineffective governance
systems and structures. Politicians may be corrupt and misuse public
resources for their own selfish ends. When public resources are stolen a
crisis is created and we all get affected in one way or another. Jesus
came that we may have life in abundant (John 10:10b). In the effort to
bring to fruition this envisioned abundant life, the church must awake
and work to remove all the obstacles that hinder humanity from attaining
fullness of life.

In many parts of Africa, religious institutions deliver social services,

build hospitals, schools, and provide employment in places where
government has failed.
 War, Violence and Peace

Today’s society is full of violence and war incidences are being

experienced in different parts of our world. The effects of war between
Russia and Ukraine which began on 24th February 2022 were felt across
the globe.

Christian reflection on the proper response to war and violence begins

with the New Testament and the words of Christ. Christ forgave those
who were crucifying him from the cross. Our risen Lord's first words to
his disciples — “Peace be with you” — are the opposite of anger and
hostility toward those who had crucified him. The Sermon on the Mount
spoke of peacemakers as children of God. Yet Jesus also said that he
gives peace not as the world gives, and he warned his disciples: “Do not
think that I have come to bring peace upon the earth. I have come to
bring not peace but the sword. For I have come to set a man against his
father, a daughter against her mother, and a daughter-in-law against her
mother-in-law; and one's enemies will be those of his household” (Matt.
10:34–36). At the same time Christ commanded us to pray for our
enemies and persecutors so as to be children of the Father. Jesus
proposes that we make every effort to be at peace with all people as
much as possible. This is seen in Matt. 5:39–40 where Jesus stresses
that: ‘When someone strikes you on your right cheek, turn the other one
to him as well. If
anyone wants to go to law with you over your tunic, hand him your
cloak as well’. His passion and death strikingly exemplify this teaching,
because he neither fought his arresters nor did he retaliate.

Violence and war outbreaks have become part of our culture. We rarely
pass a day without hearing, witnessing or experiencing acts of violence
in our societies today. Our televisions, radios, a. Wars between countries
and civil wars within countries lead to loss of life and property; leave
some people displaced, nd other media platforms are full of reports of
violence and war incidences (Holsopple, et al. 2004:16) others divided,
and still others injured or crippled. The 20th century is regarded as the
most violent periods in human history, a period during which about 191
million people lost their lives due to conflict (Holsopple, et al. 2004:47).

In view of such nasty effects of war and violence, it must be admitted

that the continued increase of these acts of violence and war, we cannot
afford to sit back and watch as our world moves from bad to worse.
Religious people and leaders must awake to the cry of our society and
become emissaries of peace and reconciliation. The World Council of
Churches had proclaimed the years 2001-2010 as the decade to
overcome violence (Holsopple, et al. 2004:17).

The Christian response to war and violence should be based on the view
presented by Jesus: ‘Peace I give to you’. Peace becomes possible when
we learn to forgive one another. Jesus forgave those who crucified him.

Love is the opposite of hatred and where love reigns revenge is not
found. War and violence are started due to lack of love or when we seek
to revenge or retaliate.
The efforts to overcome war and violence in the world should begin at
our homes. We must teach ourselves to act calmly towards our family
members and neighbours and then extend this to other members of our
communities and the larger society. We should also teach growing
children better ways of relating and resolving conflicts in more
acceptable ways. We must also deliberately promote human dignity of
all people irrespective of their race, ethnic, religious, economic,
academic, and socio-political statuses. We must desist from hate
speeches, as well as planning and or participating in violent acts. Our
film directors and all social platforms must also check on programs that
may be responsible in promoting violent behaviours among children and
youths. Use the media for positive behaviour reinforcement.

Facilitating coalitions of communities where different community

agencies work together can also help foster peaceful coexistence. “When
agencies work together, they create a unique synergy in meeting
community needs and promoting a culture of peace” (Holsopple, et al.
2004:39). Religious bodies may work with other societal organs on the
following strategies aimed at minimizing violence:

Mentoring programmes
Parenting programmes
Work for justice. There can be no peace without justice.
Therapeutic programmes for victims as well as offenders and
perpetrators of violence
Disarmament programmes
International and interethnic treaties
 Clear judicial policies of dealing with offenders and perpetrators of
violence

People have a natural tendency to favour those who are closer to them or
are related to them. However, the Christian approach to dealing with
humanity in spite of their places of origin or relationship is informed by
the truth that God is the creator of the whole universe. So we do not
relate with people of other nations because they share the same faith
with us but because they are God’s good creation, created for His glory
and honour. Jesus died for all humankind and he sent his disciples to
make disciples of all nations (Matthew 28:16-20). It is God who allowed
different races and languages to exist for purposes known best to Him.
The best we can do is to appreciate God’s design and see the beauty in
diversity.

The fallen nature of humankind is the root cause of most problems

facing humanity today such as hatred, conflict and war (Morgan and
Clive, (Eds) 1996).

Prophet Micah forth tells of a moment when there will be no war among
the nations (Micah 4:3-4). According to Jesus blessed are the
peacemakers (Matt. 5:9). Jesus did not advocate for violence as a means
to solve conflict or to achieve our desired goal. It is in the light of this
that He stressed the love of our enemies and the forgiveness of those
who wrong us.

The World Council of Churches meeting in Amsterdam in 1948

observed that: “‘War as a method of settling disputes is incompatible
with the teaching and examples of our Lord Jesus Christ’” (Morgan and
Clive, (Eds) 1996:209). Christians who hold this view are pacifists.

Effects of war and violence

War causes destruction and disrupts families, communities and societal

systems. Wars and violence have both short-term and long-term physical
and psychological harm to children and adults, and lead to reduction in
material and human capital. Some specific effects include:

Loss of life, property and jobs

Psychological distress which may result into depression
Trauma
Physical injury
Displacement

God’s word in Romans 12:17 calls upon all people to work to be at

peace with everyone as much as it is practically possible.

Economic Issues
Poverty
Poverty can be described as a condition of being in shortage of basic
requirements for dignified living. However, it can also be approached
from spiritual or intellectual perspectives. “Everybody is poor and rich
depending on the scale that is officially in use” (Kodia, 2005:6). This
implies a person may have a lot of material possessions and yet lack
intellectual capability or spiritual satisfaction or vice versa. For now, we
shall consider poverty in relation to material well-being. In that sense,
poverty is inability to meet daily basic needs like food, shelter and
clothing. Absolute poverty means living below poverty line. In 1990s,
global statistics estimated that over a billion people lived in absolute
poverty (Aaker, 1993:49). Rasmussen (1981:61) in a different research
noted that: “Three-fourths of the world’s populace are poor”.

Sadly, poverty hinders this totality of life due to its adverse effects.
Poverty denies one the basics of life such as food and education
opportunities, and this may in turn affect the spirituality of a person.
Religions of the world should strive to mitigate the effects caused by
poverty. Jesus Christ declares: “I came that they may have life, and have
it abundantly” (John 10:10b). This means that wholeness of life is the
business of God.

Sharkey and Welch (1979:3) cite factors that determine a country's

wealth or poverty as:

Possession of natural resources (land, forests, minerals, water,

animals).
Development and use of technology for the exploitation of natural
resources.
They further cite physical, intellectual, moral and social factors as
responsible for individual poverty. According to Adeyemo (2006:726)
“Many people are poor because we live in a world where injustice and a
skewed economic order mean they lack access to education, land and
other means of improving their material condition”. This implies that
many people are poor because of the way poverty issue is handled by
their governments and other stakeholders. Poverty can therefore, be
induced due to socio-political and economic inconsistencies in life.

Poverty is the experience of many Africans, for half of those in Sub-

Saharan Africa live on less than US $1.00 a day (Getui and Emmanuel,
1999:233; Adeyemo, 2006:762; Fox and Robert, 2006:3). It is sad that
whereas other regions increased per capita income, raised literacy rates,
and improved health care, per capita income in Africa was the same in
the 1990s as it was at independence in the 1960s (Fox and Robert,
2006:3). It is not clear why African situation has failed to improve over
the years. Lancaster (1999) in the work of Fox & Robert (2006:4) is
questioning this status:

Why, after four decades and billions of dollars in foreign aid, has Africa
failed to develop? How is it that Africa has not effectively tackled the
problem of poverty despite immense natural resources, including oil,
diamonds, gold and other base metals, and agricultural and tourism
potential; a declared commitment to development; and the talent of its
people?

It is hard to give a clear answer to such questions. However, Getui and

Emmanuel (1999) point out that poverty is established and sustained
consciously or unconsciously by the people who happen to be in charge
of the continent’s resources and governance inflicting great violence on
the majority.

Aaker (1993:45) and Kinoti, (1994:36) cite among some of the causes of
poverty to include: socio-cultural factors such as illiteracy, crimes,
overpopulation, exploitation of the poor and unemployment. In his
article, M’Ikunyua concurs with Aaker and Kinoti by observing that:

The issues that confront African countries in regard to poverty and

wealth are more than anything else traceable to the all-important
question of justice, exploitation, distribution and use of ... resources
(Gitari and Patrick, 1986:5).

Corruption

In view of the Bible corruption can be termed as spiritual decadence and

moral depravity which results from disobeying God’s laws (1 John 3:4).
Corruption is a product of the heart desires and the fight against it must
start at the heart position.

The fight against corruption requires multi-faceted strategies from all

players.
Religious people have a privilege on a weekly basis to address the
problem of corruption using their places of worship where they gather
during their weekly worship sessions.

The fight against corruption can be won if religious people began to live
value- driven lives. Carry your religion to everywhere you go be it
home, playground, work-place, and all other places of dwelling. Several
meetings between Inter-religious council of Kenya and the EACC felt
that the “… religious institutions’ duties go beyond their religious roles
in ceremonies and that their active role in the fight against corruption is
paramount” (Inter-Religious Council of Kenya, 2019:vi)

Religion lays emphasis on living a life of integrity. Integrity in this case

has to do with doing the right things the right way and for the right
intentions. Refer to topic one. To become a person of integrity we have
to “walk the talk”. Integrity is a call for us to be wholesome and to
uphold higher ethical standards (Ephesians 4:1). Jesus of Nazareth was a
man of integrity because he did what he said he had come to do.

Corruption affects us negatively in so many ways.

Corruption hampers the attainment of sustainable development goals.

It leads to loss of public finances and resources
It leads to increased poverty. Monies meant to empower the poor and
the young can land in the pockets of a few hence leading to
unemployment and dependency.
Failure of infrastructure – when resources for development of
infrastructural works are stolen such works are brought to a standstill.
Dysfunction of public and private sector
Creates a culture of impunity
Loss of accountability and transparency