Personal and Christian Worldview Inventory Order Instructions: Personal Worldview Inventory
Personal and Christian Worldview Inventory
View Rubric Details: Write an 800-1,000-word essay on your personal worldview. Briefly discuss the various possible meanings of the term “spirituality,” and your understanding of the concepts of pluralism, scientism, and postmodernism. Primarily, address the following seven basic worldview questions:
1. What is prime reality?
2. What is the nature of the world around us?
3. What is a human being?
4. What happens to a person at death?
5. Why is it possible to know anything at all?
6. How do we know what is right or wrong?
7. What is the meaning of human history?
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Personal and Christian Worldview Inventory Sample Answer
Introduction
Most great philosophers have optimized that many people do not have anything approaching an articulate philosophy. Even fewer have a philosophy that is constructed carefully. However, almost every person has a worldview. One may then wonder what the actual meaning of this worldview that affects us is. James Sire in his book In The Universe Next Door defines worldview as a commitment and a framework of attitudes and ideas about ourselves, the world, and life (Hicks and Rasor, 2012). In other words, a worldview refers to a set of beliefs that human beings hold to and live by. It is valuable for people to discover their own worldviews. Actually, it is an important step toward self-understanding, self-awareness, and self-knowledge.
What is prime reality?
This question tries to find out what is really true and real. For most people, the prime reality represents God, the gods that some belief in, and the material universe or cosmos that surrounds them (Moorman, 2015). This question generates several other worldview questions. For instance, Can we prove that God exists? What are God’s characteristics, and what relationship does He hold with the universe? What is God’s role in history? Was the universe created by God or it has always been in existence? People find the answers to these questions depending on their background experiences, practical applications, the attitudes and values they have developed. Our answers to this question are most fundamental because they set the boundaries for answers that can be given to the other six questions consistently.
What is the nature of the world around us?
Here people’s answers are directed towards whether they as autonomous or created, orderly or chaotic, as a spirit or matter, whether the world is the objective part of human beings or whether man emphasizes his subjective and personal relationship on it.
What is a human being?
A human being is usually defined as a sleeping god, a highly sophisticated and complex machine, made from the image of God. Human beings have the ability to utilize systems of symbolic communication for the exchange of ideas and self-expression. They also have the ability to create complex social structures made up of several competing and cooperating groups from family kinships to political states. They are the only existing species that can build a fire and eat cooked food, they are also the only extant species that clothe themselves and create the use of several other arts and technology.
What happens to a person at death?
The common belief is that after death, there is a personal transformation to a higher state, extinction, reincarnation, existence in a shadowy state on the other side of life. The religion has tried to find the best answer to this question but still, there is much that remains held in the misery of God that needs simple faith. The traditional Christian view is that is that individuals who believe will share external joy in heaven with God whereas those who do not accept God’s love will perish in endless separation from God.
Why is it possible to know anything at all?
According to Baggett and Baggett, human beings are made in the image of God. One of God’s attributes is that He is omnipotent, that is, He is all-knowing (Baggett and Baggett, 2013). Therefore, human beings also have the urge of knowing almost everything surrounding them. The man has also developed rationality and consciousness and his survival contingencies in the long evolutionary process.
How do we know what is right or wrong?
According to the Bible, man is made in the same image of God. God has a good-loving character, therefore; a man to live up to the expectations that he should do what is right. This he develops due to conscious and the notions that he develops toward his culture and physical survival.
What is the meaning of human history?
The man answers this question as to determine God’s purposes or even the expectations of the gods he believes in. The history involves making earth the happiest place; a paradise and to prepare other people to live in a community full of love, joy, and holy God.
It is however of prime importance to note that these questions and answers indicate the various ways the intellectual commitments are worked out in people’s lives. They appreciate the significance of viewing one’s worldview in the context of the varying worldviews; individual ends up having his or her view on reality.
Personal and Christian Worldview Inventory Conclusion
The various worldviews result in the emergence of other issues. For instance, are human beings free or determined? Is God impersonal or personal? Who is in charge of this world? Obviously, these questions boggle the mind. A man should, therefore, realize that he lives in a pluralistic world where he should understand that he has a lot to learn about living in today’s world. Worldviews are fundamental whether human beings realize it or not. They provide a foundation upon which the moral values and corresponding actions are based (Forrest, 2015). When one has more than one plausible interpretation, he/she always interpret in a manner that is consistent with how they see the world.
Personal and Christian Worldview Inventory References
Hicks, J. C., & Rasor, P. (2012). Analyzing the Christian Worldview: Why Christianity is the Only Reasonable, Logical, and the Factual Answer for Life.
Baggett, D., & Baggett, M. (2013). Epistemic humility: Engaging a Christian worldview. Christian Teachers Journal, 21(2), 28.
Moorman, S. (2015). Nursing from a Christian Worldview: Being Transformed to Care. Journal of Christian Nursing, 32(1), E1-E7.
The Old Testament Scripture Commanding Destruction Order Instructions: Response to the claim that the Old Testament is not inspired Scripture because it includes commands from God for the Israelites to destroy the Canaanites
The Old Testament Scripture Commanding Destruction
Topic: How would you respond to the claim that the Old Testament is not inspired Scripture because it includes commands from God for the Israelites to destroy the Canaanites?
The paper must follow current Turabian guidelines and include analysis of key issues and passages related to the topic you select for your paper. It must be well-researched and carefully argued. A minimum of 6 scholarly sources must be used when writing this paper. Biblical evidence and explanation of key biblical texts is essential. Avoid diatribes against those you might disagree with. Sources that are cited, referenced, and/or quoted must be footnoted, and the paper must be the student’s original work. In light of the length of this paper, avoid lengthy quotations and make sure that the paper stays on-topic. Use headings to mark off the major sections of your paper. A bibliography of sources used must be included
The Old Testament Scripture Commanding Destruction Sample Answer
Introduction
In viewing the modern skepticism, it is essential to consider the fact that the accusations labeled against the inspiration of Scriptures primarily finds root from Gods command to the Israelites to conquer the Canaanites. In Deuteronomy 20; 16b-17, God is seen commanding the Israelites on the following
Whenever you capture cities within the land that your God is giving you, be sure to kill all the animals and the people. I have commanded you to wipe completely out the Amorites, Hittites, the Perizzites, Canaanites and the Jebusites. For if you allow them to continue living amongst you, they will persuade you into worshiping their gods, and you will be unfaithful to your God[1].
It is essential to note that while other groups are mentioned in that portion of scripture, most attention is aligned towards the Canaanites, a factor that will determine the primary focus of this paper. This paper, therefore, gives a clear rebuttal to the allegations that the Old Testament is not inspired considering the above scripture[2]. The paper will provide a clear argument on Gods commands for the destruction of Canaan and its people as a fit into his attributes of justice and goodness, a factor that will render the passage inspired. In order to thoroughly understand the Biblical context of this scripture, the paper will determine the goodness of God and the moral accountability that He provides for His people including the Canaanites[3]. Through this, I will, therefore, be able to investigate the justness of God in this scenario.
Claims That the Old Testament Is Not Inspired
It is imperative to determine how we would respond to accusations that the Old Testament is not inspired considering the commands and directives were given by God that demands the destruction and the shedding of blood of groups the like of the Canaanites.
Goodness of God and His Moral Accountability;
Many critics have today denied the inspiration of the Old Testament based on Gods command for the Canaanites destruction that tends to defy the goodness of God. Some schools of thought hold that this command to destroy the Canaanites may add to the enigma of theodicy[4]. This scripture has therefore posed a challenge to the modern Bible readers who struggle to understand Gods intent in His command, a factor that would depict the evil nature of a good God. Many struggle to find the balance especially in understanding if this is the same God who asks of His children to love their enemies and pray for those who persecute them that they may turn out to be the children of the Father in heaven (Matthew 5:44-45, NIV).[5]
To understand the context of this scripture, it is empirical to comprehend the fact that Gods goodness holds characterized by several facets, a fact that the skeptics ignore. According to Millard J. Erickson’s view, Gods moral purity is an element of His goodness, and this includes other dimensions such as holiness, justice, and righteousness. Being a holy God, therefore, infers to the fact that God can never tolerate evil or sin.[6] This can be precisely determined in Habakkuk 1, 13 in which the Prophet denotes that God possesses pure eyes that do not see evil and cannot look at wrong. In the New Testament, Christ captions this by alluding to the fact that those who have committed evil will be raised to face the wrath of judgment (John 5:29)[7].
In the second aspect, it is crucial to determine Gods moral purity as it relates to his righteousness. In this case, God did not defy His holiness by asking for the destruction of the Canaanites since this people engaged in evil. This clearly typifies the act of God to what Paul ascertain in scripture that God’s wrath will be revealed from heaven against all unrighteousness and ungodliness of man, whom by their unrighteousness tend to subdue the truth(Romans 1:18-19)[8]. Paul’s statement, therefore, shows that all human beings as applied in the case of the Canaanites are held accountable to God for their evil. However, the Canaanites were given the opportunity to change their wicked ways since God was willing to wait for about 430 years a factor that did not materialize.
The Justice of God against the Unrighteousness of the Canaanites;
According to one critic Norman Geisler, the ruthless command to destroy life and property of the Canaanites may not have any moral justification. Normal alleges that this action seems contrary to Gods command not to take the life of any innocent human being. However, it is essential to note that this accusation from this critic lacks the consideration of the attributes of God, especially on justice[9]. It is, therefore, essential to determine the fact that God does not only act in accordance with his law, but he administers his kingdom in conformity with it since he is just. Justice as an element of his righteousness requires that his children adhere to these standards as well. Simon Peter alleges in 2 Peter 3:9 that the Lord delays Christ’s return since He is patient towards us and does not wish that anyone perishes but come to the point of repentance. As determined in this paper, the Canaanites were given the opportunity to change and repent but they never took advantage of this chance.
The Canaanites chose to dedicate their lives to their idolatrous practices that saw them put their belief in Baal whom they believed was a king among the gods. With the help of the goddess Anath, Baal is alleged to have defeated death and the chaotic sea and was also considered the source of agricultural prosperity and human fertility[10]. This gives an illusion as to why Baal was found appealing to the Canaanites. God was not pleased with his people trying to challenge his royal authority, a factor that denotes his approach in commanding their complete wipe off.
Secondly, it is essential also to note that the Canaanites were also evil in their practices. The Canaanites deities engaged in adultery, incest homosexuality, bestiality and child sacrifice. The deities were also involved in violent, and bloodlust acts a factor that did not please God. Sources disclose that Anath[11], the goddess of war and sex drunk her victims’ blood and always was surrounded by corpses. This clearly gives an illusion of the intensity of the Canaanites wickedness that was aimed at also influencing Gods people into these acts.
In a nutshell, it is, therefore, essential to determine that God does not permit any evil to linger considering his attributes. This does not give an illusion that God was happy in slapping such a command on the Canaanites face[12]. Divine commands according to sources can at times be issued with a heavy heart. In as much as critics may reason that such commands to thrash and drive out an entire generation may be evil, it is essential to determine and understand the rationale behind these commands[13]. God can never allow Himself to be good while allowing evil to emerge without any judgment. In His good nature and justice, His act of calling warfare against the Canaanites is justified considering the fact that God in many occasions uses nations as a tool to deliver justice as depicted in Romans 13:4[14]. In the event that God did not act as prescribed in the Scripture, evil would have enveloped into the surrounding society and eventually engulf the world.
The Old Testament Scripture Commanding Destruction Conclusion
In as much as many critics have today denied the inspiration of the Old Testament based on Gods command for the Canaanites destruction that tends to defy the goodness of God, the plain truth lies in the fact that the Old Testament is inspired even in light of the scripture that denotes God allowing and commanding for the destruction of the Canaanites. In order to justify my position, it is imperative to clearly understand that this command fitted well within Gods justice and goodness.
In as much as our God is good, He, on the other hand, can never allow evil to evolve within generations. The Canaanites were seen as an evil society who practiced sexual immorality, idolatry, and violence. This, therefore, justifies Gods actions in commanding for their invasion. This factor, therefore, validates the inspiration of the Old Testament through an indication of the fact that the God of the times of the Old Testament is still the same even in this new dispensation.
The Old Testament Scripture Commanding Destruction References
Edelman, Diana. “Yahweh and the Gods and Goddesses of Canaan.” Biblical Interpretation 10, no. 1 (January 2002): 79-81. Academic Search Premier, EBSCOhost (accessed September 21, 2015).
Endris, Vince. 2008. “Yahweh versus Baal: A Narrative-Critical Reading of the Gideon/Abimelech Narrative.” Journal for the Study of the Old Testament 33, no. 2: 173-195. Academic Search Premier, EBSCOhost (accessed September 21, 2015).
Foster, Stuart J. 2010. “The Missiology of Old Testament Covenant.” International Bulletin Of Missionary Research 34, no. 4: 205-208. Academic Search Premier, EBSCOhost (accessed September 21, 2015).
Graham, Jeannine Michele. 2014. “Systematic Theology and Spiritual Formation: Recovering Obscured Unities.” Journal of Spiritual Formation & Soul Care 7, no. 2: 177-190. Academic Search Premier, EBSCOhost (accessed September 21, 2015).
Williams, Stephen N. “Could God have commanded the slaughter of the Canaanites?” Tyndale Bulletin 63, no. 2 (January 1, 2012): 161-178. Accessed September 21, 2015. ATLA Religion Database with ATLASerials, EBSCOhost.
Wonsuk, Ma. 2008. “The Presence of Evil and Human Response In The Old Testament.” Asian Journal of Pentecostal Studies 11, no. 1/2: 15-32. Academic Search Premier, EBSCOhost (accessed September 21, 2015).
PR, Newswire. 2015. “50-Year Anniversary Celebration Continues with the NIV Bible: “Made to Study.” PR Newswire US, April 01. Regional Business News, EBSCOhost (accessed September 21, 2015).
[1]. PR, Newswire. 2015. “50-Year Anniversary Celebration Continues with the NIV Bible: “Made to Study.” PR Newswire US, April 01. Regional Business News,
[4]. Foster, Stuart J. 2010. “The Missiology of Old Testament Covenant.” International Bulletin Of Missionary Research 34, no. 4: 205-208.
[5]. PR, Newswire. 2015. “50-Year Anniversary Celebration Continues with the NIV Bible: “Made to Study.” PR Newswire US, April 01. Regional Business News.
[9]. Endris, Vince. 2008. “Yahweh versus Baal: A Narrative-Critical Reading of the Gideon/Abimelech Narrative.” Journal for the Study of the Old Testament 33, no. 2: 173-195.
[10]. Foster, Stuart J. 2010. “The Missiology of Old Testament Covenant.” International Bulletin Of Missionary Research 34, no. 4: 205-208.
[11]. Graham, Jeannine Michele. 2014. “Systematic Theology and Spiritual Formation: Recovering Obscured Unities.” Journal of Spiritual Formation & Soul Care 7, no. 2: 177-190.
[12]. Williams, Stephen N. “Could God have commanded the slaughter of the Canaanites?” Tyndale Bulletin 63, no. 2
[13].Wonsuk, Ma. 2008. “The Presence of Evil and Human Response In The Old Testament.” Asian Journal of Pentecostal Studies 11, no. 1/2: 15-32
[14]. PR, Newswire. 2015. “50-Year Anniversary Celebration Continues with the NIV Bible: “Made to Study.” PR Newswire US, April 01.
This forum focuses on the role of the Mosaic Law in the life of a Christian. The New Testament teaches the law is eternal and will never pass away (Matt 5:17), but that believers in Christ are “no longer under the law” (Romans 7; Galatians 3–4). For this assignment, read the article “Applying the Old Testament Law Today” by J. Daniel Hays and then write a 400-word reflection on what this article has contributed to your understanding of the Christian’s relationship to the Mosaic Law. You may discuss areas of agreement or disagreement, and/or specific issues raised in the article. Does the article help in showing how the Christian uses the law as an ethical and moral guide? Why or why not? This is a reflection on the article, not a summary of its argument, but you must deal with the specific ideas and issues raised in the article.
For the second part of the assignment, write a 250-word explanation of how you would take one of the following passages from the OT law and apply it to your life. In your explanation, your application must reflect what you have taken away from the article and/or what you have learned about ways the New Testament itself applies the commands of the Mosaic Law to New Covenant believers. Be clear and specific in relating how this particular part of the law applies to believers today and make sure that you reflect the basis and reasons for your application.
SAMPLE ANSWER
The Christian and the Old Testament Law
Throughout the ages, the Old Testament (OT) Law has actually caused a lot of interpretive problems for Christians. This paper provides a reflection on what Applying the Old Testament Law Today by J. Daniel Hays has contributed to my understanding of the Christian’s relationship to the Mosaic Law. Areas of disagreement or agreement are discussed, and/or particular issues that Daniel Hay has raised in this article.
Part 1: Reflection on Applying the Old Testament Law Today by J. Daniel Hay
In the article, the author clearly sums up the traditional approach to OT Law that many evangelical scholars and Christians use. Hays’ separation of the Old Testament Law into ceremonial, civil and moral categorizations is a clear and understandable summary, and captures what I have actually observed and read on applying the OT Law to current life. All in all, the article tries to answer the question: How should Christian believers apply the OT law? The answer of Hays to this question is (i) for Christians to follow his own 5-step intricate procedure referred to as principalism; that is, an alternative approach to applying the Old Testament law. (ii) To establish which perpetual moral principle is beneath every single Old Covenant Law; and (iii) to bring that eternal moral principle into the New Covenant.[1] This supposes that (1) each OT Law certainly has a perpetual moral principle beneath it; (2) The Lord expects every Christian to be able to carry out the research needed to objectively perform the task; and (3) each OT Law has to be brought into the New Covenant in such a way.[2]
Contrary to the Dispensation hermeneutic, Hays maintains that every Christian has to apply that which The Lord has specifically restated and reiterated to the Church – the Dispensational hermeneutic – and also that which he believes has to underlie each single law.[3] This task is impracticable and monumental for average Christians who lack a theological degree. In addition, it may discourage Bible study as demanding too much.
This article helps in showing how the Christian makes use of the law as an ethical and moral guide. This is because, as Hays pointed out, a lot of Christians choose to obey some of the laws and disregard others by deciding which ones are relevant or valid and which ones are not. I agree with David Hays that Christians breach the Old Testament Law with some regularity. The OT Laws commonly overlooked by Christians include Leviticus 19: 32: Rise in the presence of the elderly; Deuteronomy 22: 5: A man must not wear clothing of women and a woman should not wear clothing of men; and Deuteronomy 14: 8: Pig is unclean as it does not chew cud though its hoof is split, and their carcasses should not be touched, nor their meat eaten.[4] I agree with Hays that Christians actually comply with some laws and disregard others. For instance, they obey the following laws properly: Exodus 20: 13: do not commit murder; and Leviticus 19:18: love your neighbour as yourself.[5]
Nonetheless, Hays chooses to focus on what Christian believers breach rather than what they actually practice. This way, Hays invites readers to engage in a process of self-justification instead of true examination in the mirror of The Lord’s law.
Part 2: Application of one Old Testament (OT) Law: Leviticus 17: 10 – 14
Leviticus 17: 10 – 14 is essentially a law against eating blood. In this passage, the Old Testament Law stipulates that if any Israelite or strangers in Israel eat any blood, then The Lord would set his face against him or her, and He will cut that person off from amongst his or her people. Blood must not be eaten since the life of the flesh is actually within the blood, and blood is used in making atonement, on account of the life. This passage clearly spells out that any person who hunts any bird or beast that could be eaten has to pour out the blood of that bird or beast and then cover the blood with earth.[6]
Given that mankind has domination over every other creature on this earth, and since blood denoted life, the blood of any animal was to be reserved only for sacrifice to God, the Author of Life.[7] In every circumstance, an animal’s blood was spilled on the alter and offered to The Lord. This way, the taking of the life of an animal meant a turning from self to God, and God’s mercy and providence in caring for mankind. I would apply this law into my own life by avoiding consuming blood whatsoever. Eating animal blood would signify a turning to self; a participation in sin and worldliness; a rebuff of the life that God gave. The people who breached the proscription amongst the people of Israel and consumed animal blood were cut off from other persons. By eating blood, I would not just be made impure by my actions, but I would also become outcast from the people. As such, I will never eat blood.
References
Catholics United for the Faith. The Biblical Prohibition of Eating Blood. Steubenville, OH: Emmaus Road Publishing. 2010.
Hays, Daniel. “Applying the Old Testament Law Today,” in Bibliotheca Sacra, 158, No. 629 (2001): 21-35.
Kelly, Russell Earl. Hermeneutics: Reply to J Daniel Hays. Steubenville, OH: Emmaus Road Publishing. 2011.
Mangrum, Rick. Old Testament Law and Modern Lives. London, England: Thomas Nelson Publishers. 2010.
[1] Daniel Hays. “Applying the Old Testament Law Today,” in (Bibliotheca Sacra, 158, No. 629, 2001), 22
[2] Russell Earl Kelly. Hermeneutics: Reply to J Daniel Hays. (Steubenville, OH: Emmaus Road Publishing), 10.
[3] Daniel Hays. “Applying the Old Testament Law Today,” in (Bibliotheca Sacra, 158, No. 629, 2001), 26
Religion and Theology;interpretation of the Genesis 1 account
Order Instructions:
Read the assigned article by C. Marvin Pate, “Genesis 1–3: Creation and Adam in Context,” Criswell Theological Review 10 (2013): 3–25 (available thru the ATLA database). After you have read the article, answer the following 3 questions:
1. Explain your interpretation of the creation account in Genesis 1. Do you read this as an account of a literal six-day creation or do you hold to another interpretation? What specific details or evidences most influence your understanding of this text and your belief that the text should be read literally or figuratively? (300–400 words)
2. What is your view on the age of the universe, and do you believe that the data in Genesis 1–11 can be reconciled with an old Earth view? Why or why not? (200 word minimum)
3. What evidence shapes your view on the issue of the historicity of Adam and Eve? Explain your understanding of the theological significance and importance of this issue. (200 word minimum)
Interact with specific details and issues raised in the assigned article as you answer each of these questions. You are also free to interact with other sources. Cite sources that you reference or quote, and your answers must be your own work. Be sure that your reply engages specific issues, questions, or passages related to the thread.
SAMPLE ANSWER
Religion and Theology
My interpretation of the Genesis 1 account
The Genesis chapter 1 account discusses creation as an activity that took place in six days with God resting on the seventh. For one I believe that it is accurate in its representation of how things came into existence through the hand of God, in an orderly manner that works well to this day. The Account in Genesis tells a story of God somehow building the world from the ground-up starting with the building blocks for life both in the context of humans, animals and plant-life. I however feel that the six days that God took to create the world is something that needs not to be taken literally. As complex as man is, it is important to note that God remains the creator and this means that the plane in which God exists is much different from that one where humanity exists. As such it will not make sense to count the days as six days literally. The naming of six days must have been done to express the narrative in a format that humanity will easily fathom. Furthermore if it is to be taken as six literal days, humans should consequently have the power to supernaturally command things into existence and make other humans out of mud then breathe life into them like God did when he was creating Adam. The impossibility of these things in human terms conversely implies that the six literal days is not possible but rather figurative. While scientific approaches to creation tend to appear to be on a collision course with the Biblical account, I believe they have a lot in common and tell the same story but from alternate perspectives. On one hand the creationist perspective tends to be over-simplified by its proponents to the point of almost lowering the power or position of God. On the other hand, scientific approaches such as the Big Bang theory point to an immensely powerful force that suddenly came about leading to a chain of events that brought the world forth. This process is believed to have taken billions of years. I am inclined to believe that the six days God took if taken literally would be in the region of billions of actual days. Last but not least, I believe the inability of both old world theorists and new world theorists to tell the actual age of the world is testament to God’s power (Marvin, 2013).
Old Earth View and the account of Genesis 1: 1-11
I am inclined to believe in the Old Earth school of thought which proposes that the Universe is much older than the estimated 6000 years generally agreed upon in the New Earth theory. The reason for this is the ambiguity of the Bible and also the use of language. The narrative first begins with the existence of God’s spirit moving around a ‘formless and desolate plane.’ This formless and desolate plane cannot be said to be the earth but rather the medium in which the earth would be created in. Conventional wisdom dictates that night and day are caused by the rotation of the earth around the sun with alternating sides being exposed to light while the other side is exposed to darkness. Before this, God created the light, highly likely to have been the sun. The earth’s creation therefore comes about at the point when there is day and night due to the phenomenon of rotation. My belief in the earth’s being billions of years old is based on the scientific theories that estimate the period of time these things would have taken place from a human point of reference with the units familiar to us. The human system of counting day and night could only have come about on the sixth day, but it should be noted that the first six days take place from the perspective of the creator and humans have not yet occupied the earth. Psalm Chapter 90 verse 4 better explains the fact that God’s system of counting days is much different from the way they are manifested for humanity (Beggren, 2014).
Historicity of Adam and Eve
With respect to the issue of Adam and Eve’s historicity, I tend to rely on Biblical evidence based on the fact that the lineages of various Bible Characters can be traced back to Adam and Eve. If they were mythical individuals used in a representative way, then this means that the names of people on the Biblical lineages are also fictitious and this brings to doubt almost the whole Bible since many of the stories told involve the lives and times of people who descended from Adam.
From a theological perspective it is important to accept Adam and Eve as real people as this validates the entire history of humans and also their relationship with God. While it is important to distinguish between real and figurative references used in the Bible, it is necessary to also take into consideration the implication that each direction has on the larger picture. The fall of man, the Exodus, God’s laws in the Old Testament, the New Testament and God’s salvation plan all have meaning based on the acceptance that Adam and Eve were living, breathing human beings. Given the fact that they had a personal relationship with God which was ruined at the fall of man, their susceptibility to sin and its consequences is a critical element in explaining and understanding this spiritual concept and its specificity to the lives of individuals (Marvin, 2013).
References
Berggren, William A., and John A. Van Couvering, eds. Catastrophes and earth history: the new uniformitarianism. Princeton University Press, 2014.
Marvin Pate, “Genesis 1–3: Creation and Adam in Context”, Criswell Theological Review 10 (2013): 3–25
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Personal Plan to Develop Disciples for Jesus Christ Order Instructions: You will create a detailed explanation of your personal plan to develop disciples for Jesus Christ within a ministry context.
Personal Plan to Develop Disciples for Jesus Christ
To develop your plan, thoroughly cover the 5 V’s of ministry as explained in the course textbooks:
1. Vision—What is your vision for ministry? Who are you focusing on? What regions, demographics, groups, ages, etc., are you aiming to reach and disciple?
2. Values—What are your core values in ministry? What passages and principles are you basing your plan upon? How do these passages apply?
3. Views—What are your most important ministry perspectives? What are your definitions for key terms within your ministry? Example terms include:
a. Church,
b. Pastor,
c. Saints,
d. Gospel,
e. Evangelism,
f. Disciple/Discipleship, and
g. Leader/Leadership.
4. Vehicles—What are the methods by which you will drive the discipleship process? How will you practically implement your plan? What church structure and systems will accomplish your vision? Be sure to cover the following items:
a. Church/organization structure,
b. Small group philosophy (With/Of/Is),
c. Calendar and events,
d. Budget personnel,
e. Curriculum,
f. Slogans, and
g. Communication plans.
5. Verifiers—What factors will you track to measure the success of your plan? What empirical evidence will you use to show the progress of your plan? How will you use these statistics and measures to further refine your Disciple Making Plan? Example measures include:
a. Win/Grow/Send,
b. Ratios and numbers, and
c. Other measures of ministry success.
Your plan must be at least 10 pages and must cover all 5 of the sections listed above. You must use at least 1 biblical reference per major section of your plan as well as at least 10 other scholarly sources to support your plan. Note that your plan must include a table of contents and bibliography; this will not contribute to the overall page count. Current Turabian format must be used.
Personal Plan to Develop Disciples for Jesus Christ Sample Answer
Introduction
In the event, that a Church leader in America is asked to give an account of the progress of the Church, his response would be typically based on some quantitative assessments. First and foremost, the leader will give detailed information on the number of worshipers who attend service every Sunday. He would also mention the buoyancy of the funds allocated towards the Church’s budget passed for the year, the portions directed towards the payment of salaries, remunerations, and church maintenance.
The Pastor or leader will also mention the effectiveness of their program designed to attract people who mostly are worshippers from the other neighboring Churches. With all this, the pastor’s assessment is considered impressive with an overall performance that is above average. Basing our thoughts from this the analogy, it is clear that the leaders today have missed out on some of the basic criteria’s that can be used to assess the functionality of a Church. The Great Commission specifies the responsibilities of each and every individual, “to reach out and make disciples of the nations, by teaching them the ways of Goad and directing them to observe all that I have commanded you.” Matthew 28:16-20.
Many leaders today have been infiltrated by the Church programs so much that they have forgotten to think about the commands of Jesus to go make disciples. Today Churches have developed programs that require believers to sign up and commit themselves to participate in winning souls for Jesus. In essence, winning souls and making disciples is more than just a program. This is the mission of our lives that define who we are in the eyes of God. This paper, therefore, seeks to pursue my personal plan to make disciples for Jesus Christ within the contexts of my ministry. In developing this plan of action, I will also draw focus on the 5Vs of ministry.
The vision for my Ministry
Vision is considered the most important element in leadership in the Christian circles. This term is used to describe the ability of a leader to formulate a plan that gives direction to the achievements he desires to make in the future and also describes the leader’s picture of the future. Biblically, the term is used to refer to an encounter with God where He imparts a special kind of revelation in either a dream or in a saying (Num. 12:6). Sometimes visions are considered as theophanies in the event that God speaks directly to the visionary (Num. 12:8). Most of the leaders in the scriptures were described as recipients to visions.
The Bible also portrays some individuals who received visions but were not leaders like Jeremiah and Isaiah. However, in Paul’s account of the qualification of leaders, he alleges to leaders and deacons who have heard visions from God. As a Christina leader, my vision solely remains my key to my influence in leadership. In my God-given Vision, I see a better picture of the future within my ministerial area that is guided by the scriptures and supplemented by direct communication with God. In other words, God has given me a plan for the Church since this is defined in His will.
My vision, therefore, entails a commitment to; ”Building a Relationship with the Lord Jesus Christ in my Church, Area of Ministry and around the World for the glory of God and in accordance with the Great Commission. I can only achieve this vision when I integrate the prospects of the Great Commission into my area of Ministry. In achieving this vision, my focus will solely be on the youths who are pillars in a Nations and who need to be reached with the gospel of Jesus Christ that is contextualized into the modern times.
Personal Plan to Develop Disciples for Jesus Christ in Regions, Demographics, Groups, Ages
In my pursuit to reach the youths who are still unreached by the gospel of Jesus Christ, I was lead by the Spirit of God the places that stretch across Asia and Africa. As my mission strategy, I named this a Zone 101. This naming helped me in remembering the region since the area lies across the continents of Africa and Asia upon a latitude of 10 degrees north of the equator. The demographics of the unreached population portrays that close to two-thirds of the population in this continent, an approximation of more than 2.4 billion youths live within this continent and have not been reached by the gospel message of Jesus Christ.
This can be analyzed in other terms that close to 85% of the people living within the Zone 101 are un-evangelized. Many have not had the privilege to hear the gospel of the message of Jesus Christ. It is also empirical to realize that there are not many Christians who have reached these areas to evangelize probably due to hostility. In order to reach these youths and evangelize them, it is important that as a missionary, I have the role of living their own culture that will incorporate the learning of their language. Cross-Cultural evangelism is, therefore, the only approach that can be employed to reach these segments of youths with the message of the gospel. There are religions that are dominated by Islam and Buddhism. The age groups that I intend to reach are between 18 and 30 years within these continents. My main objective is based on the idea of reaching the youths and turn them into Disciples of Christ who will also disciple others to make the process complete
Personal Plan to Develop Disciples for Jesus Christ and the Core Values in Ministry
As a missionary tending to reach the youths in the Zone 101, my main values are to mainly touch the lives of this generation with the aim of disciplining them to transform and become the next leaders who while complete the transformative process. I believe that when the youths are reached with the right gospel that gives them the confidence to completes Gods mission on earth, they will have the confidence of reaching others for the advantage of the commission. These aspects define my core values in this ministry.
In view of this, there are passages that guide my ministry and give me principles upon which I build my plan upon. An example of a passage that guides me into believing that God is in search for the youths to turn the world around includes that of Joseph who was given responsibility at a young age. The scriptures imply that Joseph was assigned as an overseer in Egypt when he was in his youth stage;
Genesis 37:2; 39:1-4; The Bible mentions the generations of Jacob with Joseph being seventeen years old who pastured flocks with his siblings. He was the only boy that God had eyes on with the sons of Bilhah and Zilpah, his father’s other wives. Joseph one day brought a bad report of them to his father … This saw Joseph brought down to Egypt, and Potiphar, an officer of Pharaoh, an Egyptian, had bought him from the Ishmaelites as a slave. The Bible mentions that the LORD was with Joseph, and through this, he became a successful man, as he was in the house of his Egyptian master. His master realized that the LORD was with Joseph and that the LORD had favor upon him that caused all that he did to succeed. Joseph out of the LORDs doing foundfavor in the eyes of his master and attended him, and his master made him an overseer of his house and latter gave him the responsibility of being put in charge of all that he had.
This Scripture applies to the generation of youths today who are the pillars of Nations. God is in the business of winning them with the objective to use them to impact the lives of others in this current age.
Personal Plan to Develop Disciples for Jesus Christ in My Ministry Perspectives
My perspective in these aspects entails reaching the youths and giving them opportunities to explore a vocational direction that answers their questions on Gods plans over their lives and the reasons behind Gods calling in their lives. This will be achieved in the event that the youths are in a position to showcase their stories to the world with the aim of changing the lives of others who are considered as lost.
Definitions for Key Terms within Your Ministry
Church; Many people believe that the Church is a building or organization. The original meaning of the Church in Greek is ekklesia which means an assembly of believers or a congregation. The definition of a Church can be described as a building where people worship in homes. According to the New Testament, the Church was described as a building in which a community of believers met in for fellowship Romans 16:5;1 Corinthians 16:19; Colossians 4:15; Philemon 1:2).
However, the Church is not a building as people perceive but a group of people neither it is not a denomination but everyone who has received the Spirit of God. A Church is, therefore, an institution where Christians meet and apply the requirement of 1 Corinthians 12 that advocates for the teaching, and building of believers in the knowledge of Christ Jesus.
Pastor; A Pastor is defined as one who tends the flocks and herds. In this definition, a Pastor can be described as a person called of God to minister his Gospel and who is in charge of a congregation. His sole duty also lies in watching over his flock through instructing them in the doctrines of the Bible.
Saint; The word “saint” is derived from a Greek verb, ”hagiazo” which means to set aside, sanctify, or to make Holy. A saint is, therefore, a person who is recognized for living a holy life and has the ability to help sinners find the way to heaven.
Gospel; In 1 Corinthians 15:1-8, Paul as an apostle derives the ingredients of the gospel message that details the death, burial, resurrection, and appearance of the Lord Jesus Christ. The Gospel, therefore, means the good news of the gospel.
Disciple/Discipleship; A disciple is described as a follower of Christ as described in Luke 10:1. In other words, a disciple is a pupil who is subject to the adherent or a follower of Christ Jesus. Discipleship implies the process in which a disciple is made and concerted into a disciple.
Leader/ Leadership; Leadership is defined as a person who has influence over people. A person who has the capacity to lead others by influencing them is referred to as a leader.
Methods of Driving the Discipleship Process
In driving my process of discipleship, I have designed a structure that aligns those I have reached to join in my vision by maturing and reproducing other disciples who can take the mantle in reproducing other disciples. Matthew 4:19 gives a clear description of what a disciple should be, and through this, I intend to initiate teaching programs to enlighten the new converts on the essence of obeying the command to make disciples. With a vision, I have the mandate as a leader to derive appropriate approaches geared towards meeting my goals of making disciples.
In implementing my plan, I will need the initiative of the community to be reached to cooperate with me in the implementation of the plan. I will also need the assistance of the local missioners who are vast with the language and the culture of the people within Zone 101. Training the local missioner will give an easy in achieving my objectives to reach the local people within Zone 101. I will also need the finances and the support from my local Church in order to make my mission complete. I will also need the assistance of my local Church to also send missioners into the mission field to help facilitate the process.
The Organizations Structure of the Church that supports my mission is based upon the purpose and the approaches that it employs in achieving the great commission. The organizational structure of my church provides a structure that enables the Church to pursue the mission as stipulated in the scriptures. The Church’s mission statement is determined to reach out to the lost with the gospel, a factor that enables me to get the support needed in carrying out this mission. The structure of the Church is one that trains disciples and sends out the disciples to reach to the lost.
In my approach to reach to the lost in the Zone 101, I have the strategy of employing the small group’s model that will enable me to reach out to new people and bring them to the saving knowledge of Christ. Through his structure, the members who belong to this group will be encouraged to bring friends and new members into the fellowship with the aim of reaching out to the society holistically.
In achieving the goals stipulated in my vision, I have come up with a calendar that lists the events that will take place during this period. I have given the mission a time period of one month in which I will engage in the door to door evangelism and also employ hospital and school ministries to reach out to the youths. After the one month, I will initiate a follow-up plan that will trace the new believers who have received salvation and incorporate them into small cell groups that will monitor their growth. In achieving my mission, there will be a need for finances. Through this, I will initiate budget personnel that will be responsible in the coordination of the financial needs with the local church and account for the pennies spent during the mission.
It will also be important that I develop a curriculum that will help in reaching out to the lost and teaching them the doctrines of our faith. The curriculum will be developed on the context of the scriptures and will teach the new disciples how to grow in the faith and also how to reach out to the souls that are lost. A teaching guide will be developed to enable the new believers to follow in the doctrines of the faith.
Our slogan will be based on Roman 1; 16 that states that I am not ashamed of the Gospel since this is the power of God that brings salvation to those who believe in Him, first to the Jew, then to the Gentiles. This will be the major theme that will guide me into transforming the thoughts of the youths in Zone 101. Lastly, it will be my responsibility to develop and come up with a communication plan. Considering the modern trends and time, it will be imperative to use technology platforms to communicate with new believers from time to time.
Factors Will You Track To Measure the Success of Your Plan
In measuring the success of my plan, it will be significant to evaluate the new believers who have been transformed and shaped by the gospel and have also impacted and brought lives to the Kingdom of God. Measuring this would entail the realization that reproduction in discipleship has taken place and still continue to take place. These factors will act as the empirical pieces of evidence that will determine the growth of my ministry.
Through the achievement of this, I will be able to formulate better approaches that are contextualized to reach different groups in Zone 101. The numbers of new converts who have been transformed will also determine the growth of my plans and vision. With all this, it is imperative to notice that growth will only occur in the event that the new believers are transformed, filled with the Spirit of God and are also agents of change in their society. I will be in a position to monitor the progress and also employ other approaches and structures that can reach to the youths who have different backgrounds.
Conclusion
In respect to this, it is important for leaders today to realize that the last Commission of Jesus Christ to His Apostles remains the fundamental law of the Kingdom on Earth today. In harmony to this Command, the Apostles took the opportunity of preaching the word as was stated in the law with the agenda for reaching souls for Christ.
The Great Commission was given to the Apostles before the ascension took place. This Commission was and still remains the plan of the Gods Kingdom that makes us believer have a role to play. In this law, the disciples were given the mandate to reproduce themselves through a process of discipleship that trained the new believers on the doctrines of the faith. Making disciples remains the essence of the great commission. This mission has been passed down from generation to generation and now remains our responsibility to also pass it to other generation.
Personal Plan to Develop Disciples for Jesus Christ References
“AFRICA – IMF: Mission Visits and New Funding.” Africa Research Bulletin: Economic, Financial & Technical Series52, no. 2: 20744A-20746C.
Barton, Ruth Haley, Diane J. Chandler, Tan Siang-Yang, Judy Tenelshof, and James C. Wilhoit. 2014. “Spiritual Formation in the Church.” Journal of Spiritual Formation & Soul Care 7, no. 2: 291-311. Academic Search Premier,
Beck, Richard. 2014. “The Integration of Theology and Psychology Within the Church of Christ Tradition: Psychotherapy and Positive Psychology as Case Studies.” Journal Of Psychology & Christianity33, no. 4: 344-353. Academic Search Premier,
Collinson, Sylvia Wilkey. 2005. “Making Disciples and the Christian Faith.” Evangelical Review of Theology 29, no. 3: 240-250.Academic Search Premier,
Hewitt, Roderick R. 2014. “Evangelism as Discipleship.”International Review of Mission 103, no. 2: 200-214. Academic Search Premier,
Keener, Craig S. “Matthew’s Missiology: Making Disciples of the Nations (Matthew 28:19-20).” Asian Journal of Pentecostal Studies 12, no. 1 (January 2009): 3-20. Academic Search Premier.
Ordan, Richard. 2014. “A Militant Crusade in Africa: The Great Commission and Segregation.” Church History 83, no. 4: 957-987.Academic Search Premier.
Sprochi, Amanda. 2011. “Zondervan Illustrated Bible Dictionary.”Library Journal 136, no. 12: 102-107. Professional Development Collection.
Vajko, Robert. 2014. “The Gospel Commission: Recovering God’s Strategy for Making Disciples.” Mission Studies: Journal of The International Association For Mission Studies 31, no. 1: 104-105.Academic Search Premier,
Zondervan to publish updated NIV Bible.” Christian Century 126, no. 20 (October 6, 2009): 13-14. Academic Search Premier.
[1]. Zondervan to publish updated NIV Bible.” Christian Century 126, no. 20 (October 6, 2009): 13-14.
[2] . Barton, Ruth Haley, Diane J. Chandler, Tan Siang-Yang, Judy Tenelshof, and James C. Wilhoit. 2014. “Spiritual Formation in the Church.” Journal of Spiritual Formation & Soul Care 7, no. 2: 291-311.
[3]. Zondervan to publish updated NIV Bible.” Christian Century 126, no. 20 (October 6, 2009): 13-14.
[4]. Ibid. 1
[5]. Collinson, Sylvia Wilkey. 2005. “Making Disciples and the Christian Faith.” Evangelical Review Of Theology 29, no. 3: 240-250.
[6]. Ordan, Richard. 2014. “A Militant Crusade in Africa: The Great Commission and Segregation.” Church History 83, no. 4: 957-987.
[7]. Ibid. 2
[8]. Collinson, Sylvia Wilkey. 2005. “Making Disciples and the Christian Faith.” Evangelical Review of Theology 29, no. 3: 240-250.
. Ibid. 3
[10]. Zondervan to publish updated NIV Bible.” Christian Century 126, no. 20 (October 6, 2009): 13-14.
[14] . Hewitt, Roderick R. 2014. “Evangelism as Discipleship.”International Review of Mission 103, no. 2: 200-214.
[15] . Keener, Craig S. “Matthew’s Missiology: Making Disciples of the Nations (Matthew 28:19-20).” Asian Journal of Pentecostal Studies 12, no. 1 (January 2009): 3-20. Academic Search Premier.
[16] . Vajko, Robert. 2014. “The Gospel Commission: Recovering God’s Strategy for Making Disciples.” Mission Studies: Journal of The International Association For Mission Studies 31, no. 1: 104-105.
[17]. Zondervan to publish updated NIV Bible.” Christian Century 126, no. 20 (October 6, 2009): 13-14.
[18]. Ibid. 6
[19]. Vajko, Robert. 2014. “The Gospel Commission: Recovering God’s Strategy for Making Disciples.” Mission Studies: Journal of The International Association For Mission Studies 31, no. 1: 104-105.
[20] . Ibid. 7
[21]. 2015. “AFRICA – IMF: Mission Visits and New Funding.” Africa Research Bulletin: Economic, Financial & Technical Series 52.
Significance of the Church as the Body of Christ Order Instructions: This module/week, you have been studying the significance of the church as the body of Christ. In chapter 9 of Core Christianity, you read about what the church is supposed to look like within society. Some people have said that Christians, both individually and corporately, are not an accurate representation of Christ.
Significance of the Church as the Body of Christ
On page 108 of Core Christianity, Elmer Towns asks the questions, “What is it about local churches that so many misunderstand Christianity? What can churches do to become a better reflection of Christianity?” Then, he provides a brief answer to these questions on page 109. Keeping this context in mind, respond to the following prompt: Provide 2 or 3 specific and practical steps Christians can take to help the church to reflect Christ better within their community/culture. Explain why you think the steps you have provided will help to change the perception of the church within society. Include at least 2 quotes from your assigned reading to support your points.
Significance of the Church as the Body of Christ Sample Answer
Significance of the Church as the Body of Christ
There are several steps that Christians can take to help the church reflect Christ better in their community and/or culture. For the church to reflect Christ, it is important that people in the church are focused on Christ. Christians should direct all their focus on Jesus Christ and not on church leaders, pastors or any elders of the church; this is mentioned in Chapter Nine of Elmer Towns’ Core of Christianity. This way, the light that Christ cast on Christian believers can be reflected the people who are outside the church.
In essence, “every Christian believer should join a local church – the body of Christ – and become a member” (Towns, 2007). The word church as used by Elmer Towns essentially suggests the “notion of a unique community that commits itself to serving The Almighty God and to serving one another” (Towns, 2007). As such, Christians should also form a unique community which is really dedicated to serving God as well as to serving one another. This actual earthly community would be reflective of a heavenly community that is comprised of all believers. “Every believer in this universal church will enjoy oneness with Christ” (Towns, 2007). Christ’s power is reflected when Christians engage actively in the example He set with His own life. The third step is that Christians in the local church should revive, renew, and repent as Towns (2007) suggested in p.109 of his book Core Christianity. They can use Philippians 2:3-16 to guide them in this.
These steps will help to change the perception of the church within society in that the church would be seen the way it should actually be seen, that is, as a body of Christ wherein every believer is totally devoted to serving and worshiping the almighty God, as well as serving one another. Christians would also be seen as people whose actions actually reflect Jesus Christ; they would be seen as righteous and Christ-like people.
Significance of the Church as the Body of Christ References
Duvall, J. S. (2009). Journey into God’s Word: Your Guide to Understanding and Applying the Bible. Boston, MA: AMG Publishers.
Towns, L. (2007). Core Christianity: What Is Christianity All About? Crescent City, CA: AMG Publishers.
Navajo creation account and Genesis Account Worldview Order Instructions: Theme topic:
Navajo creation account and Genesis Account Worldview
Making use of the Social-Epistemic reading model, how is the worldview presented in the Navajo creation account different from what you understand the Genesis worldview to be? Be sure to explain your understanding of the Navajo worldview before discussing the similarities and differences between the two texts. In part four of your paper, reconsider Genesis as creation via arrangement. That is, if God is a great arranger rather than a creator from nothing (as outlined in the Navajo account), what is the moral lesson for human beings? That is, what is the appropriate model of behavior for human beings? As you read and write, consider the relationship between the created (both human and nonhuman) and the creator? Follow the outline supplied in the weekly theme assignment sheet to structure your reading and analysis.
Navajo creation account and Genesis Account Worldview Sample Answer
Making use of the Social-Epistemic reading model, how is the worldview presented in the Navajo creation account different from what you understand the Genesis worldview to be?
The Navajo creation story holds that the first combination of the world was small and pitches black. The story claims that there existed four seas with an island in the middle. On the island, there was a single pine tree, ants, beetles, locusts, and dragonflies making the Air-Spirit People of this first world (Birchfield, 2014). Each of the four seas that existed then was ruled by a single supernatural being, the Frog, the Blue Heron, the White Thunder, and the Big Water Creature. Above the sea existed a black cloud, a yellow cloud, a white cloud, and a blue cloud. The female spirit resided in the black cloud while the male lived in the white (Scottoline, 2014).
As Scottoline (2014) notes the Navajo creation story involves three underworlds in which very significant events take place to shape the fourth world which is the current world. The Navajo creation story demonstrates trends and patterns of change that have their roots in the historical context through the traditional ceremonies that existed in the past and today. It can also be argued that the story is a representation of a preliterate society concerning religion in their ancient economic, political, and religious settings.
According to the Navajo creation, the first inhabitants in the world were the air-spirit people who traveled the air and would fly swiftly like the wind (Scottoline, 2014). Comparing this to the Genesis, there was nothing that existed before humans were created. However, the air-spirit people can be compared to the angels in the story of the Genesis creation. Before creation, there seems to have been a chaotic situation in both stories with darkness hovering across the waters in Genesis and the inhabitants of the first world in Navajo were just doing their own things (Birchfield, 2014). Again, the air-spirit people seem to have angered someone a result of which caused a giant wave and flood. As it is stated in the Navajo story the insurmountable wall of water surrounded them and they saw that it was closing in rapidly on them. This is very close to the story of Noah and the great flood as told in the Genesis.
A closer analysis of the Navajo creation story and the Genesis provides two differing views of creation. Genesis generally answers more questions than the Navajo creation myth (Scottoline, 2014). The Navajo story does not go into details of how human beings came into existence. It only tries to explain the essence of existence from deep within the same world that exists today. It fails to explain how humans could have gotten to that first world (Birchfield, 2014). Again, the story suggests that humans had the power to create everything without explaining what happened to that power afterward.
The genesis presents a succession of the creation of the earth with life on it and also humankind. Both male and female were created at the same time unlike in the Navajo story. The Genesis story has God depicted as the Supreme Being and the ultimate creator unlike in the Navajo story where humans are presented as the creators (Birchfield, 2014). Indeed, both stories have a supreme being only that their roles in creation differ from each other.
The Navajo creation story implies that God is the great arranger as opposed to the creator as presented in the Genesis. This has certain implications and moral lessons for human beings. First, it implies that human beings have a crucial role in the creation of the universe and everything that is in. As such, they are tasked with the responsibility of overseeing order and peace in the world. Human beings in this arrangement are key players in bringing about harmony among all the creation including humans and animals. Humans should also take the responsibility of protecting the earth and its creation. For instance, it is his duty to safeguard nature and wildlife. Secondly, it brings about the idea that humans are part of the supreme authority that enabled him to take part in creation. These powers are still vested in humans now as the protectors of creation. Thirdly, it also depicts the sacred nature of humans as the sources and part of the creation process. Indeed, it would be justifiable to claim that all creation is the manifestation of the authority and nature of the supreme God.
The supreme God exists as a spirit just like was the case of humans during the creation period as depicted by the Navajo creation story. As such, man represents the highest level of God’s manifestation here on earth. Besides, this aspect of the creation should act to exhibit a close relationship that should exist between man and God. In this view, humans ought to be the representation of God on earth. Humans become the ambassador of the Supreme Being and the link between the world and God. All creation (both human and non-human) are expected to maintain high standards of order by the great arranger and through man as the overseer of creation here on earth.
Navajo creation account and Genesis Account Worldview References
Lisa Scottoline, O. (2014). The Best American Mystery Stories: Volume 17. [N.p.]: Head of Zeus.
Birchfield, D. (2014). Navajos. Gale, Cengage Learning.
