essay on christian religion

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Christianity and freedom.

By: Roger Trigg

December 17, 2012

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A Powerful Guide to Understanding What is Christian Ethics Essay

Christian ethics is a subject that has been debated, discussed, and dissected for centuries. It is a complex field that explores the relationship between religion and morality, as well as the application of these principles in modern society. If you are a student of theology or philosophy, or simply interested in learning more about the topic, this powerful guide will provide you with a comprehensive overview of what is Christian ethics essay.

In this guide, we will delve into the meaning and importance of Christian ethics , the historical development of the field, and the role of scripture in shaping moral principles. We will also explore the relationship between Christian ethics and philosophy, as well as the challenges and controversies that have arisen in this field.

Additionally, we will provide you with practical tips on how to write an effective Christian ethics essay, including strategies for conducting research, structuring your paper, and incorporating relevant biblical passages. Whether you are a seasoned scholar or a curious novice, this guide will equip you with the tools and knowledge you need to navigate the complex world of Christian ethics.

If you are ready to explore the fascinating and multifaceted world of Christian ethics, then read on to discover everything you need to know about this important subject.

The Meaning and Importance of Christian Ethics

Christian ethics is a set of moral principles based on the teachings of Jesus Christ, which guides Christians in their daily lives. At its core, Christian ethics is about doing what is right, even when it may be difficult or unpopular. It is about putting others before oneself and living a life that reflects the love and compassion of Jesus.

Understanding Christian ethics is essential for Christians, as it provides a foundation for their beliefs and actions. It helps individuals navigate complex moral issues and make decisions that align with their faith. It also allows Christians to engage with the world around them and be a positive force for change.

The Ten Commandments

The Ten Commandments, found in the Bible’s Old Testament, are a central part of Christian ethics. These commandments provide guidelines for how Christians should live their lives and treat others. They include directives such as “honor your father and mother” and “do not steal.” The Ten Commandments serve as a framework for ethical behavior and serve as a basis for many other Christian ethical principles.

The Golden Rule

The Golden Rule is a key ethical principle in Christianity . It states, “Do unto others as you would have them do unto you.” This principle emphasizes treating others with kindness, respect, and love, and is a foundation for many other Christian ethical principles. The Golden Rule reminds Christians to put themselves in others’ shoes and treat others as they would want to be treated.

• Compassion: Christian ethics emphasizes the importance of compassion and caring for others.
• Justice: Christians are called to fight for justice and advocate for those who are marginalized or oppressed.
• Faithfulness: Christian ethics emphasizes the importance of being faithful to God and living a life that reflects His teachings.

The Sanctity of Life

Another central principle in Christian ethics is the sanctity of life. This principle emphasizes the inherent value and worth of every human life, from conception to natural death. Christians are called to protect and defend the sanctity of life and to work towards a world where all individuals are treated with dignity and respect.

Understanding Christian ethics is essential for Christians who seek to live a life that reflects their faith. By following the principles of Christian ethics, individuals can make a positive impact on the world around them and be a reflection of God’s love and compassion.

The Historical Development of Christian Ethics

Christian ethics has evolved over time, reflecting changes in religious thought and social norms. The early Christian church was heavily influenced by Jewish moral traditions, but as the religion spread throughout the Roman Empire, it had to adapt to different cultural contexts. As Christianity became the dominant religion of Europe during the Middle Ages, the church played a significant role in shaping ethical standards for society as a whole.

During the Reformation, theologians like Martin Luther and John Calvin emphasized the importance of personal faith and individual conscience, challenging the authority of the Catholic Church and paving the way for new Protestant sects. In the modern era, Christian ethics has continued to evolve in response to new scientific discoveries, global conflicts, and changing social values .

The Early Church and Jewish Influences

The earliest Christians were Jewish and therefore followed the moral traditions of the Hebrew Bible. Jesus himself upheld these traditions while also emphasizing love, mercy, and forgiveness as central ethical principles. The Apostle Paul played a significant role in adapting these moral teachings for a Gentile audience, emphasizing the importance of faith and grace over legalistic adherence to Jewish law.

The Middle Ages and the Role of the Church

During the Middle Ages, the Catholic Church held significant power over European society and played a crucial role in establishing ethical standards. The church’s teachings on topics like marriage, sexuality, and charity influenced the behavior of both laypeople and rulers. However, corruption within the church hierarchy and the Protestant Reformation challenged this authority and led to calls for reform.

• Corruption: The sale of church offices and indulgences, among other corrupt practices, sparked public outrage and contributed to the Protestant Reformation.
• Protestant Reformation: The emergence of new Protestant sects and the decline of Catholic dominance marked a significant shift in the history of Christian ethics.

Modern Christian Ethics and Contemporary Issues

In the modern era, Christian ethics has continued to evolve in response to new scientific discoveries, global conflicts, and changing social values. Contemporary issues like abortion, LGBTQ+ rights, and environmental stewardship have sparked debates among Christians about the proper ethical stance to take.

• Abortion: Christians hold a variety of opinions on abortion, with some viewing it as a violation of the sanctity of life and others emphasizing the importance of a woman’s right to choose.
• LGBTQ+ Rights: Christians have also grappled with how to approach LGBTQ+ issues, with some denominations embracing acceptance and others taking a more conservative stance.
• Environmental Stewardship: Many Christians view environmental stewardship as a moral imperative, given their belief in God’s creation and humanity’s role as caretakers of the earth.

The historical development of Christian ethics is a complex and fascinating subject that has been shaped by a variety of cultural, religious, and social factors. By understanding the evolution of these ethical traditions, we can gain a deeper appreciation for the role that religion plays in shaping our moral values and guiding our behavior.

The Relationship Between Christian Ethics and Philosophy

Christian ethics has a long history of interaction with philosophy. Throughout the centuries, philosophers have engaged with Christian ethics to explore the nature of moral principles and the basis for ethical decision-making. Likewise, Christian theologians have drawn on philosophical concepts to develop and refine their ethical frameworks. While Christian ethics and philosophy are distinct disciplines, they are intimately related and have much to offer each other.

One of the key areas of overlap between Christian ethics and philosophy is the question of the nature of morality itself. Philosophers have long sought to understand the basis of moral principles, while Christian ethicists have sought to apply those principles to the lived experiences of believers. Both disciplines are concerned with the question of how we should live and what makes certain actions right or wrong.

The Role of Philosophy in Christian Ethics

Philosophy has played a vital role in the development of Christian ethics. Many of the foundational principles of Christian ethics, such as the concepts of natural law and human dignity, have their roots in philosophical traditions. The study of philosophy can help Christians to deepen their understanding of these principles and to explore their implications for ethical decision-making in a complex world.

At the same time, Christian ethics can help to provide a context for the study of philosophy. Ethics is concerned with questions of human flourishing and the common good, and Christian ethical traditions can offer valuable insights into these questions. The Christian emphasis on the value of human life, for example, can provide a useful lens through which to view debates about issues such as abortion and euthanasia.

The Relationship Between Christian Ethics and Contemporary Philosophy

Christian ethics continues to engage with contemporary philosophical debates, just as it has done throughout history. Recent discussions around topics such as virtue ethics and the ethics of care have been enriched by Christian contributions. Likewise, Christian ethicists have continued to draw on philosophical concepts to develop their own ethical frameworks.

However, there are also areas of tension between Christian ethics and contemporary philosophy. For example, some philosophical positions, such as relativism and nihilism, are incompatible with Christian ethical principles. These tensions provide an opportunity for dialogue and mutual enrichment, as Christian ethicists and philosophers work together to develop a more nuanced and robust understanding of ethical principles in today’s world.

The relationship between Christian ethics and philosophy is complex and multifaceted. While the two disciplines are distinct, they have much to offer each other. The study of philosophy can help Christians to deepen their understanding of the moral principles that underpin their faith, while Christian ethics can provide a context for the study of philosophy that is grounded in a concern for human flourishing and the common good.

• Christian ethics – The study of moral principles and ethical decision-making within the context of Christian faith .
• Philosophy – The study of fundamental questions about existence, knowledge, values, reason, mind, and language.
• Human dignity – The inherent worth and value of every human being, regardless of their circumstances or abilities.

The Role of Scripture in Christian Ethics

Christian ethics is rooted in scripture, which provides guidance on how to live a moral and virtuous life. The Bible is the primary source of ethical teachings for Christians, and it contains numerous examples of ethical behavior and moral principles. The interpretation of scripture has been a crucial aspect of Christian ethics throughout history.

One of the most important aspects of Christian ethics is the use of scripture to inform ethical decision-making. Christians believe that the Bible is the inspired word of God and that it provides a clear and authoritative guide for living. This means that Christians are called to study and interpret scripture to better understand what it teaches about ethical behavior.

Interpretation of Scripture

The interpretation of scripture is a complex and nuanced process that requires careful study and reflection. Christians use a variety of methods to interpret scripture, including historical, literary, and theological analysis. It is important to consider the context of the passages being studied, as well as the cultural and historical background of the authors and audiences.

Application of Scripture

Once scripture has been interpreted, it must be applied to the practical realities of daily life. This requires careful discernment and reflection on how scripture can be applied to specific situations. Christians often rely on moral principles derived from scripture, such as the golden rule, to guide their ethical decision-making.

Challenges of Scriptural Interpretation

Despite the importance of scripture in Christian ethics, there are many challenges associated with interpreting it. One challenge is that the Bible was written in a different historical and cultural context than our own. This can make it difficult to understand the original intent of the authors and to apply their teachings to contemporary ethical issues.

• Another challenge is that there are often multiple interpretations of scripture that can lead to conflicting ethical positions. Christians must grapple with these differences and work to discern the most faithful interpretation of scripture in any given situation.
• Finally, there is the challenge of balancing the authority of scripture with the realities of modern life. Christians must find ways to apply the teachings of scripture to complex and rapidly changing ethical issues, such as genetic engineering and artificial intelligence.

The Challenges and Controversies in Christian Ethics

Christian ethics is not without its controversies and challenges. One of the main controversies is the interpretation of Scripture . Different Christian denominations have different interpretations of Scripture, leading to differences in ethical beliefs and practices. For example, some Christians believe in the literal interpretation of Scripture, while others believe in a more metaphorical interpretation. This can lead to conflicts in ethical decision-making.

Another challenge is the application of Christian ethics in a modern, complex world. The fast-paced and ever-changing world presents new ethical dilemmas that require new and innovative solutions. Christians must find a way to reconcile ancient ethical principles with contemporary issues such as technological advancements, environmental concerns, and social justice. This requires careful reflection and discernment to determine the appropriate ethical response.

The Role of Culture

The influence of culture on Christian ethics is also a challenge. Christian ethical values and practices can be shaped by the cultural context in which they are practiced. This can lead to ethical relativism, where what is considered ethical in one culture may not be considered ethical in another. It is important for Christians to maintain a biblical perspective on ethical issues while also acknowledging the impact of cultural context.

The Issue of Moral Dilemmas

• One of the most significant challenges in Christian ethics is the issue of moral dilemmas . Moral dilemmas occur when there are two or more ethical values or principles that conflict with each other. For example, the value of preserving human life conflicts with the principle of autonomy when a patient requests physician-assisted suicide.
• Christians must navigate these difficult situations and determine the most ethical course of action. This requires a deep understanding of ethical principles, critical thinking skills, and the ability to balance competing values.

The Impact of Political Ideologies

• The influence of political ideologies on Christian ethics is another challenge. Political ideologies can shape one’s ethical beliefs and practices, sometimes leading to conflicting values. For example, a Christian may support environmental conservation due to their belief in stewardship, while also supporting free market capitalism that can harm the environment.
• It is important for Christians to critically examine their political beliefs and how they align with biblical principles. Christians must prioritize biblical values over political ideology and resist the temptation to conform to the prevailing cultural and political norms.

The Application of Christian Ethics in Modern Society

Christian ethics have been an integral part of societies around the world for centuries. With changing times and evolving social norms, the application of Christian ethics in modern society has become increasingly complex. Adapting to new circumstances while still staying true to the fundamental values of Christianity is a challenge that many face today.

One of the biggest challenges in applying Christian ethics to modern society is the issue of diversity . With people of different backgrounds, religions, and beliefs living together in the same communities, it can be difficult to find common ground on moral issues. This often leads to controversy and disagreements, and it can be difficult to reconcile these differences with Christian teachings.

The Role of Christian Ethics in Social Justice

One area where the application of Christian ethics is particularly important is in the fight for social justice. Compassion and fairness are fundamental Christian values that can guide individuals and communities in working towards a more just and equitable society. However, there are often disagreements on what constitutes justice and how it should be achieved.

Christian ethics also play a role in addressing issues such as poverty, inequality, and environmental degradation. These issues are complex and require a multifaceted approach, but the values of Christianity can provide a framework for addressing them in a way that is both effective and just.

The Controversies Surrounding Christian Ethics in Modern Society

While Christian ethics can be a guiding force for individuals and communities in modern society, there are also controversies surrounding their application. One of the most contentious issues is the relationship between Christian ethics and politics.

Some argue that Christianity has a role to play in shaping public policy, while others believe that religion should be kept separate from politics. The debate over issues such as abortion, LGBTQ+ rights, and immigration often revolves around differing interpretations of Christian teachings.

• Another area of controversy is the role of Christianity in the modern world. With the rise of secularism and atheism, some question the relevance of Christian ethics in modern society.
• There are also debates within Christianity itself about the interpretation of scripture and the application of Christian ethics in different contexts.

Despite these controversies, Christian ethics continue to play an important role in shaping individuals and communities in modern society. By grappling with these challenges and finding ways to apply Christian values in a diverse and complex world, we can work towards creating a more just and compassionate society for all.

How to Write an Effective Christian Ethics Essay

If you are tasked with writing a Christian ethics essay, it can seem like a daunting task. However, with the right approach, you can write an effective essay that conveys your ideas clearly and persuasively. Here are some tips:

Understand the topic: It’s important to have a clear understanding of the topic before you start writing. Read the prompt carefully and do research if necessary to ensure you have a solid understanding of the topic.

Develop a thesis: Your thesis is the main argument or point you want to make in your essay. It should be clear and concise and reflect the focus of your paper.

Approaching Your Essay

• Organize your ideas: A well-organized essay will be easier to follow and will help your ideas flow logically. Create an outline or a mind map to organize your thoughts before you start writing.
• Use clear and concise language: Avoid using overly complex language or technical jargon that may confuse your readers. Use clear and concise language that is easy to understand.

Writing Your Essay

• Back up your claims: Use evidence to support your claims and arguments. This could be quotes from religious texts or examples from real-life situations.
• Address counterarguments: Acknowledge and address counterarguments to your thesis. This will show that you have considered different perspectives and strengthen your argument.

By following these tips, you can write an effective Christian ethics essay that effectively conveys your ideas and arguments. Remember to revise and proofread your essay before submitting it to ensure that it is clear and error-free.

Frequently Asked Questions

What is a christian ethics essay.

A Christian Ethics essay is a written work that explores the ethical principles and values that are rooted in Christianity . It involves examining the moral teachings of the Bible and the role that Christian beliefs and traditions play in shaping ethical perspectives and decision-making.

What topics can be covered in a Christian Ethics essay?

A Christian Ethics essay can cover a wide range of topics, including social justice, human rights, bioethics, politics, and more. Some common themes include the role of faith in public life, the relationship between religion and morality, and the ethical implications of Christian teachings on contemporary issues.

How can I structure my Christian Ethics essay?

The structure of a Christian Ethics essay can vary depending on the specific assignment or topic, but a common approach is to start with an introduction that provides background information and a clear thesis statement. The body of the essay should provide evidence and analysis to support the thesis, and the conclusion should summarize the main points and offer insights for further reflection.

How can I use Christian teachings in my Ethics essay?

Christian teachings can be used to support or challenge ethical arguments in an essay. For example, one might use the teachings of Jesus to argue for the importance of forgiveness or the dignity of human life. Alternatively, one might use the teachings of the Old Testament to support an argument for strict adherence to the law.

What is the importance of Christian Ethics in modern society?

Christian Ethics has an important role to play in modern society because it provides a framework for ethical decision-making that is rooted in values of love, justice, and compassion. It can offer guidance on issues such as social justice, the environment, and personal relationships, and can serve as a source of moral inspiration for individuals and communities.

What are some common challenges in writing a Christian Ethics essay?

One common challenge is to balance the demands of academic writing with the principles of Christian Ethics. It can be difficult to navigate complex ethical issues in a way that is both rigorous and faithful to Christian teachings. Additionally, it can be challenging to avoid oversimplifying or misrepresenting complex theological concepts in the pursuit of clarity and brevity.

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Christian Philosophy of Religion: Essays in Honor of Stephen T. Davis

C. P. Ruloff (ed.),  Christian Philosophy of Religion: Essays in Honor of Stephen T. Davis , University of Notre Dame Press, 2015, 374pp., $65.00 (hbk), ISBN 9780268040376.

Reviewed by Eric O. Springsted, The Center of Theological Inquiry, Princeton

This festschrift dedicated to Stephen T. Davis is a handsome and wide-reaching tribute by many of the most esteemed members of Davis' guild in the philosophy of religion. Davis' own four decade career has been a prolific one, and his many contributions have been important ones. His writings have spanned a wide range of topics -- the Bible, the problem of evil, reason and belief, for example. But what perhaps he is best known for his his deliberate crossing of the lines that many think separate philosophy and theology. Philosophically, he has been an apologist for Christianity and religious belief. But he also taken on topics with philosophical treatment that are specifically theological, with hoped for theological results.

Given Davis' own interests, it is no surprise that a festschrift dedicated to him would be just as wide ranging. In order to give some order, it is divided into four sections: "Doctrine and Christian Belief," "The Nature of God and Christian Belief," "Reason and Christian Belief," and "Scripture, Theology, and Christian Belief." With the exception of three essays that had been previously published, all are original. Still, as is the case with many festschriften , there is no single focus of the book other than perhaps the tribute to Davis' own wide ranging interests. Some of the essays seek to engage directly Davis' contributions to the field, but most are, in his honor, making their own contributions to the field. While that range defies any easily apparent way to deal with this volume as a whole, it perhaps does, in its very diversity, raise as an example some important questions about the field and its unity and even what it is trying to do.

In this regard, the short essay by Gerald O'Collins, SJ ("The Philosophical Theology of Stephen Davis: Does It Coincide with Fundamental Theology?") at the end of the book is the place to start. O'Collins, borrowing from John Macquarrie, distinguishes appropriately between philosophical theology, which requires faith, and the philosophy of religion which does not. On this definition, O'Collins notes that much of Davis' work has been in philosophical theology. It is not so much about religion as it seeks to be a contribution to a believer's understanding of his or her religion. O'Collins then goes on to look at the field of Fundamental Theology, a field that has long been important in Roman Catholic thought. It, too, is an attempt of faith seeking understanding, and it, too, has both an apologetic and doctrinal function. It gives a way to understand certain basic questions of the Christian faith. After a brief survey of these issues and Davis' writings, O'Collins suggests that there is indeed a partial convergence and that there should be a further dialogue.

That suggestion and invitation can be a way to examine the approaches of the rest of the contributions to this volume. Indeed, it provides an entry to some deep questioning about the relation of philosophy and theology by so many of the practitioners who have contributed to this volume and the many who follow them and which is well represented by journals such as Faith and Philosophy . It has long seemed to me that that relation has never been clear and that it is getting less clear rather than more. This is not so much a matter of a tension that arises because one is trying to bring philosophical clarity and argument into the religious sphere as it is a problem about the way that the subject matter of belief gets treated in the first place. What I have in mind is that a great deal of apologetic writing and writing philosophically on doctrines seems to get done without actually engaging what believers are really doing, and what they have been doing for a very long time, or even what they meant when doctrines were first formulated.

On this account, let me cite what I think is one of the best and most interesting essays in the volume, Linda Zagzebski's "Faith and Testimony." Zagzebski distinguishes between theoretical reasons, which are "logically or probabilistically connected to the truth of p ," third person reasons, and deliberative reasons which are first person reasons. Trust in others is an example of the second. Such reasons are essentially connected to belief, but they are also epistemic reasons and directed to truth. She then goes on to argue that faith in God is a matter of trusting God, and it often comes about by trusting witnesses and testifiers. There are all sorts of good reasons, as well as bad reasons, to trust witnesses. But the important point is that they are directed to reasons for me to believe what the speaker is saying. Theoretical reasons do not touch these reasons. And in this regard, she notes, theoretical reasoning can only argue to the fact that the evidence is good or bad for belief (Locke) or that if belief is justified because it is properly basic (Plantinga.) But that is still not why I believe. Deliberative reasons are why I believe. The distinction is important, and Zagzebski has written a very nice piece on it. But her point is also methodologically wide ranging and can be used to divide the way that philosophy and religion come together even when the practitioners in question are all believers and all philosophers.

In this case, the difference is not so much about whether the author is a believer or not (in this volume all are, I presume). It is more a difference between philosophers who are looking at what believers do and how they come to it and those who are arguing a position in itself, without any close examination of how this actually connects to the phenomenon and grammar of religious belief. In the case of the latter, as my old teacher and colleague, Diogenes Allen, once put it, you begin to realize that while the argument is getting increasingly heated, it is all the while being fought out at the fence; you are never getting anywhere close to the house where the people actually live. Now, that is perhaps a good defensive strategy, but it is in the end not a matter of faith seeking understanding. In that case, it is a matter of a certain kind of apologetics; it may well show that critics do not have a knock down case and thus there is space for belief, although without needing to say how belief fills it in. I think Plantinga's justly celebrated work on the problem of evil is an example. It does show that the classic problem of evil, as Hume and many others argued it, does not logically make Christian belief impossible. But it does not show how Christians actually deal with evil. In this respect, it is not really philosophical theology.

I have cited Zagzebski's article as a good example of a philosopher actually clarifying belief. It has the added virtue of pointing one to the place she should be looking if she really wants to understand belief. Hers is not the only article that does this. The articles by Anselm K. Min on divine immutability and God's ability to love, Kelly James Clark's on narrative, and C. Stephen Evans' on moral arguments for God, are also good examples and show in varying degrees that one does not have to forsake philosophical sophistication while dealing with the believer's actual reasons.

That much has chiefly to do with the relation of reason and Christian belief. But it can be extended to the way that doctrines have been treated by believing philosophers, a project of the last generation and one to which Davis made many contributions. The project can be an important one, but it can also be a wildly self indulgent one as well and sometimes highly misleading. For example, William Hasker's essay on the Trinity, "How to Think about the Trinity," while highly ingenious in arguing philosophically for "social Trinitarianism," also commits the theological methodological error of not bothering to any great degree to examine what was meant by the doctrine in its original and transmitted formulation. He does give (albeit cursorily) what he says is the Fathers' reading of New Testament passages such as "The Father and I are one." He quickly concludes that the "relationship between Jesus and the Father is undeniably a personal relationship , in the full sense of the term." As he goes on, "the full sense of the term" seems to involve a sense of the person that is largely modern and Personalist. When he further suggests that St. Augustine "committed himself to precisely the social Trinitarian doctrine" I am afraid he is just plain wrong. While Augustine did work out ways to talk about the "persons" of the Trinity, the fact of the matter is that he also thought that the term "person" was misleading and therefore unfortunate. That is to say, while he thought there was a relation between the members of the Trinity, he did not think it was a "personal relationship in the full sense of the term." Or, if it was, it was a sense that belonged to God and that we have not understand very well at all, and what we take "personal relationship" to be needs serious revision. But he really would have liked another term.

So, there is a lot of historical theology that has been ignored here, and that is very frequently, as far as I can tell, a problem that has continually beset the project of treating doctrines with analytic philosophy even when it has been sympathetic, as it is here. The sense that words and concepts have historical contexts is not taken into consideration often enough. In this regard, an examination of some of the extensive recent historical and contemporary theological work on this issue, such as in the recent volume Rethinking Trinitarian Theology: Disputed Questions and Contemporary Issues, which does examine what terms such as "person" and "relation" have meant in Christian doctrine without begging the conclusion on social Trinitarianism, would have been a salutary exercise.

On the other hand, sometimes the project has done this valuable work, and this volume witnesses to that stream as well. For example, Eleonore Stump's essay on the doctrine of divine simplicity in Aquinas is masterful in showing what Aquinas' issues and explications were when discussing divine simplicity, and she shows their ongoing importance. I would also commend Min's essay on the immutability of God. Rather than being baffled by the apparent contradiction between God's immutability and the apparent need to be mutable in order to love, at least love reciprocally, Min shows insight into what immutability has always meant to say -- that it is God's fullness of being, which cannot be added to or subtracted from, that allows God to "love us, relate to us, and suffer with us in a way that simply transcends the way we can ever love, relate to, and suffer for another". The key is, and this is the key to doing Christian theology proper, that Min is able, via an examination of Aquinas, to use the doctrine of immutability to develop an ontology of divine love and hence to say something significant about what love is in the Christian tradition. That is important because, deep down, the word may not in Jesus' mouth mean quite what we mean when we use it. In this regard, he lets theology, as it should, upset our common understandings. Solving the problem may well depend upon what you understand the problem to be.

I cite Allen once again. He characterized the field of philosophy of religion as one that is not originary but rather one that arose because there is body of literature that is the result of philosophers writing on religious topics and theologians writing philosophically. The field is the investigation of this crossover literature. It is to the credit of philosophers of religion such as Davis that they have sought to say something important to faith as a result of having examined and argued about this body of literature. But the project is one that still needs focus, and as a project of philosophical theology , it perhaps above all needs to figure out whether its audience is in the final analysis other philosophers, which is fine, or whether it is actually making a contribution to faith seeking understanding.

The Christian religion

Christianity is a religion based on the teachings of Jesus Christ. Christians believe in one God who created the world and all that exists in it. They also believe in the Bible as the authoritative source of religious teachings. Christian values include faith, love, forgiveness, and compassion. Christians typically practice their religion by attending church, praying, and reading the Bible. Some Christian denominations also perform Baptism and communion rites.

The Christian religion, like other religions, has its strengths and flaws in today’s culture. Perhaps the advantages outweigh the drawbacks as this is one of the most prevalent religions on Earth. Thousands of Catholics and Christians exist despite the fact that there are more followers of various faiths. Perhaps it’s because they perceive the shortcomings or perhaps it’s due to their parents’ teachings that it’s a sin to follow this religion.

The Christian religion has many holidays which are joyous celebrations. The most common of these holidays is Christmas. This holiday celebrates the birth of Jesus Christ who Christian’s believe to be their savior. Another popular Christian holiday is Easter which celebrates the resurrection of Jesus Christ from the dead. This holiday is very important to Christian’s as it signifies that after death there is still life and that they too will one day be resurrected from the dead just as Jesus was.

While Christianity does have its fair share of holidays, there are also many religious rights and wrongs, do’s and don’ts, if you will. Christians believe in one god who they call ‘God’ or ‘Lord’. They believe that he created the world and everything in it including humans.

They believe that humans are special to god and are the only beings who have souls. Christians also believe in the Bible as the word of god. This is a book which contains stories and passages which Christian’s use as guidance in their lives. It is meant to teach them how to live good lives and how to treat others.

Christians are expected to follow the Ten Commandments which include things such as ‘Thou shalt not kill’ and ‘Thou shalt not steal’. These commandments are designed to keep people from harming others and breaking the law. Christians are also expected to love thy neighbor as thy self. This means that they should help others, be kind to them, and forgive them when they wrong you. Christianity is a religion that is based on peace and love.

While the Christian religion does have many strengths, there are also some weaknesses. One of these weaknesses is that it is often seen as a ‘white man’s religion’. This is because it was started by white men and is still predominantly followed by white people.

This can make it difficult for people of other races to feel welcomed into the Christian community. Another weakness of Christianity is that it has been involved in many wars and crusades throughout history. This has led to a lot of bloodshed and hatred between different Christian groups as well as between Christians and non-Christians.

Overall, the Christian religion is a very large religion with many followers around the world. It has its strengths and weaknesses like any other religion but it is still a religion that is based on love and peace. Christian’s believe in one god and the Bible as his word. They also believe in the Ten Commandments and in loving thy neighbor. While Christianity has been involved in many wars, it is still a religion worth following.

Christianity, on the other hand, has a much more favorable atmosphere than these other religions that are as big as it is. One of the few faiths, where punishment for sins isn’t harsh, is Christianity. Even if you have lived a sinful life, if you repent in the end, you will be saved and given eternal life in the Christian religion.

They instead believe in a cycle of birth and rebirth, where your next life is determined by your actions in this one. If you have sinned, you will be reborn into a lower life form such as an animal. Because of this, many people are put off such religions as they do not want to risk being reborn into something worse than they are now. The Christian religion is much more forgiving and offers the chance for redemption no matter what you have done wrong in your life.

The Christian religion also has a far more interesting history than most other religions. Christianity started out as a small sect of Judaism in around 30 AD. It rapidly grew however after the crucifixion of its founder, Jesus Christ. Christianity then spread throughout the Roman empire and eventually the whole world. Today, Christianity is the largest religion in the world with over 1.2 billion followers. This is almost a third of the world’s population. Christian history is full of interesting stories and characters such as Jesus Christ, Mary Magdalene, and Pontius Pilate.

Christian doctrine is also much more accessible than that of other religions. Christian texts such as the Bible are readily available and can be read by anyone. There are also many Christian denominations, each with their own interpretation of Christian doctrine. This means that there is a Christian church or denomination for everyone, no matter what your beliefs may be.

Everything you do wrong will be dealt with severely. Every action has an equal and opposite reaction, whether it’s in this life or the next. In Hinduism, punishing the body is seen as a component of one’s spiritual journey to salvation. This isn’t at all similar to Christianity. Many Christians live in high-class society. Christianity is one of the most appealing religions because sins can be readily addressed and Christians may live comfortable if not wealthy lives without guilt.

There is an appeal to Christian thought that speaks to people across cultures. The Christian religion is not about a set of rules or a list of dos and don’ts. Christianity is about a personal relationship with Jesus Christ. Christianity offers hope, forgiveness, and eternal life. These are things that every person longs for.

The Christian religion is based on faith in God. Christians believe in one God who created the world and everything in it. They believe that God is perfect, holy, and just. They also believe that humans are sinful and in need of God’s forgiveness.

Christians also believe in the Bible as the authoritative source of truth. They believe that it was written by human authors under the guidance of the Holy Spirit. The Bible is a reliable guide for Christian living.

Christians also believe in the importance of evangelism, or sharing the gospel with others. They believe that everyone needs to hear about Jesus Christ and be given the opportunity to receive forgiveness and eternal life.

The Christian religion is a growing religion with over 1.2 billion followers worldwide. Christianity is the largest religion in the world and it is continuing to grow. There are many reasons why Christianity is such a popular religion. One reason is that Christianity offers hope and meaning in life. Another reason is that Christianity is a forgiving religion. Lastly, Christianity provides a sense of community and belonging.

The Christian religion is a popular religion because it offers hope and meaning in life. Christianity teaches that there is life after death and that humans are created in the image of God. This gives Christians a sense of purpose and worth. Christianity also teaches that Jesus is the only way to know God. This provides hope for salvation and eternal life.

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Yale Forum on Religion and Ecology

Overview Essay

Christianity and Ecology

Heather Eaton, St. Paul University

See also Ernst Conradie's article on Christianity and ecology in the Routledge Handbook of Religion and Ecology

Christians have been grappling with the ecological crisis for several decades, in many ways and in distinct contexts and traditions. Ecological issues have seeped into all aspects of Christian theologies, church leadership and practices, noting that Christianity must always be understood as diverse, with multiple historical and existing cultural traditions and challenges. The overall aims are to orient Christianity towards ecological sustainability, and to transform the traditions and practices. An ecological influence on Christian traditions is now worldwide and growing and is considered here under the rubric of ecotheology. There are countless people developing ecotheology across traditions and theological disciplines. A few will be mentioned throughout, noting there are many more.

Ecotheology is prominent in theological studies, seminaries, workshops, conferences and parishes. This work represents a significant range of perspectives, traditions and topics, as well as differing emphases on interpretation, ethics, leadership, ritual and social practices. Ecotheology, while confessional, provides critiques of Christianity as well as comprehensive reforms, generating constructive and creative transformations. These include assessments of biblical and other texts and teachings, and revisions of meaning on such themes as creation, revelation, redemption and soteriology. There are three prevalent methods: retrieval, such as the Earth Bible Project, (Norman Habel, Elaine Wainright, Vicky Balabanski); reinterpretation, such as expanding the precept of a ‘preferential option for the poor’ to include the Earth (Ivone Gebara, Leonardo Boff), and; reconstruction, such as with Process theology (John Cobb, Catherine Keller), ecological sin (Ecumenical Patriarch Bartholomew of Constantinople) and the renewal of creation theologies (Sallie MdFague, Jürgen Moltmann, John Haught, Elizabeth Johnson, Celia Deane-Drummond). There are deliberations on ecological hermeneutics (Ernst Conradie, Kim Yong Bok), ethics (James Nash, Larry Rasmussen, Sigurd Bergmann) ecojustice (Dieter Hessel, Cynthia Moe-Lobeda, Mary Grey, John Hart) and ecofeminism (Rosemary Radford Ruether, Gebara, Heather Eaton).  Rituals, symbols, and spiritual practices are being revised (Paul Santmire, Denis Edwards, Nancy Wright). There are reflections on cosmology, science and worldviews (Thomas Berry, Ian Barbour, Charles Birch, Anne Primavesi, Ilia Delio), as well as religiously motivated activism against local ecological deterioration. Ecotheology crosses into systematics, ethics, history, biblical studies, rituals and liturgies, and spirituality, and spans the diversity of Christianities. Ecotheology is a fertile field of study in theology and Process thought, feminist analyses, Black, Mujerista and Ecowomanist theologies, postcolonial and animal studies, and other topics and approaches.  Ecotheology is vast in scope and includes revitalizations of all these aspects, and often has an emphasis on justice, and social, political and ecological ethics.

Ecotheologies may accentuate either the ecological or theological aspects, and unites around goals of connecting Christianity with nature, promoting constructive human-Earth relations, and resisting ecological decline.  As a whole ecotheology represents significant developments in, and renewal of, Christian thought, worldviews, and practices. The consequences are both comprehensive reforms of Christianity, as well as new expressions, noting that experiences and interpretations of adherents vary widely as does the variance between beliefs and actions, and principles and practices. Distinct approaches have been developed in Catholic, Anglican, Reformed, United, Evangelical, Eastern and Greek Orthodox, Methodist, Lutheran and more, and these are further differentiated in countries and contexts.  In fact, within the spectrum of Christianity all the major ecclesial traditions are involved. In addition, there is a range of traditionalist, reformist, progressive and radical.  Regardless of the diversity, from the 1970’s to the present, the force and flourishing of ecotheology is astounding. 

Challenges and contributions

Several challenges and contributions occur at the intersection of Christianity and ecology. These can be internal to theology, on how theology engages with other religions and disciplines, or how to relate to global diversity, or respond to the complexity of ecological issues.  Examples of each are given, noting that work in ecotheology is extensive, and is making contributions to all of these topics.

Early publications stressed an urgency to respond to ecological issues  as well as to address prevalent, albeit simplistic, claims against Christianity, such as the in infamous essay by Lynn White suggesting that Christianity’s devaluation of nature is a cause of the ecological crisis. [i]    Of course, there is no direct cause and effect between Christianity and ecological disregard.  Also, many other factors, such as economics and capitalism, and the lack of ecological literacy, have created the cultural conditions for ecological crises to develop.  Nonetheless, ecotheologians reexamined the worldview and basic values ingrained in Eurowestern consciousness and Christian theological presuppositions. They engaged in extensive ideological excavation of the ideals and theories embedded in the worldview(s) that have led to pervasive and unfettered ecological decline in Christian-influenced cultures. For example, they had to address the historical, and contemporary, Christian anthropocentrism, an emphasis on humanity’s transcendence over the natural world, and the claims nature was void of divine presence. Throughout much of Christian history is the idea that the natural world is fallen, corrupt, imperfect or irrelevant. The result is death. Humans must then be saved, redeemed or restored from nature, with a promise of eternal life.  Although each religious worldview has some perception that life does not end with death, the Christian tradition has potent otherworldly imagery that has both depreciated Earth life and supported notions that salvation means from this world . This led ecotheologians to criticize otherworldly interpretations of redemption, salvation, and resurrection. Dualist imagery, which was operative across all Christian traditions -  heaven/earth, spirit/matter, culture/nature, mind/body, men/women, divine/demonic – was excavated and exposed, and assessed as neither accurate nor informative. Christian worldviews were rethought at a foundational level.

Other challenges concerning beliefs around Christologies, a closed canon, biblical inerrancy, and Christian imperialism and colonialism also had to be addressed. It became clear that Christianity, as with all religious views, must remain fluid, attentive to presuppositions, values, orientation and impact. Religions should be supple, receptive to new insights, and able to abandon out-dated or unworkable beliefs, interpretations and dogmas in order to be relevant to the exigences of the era.

All this work is part of the critique and internal reformation of aspects of the Christian traditions.  It sparked intense re-evaluations of Christian thought, with different emphases according to the tradition, context and operative beliefs. These intro- and retrospections have resulted in the retrieval of texts and teachings that connect the natural world to divine presence, and in multiple ways. Revising elements of Christianity, and encouraging Christians to participate, should be seen as a rapid yet deep and ongoing transformation, in response to increasing and complex ecological issues. 

Developments in Christian ethics also represents both challenges and contributions. The challenges are how to include ecological concerns in customary approaches to ethics, and/or to expand approaches to ethics to be responsive. For example, feminist ethics became influenced by ecofeminism, and social justice discourses were transformed by global efforts in ecojustice, environmental racism, climate justice and ecological activism. Issues and analyses of inequality, discriminations, economic exploitation, structural violence and systemic domination were expanded to include ecological aspects, and in turn influenced a range of Christian ethics and appeals for ecological and social justice.  

It is important to note that Christian ecotheology is developing as other disciplines are being pressured to be ecologically relevant. New knowledge from sciences, reports about climate instability, the state of ocean life, deforestations, extinctions, water quality, plastics, and myriad ecological deteriorations is emerging constantly, and requiring responses. Christianity, among other disciplines and religions, had to undergo an ecological conversion.

Other challenges and contributions come from collaborations with the emerging field of religion and ecology, which is occurring in tandem with Christian ecotheology. Today, the alliance of religion and ecology is a multifaceted global agenda, and countless programs. The Forum on Religion and Ecology has been a leader and supporter of many initiatives. Most religions have engaged in similar reconstructions as has Christianity. The collaborative efforts across religious traditions evokes questions about the nature of religion, religious epistemologies, sensibilities, orientation and sources, and the importance of theories of lived and critical religions. Challenges exist, at times, when ecotheologians enter the field of religion and ecology, as theology tends to overlook other religions, including the histories, diversities and complexities. In general, theology operates with deficient theories of religion and epistemology.  Thus, at times there is an uneasy placement of ecotheology within academic spheres of religion and ecology.  However, while some streams of eco-Christianity remain in traditional boundaries, others venture into the field of religion and ecology and embrace new questions and insights. The dialogues between ecotheology and the field of religion and ecology are important, albeit distinct depending on competence, experience and interest in these more comprehensive frameworks.

For example, every religion and culture present a creation or origin story which provides meaning and orientation to human life and fulfills the need to grapple with the perennial questions of time, space, origins and destiny. Such stories are usually longstanding and may have lost their relevance or effectiveness in the face of new knowledge, global exchanges, or the plurality of viewpoints. Christianity has examined the biblical origin story and reflected on various meanings of the role of humanity as ecological steward, gardener, or Earth-keeper rather than as having dominion. Religious traditions have been challenged by discoveries from sciences about Earth origins, biospheric development, and the evolution of life, as well as the processes of the universe out of which emerged the solar system and planet Earth.  Some Christian traditions have integrated evolutionary biology and cosmology into a new understanding of ‘origins’.  

There are several other noteworthy challenges that pertain to religions engaging on ecological issues.  One is the radical diversity and plurality of cultures, views, values and beliefs.  How do we assess these? For example, the social construction of nature is contested.  Is a forest a sacred grove, an ecosystem, animal habitat, lumber, real estate, or an eco-tourism destination? Is the natural world a set of resources with instrumental value or a living community with intrinsic value?  A great deal depends on the answer, and yet an ecological sustainable vision is imperative. However, which vision? In whose interests?  How can a community decide which vision to embrace?  What vision will inspire? There are diverse and competing visions, and the processes of change from one to another are not straightforward.  It is crucial to embrace radical diversity and plurality and unity: an ecological vision with agreed values, ethical principles and cooperative actions.

A connected challenge is that some problems cannot be grappled with contextually, as they are global in scope and/or the administrators are trans or multinational.  Some pertinent concerns are climate change, international land grabs, corporate rights on fresh water sources or icebergs, energy (transnational pipelines), mining privileges, food insecurities, corporate ownership of food, environmental refugees (who surpass political refugees), environmental illnesses, and more. These issues require several disciplines to understand and cross many contexts.  They are global, local and contextual realities. The term ‘global issues’ is too vague, and contextual is inaccurate, resulting in additional challenges for a robust ecotheology to address. 

The last challenge to be mentioned is that a correlation between Christian-influenced cultures and ecological exploitation, extractive economies, extreme consumption, and climate emissions is evident. In tandem, Christian bodies have done little to restrain deforestation, species extinction, water contamination, and so on. There are tensions between ecotheology from the global South, where poverty, ecological decline, and often political instability are intense, and that of the affluent post-industrialized, high consumer and waste production regions. Questions arise as to the key priorities, and the fundamental global inequities around ecological resources, access, ownership and decline. These cultural, denominational and theological divergences can be a call to greater equality and justice and cooperation, and/or a distraction to an overall agreement that Christians need to address ecological issues locally, nationally and internationally.  Planetary solidarity is becoming a prophetic call.

Countless contributions around Christianity and ecology are effective and active in their communities. At the local levels there are innumerable contributions of conferences, workshops, retreat centres, and church groups addressing everything from the range of ecotheology topics to public policy on waste, water, transportation, and climate activism.  At the national level, many denominations and theological organizations have incorporated forms of Earth ministries, Earth-keeping, stewardship, climate justice and more into their national policies.

Internationally, The World Council of Churches and their initiative of Justice, Peace and Integrity of Creation (JPIC), has provided leadership and sustained programs in many Christian traditions, countless contexts and on multiple issues for decades. The importance of connecting Justice, Peace and the Integrity of Creation has been recognized worldwide, and has opened possibilities of working locally, with Indigenous peoples for example, of opening national offices, and devising international campaigns on climate justice, nonviolence, and poverty. Another important contribution is the document, Laudato Si: On Care of Our Common Home, from the Catholic Institutional church, released in 2015, as part of the Catholic social teaching encyclicals.  It is a comprehensive overview of the need to connect integral ecology to peace, justice, education and governance, as well as to understand the mechanisms that create poverty, ecological ruin and social injustices.  This document has resonance around the world, within multiple Christian traditions and with other religions. These speak to the need for programs and visions that are sufficiently clear yet open-ended to encourage creativity, participation and action. There are multiple robust efforts addressing religion and ecology from diverse organizations, such as The Earth Charter, Alliance of Religion and Conservation, the National Religious Partnership for the Environment, The Parliament of Religions of the World, United Nations Environment Program, World Wildlife Fund, Earth Democracy, Global Peace Initiative of Women, and more, and each encourages collaboration.

There is no doubt that the field of Christianity and ecology, representing efforts of all kinds, is a much-needed response to the ecological challenges of this era and for the future.  The internal challenges to Christianity have been somewhat replaced with an engagement with ecological issues. This means that Christianity - adherents, churches, theological schools, retreat centres, national offices – has many options, and places of transformation. While some issues are local, others relate to ecosystems and bioregions, or are planetary, such as climate instability. This supports the need to collaborate across regions, religions and disciplines. Christianity is a religion: a worldview offering meaning and orientation, as well as a political, economic and ethical force. Christian themes of revelation, liberation and solidarity are compelling for ecological concerns.  Human experiences of wonder, humility, grace and gratitude are of utmost importance, as are the ethics of equality, resistance and sacrifice.  The commitments of justice, flourishing, equality, preferential option for the Earth, and the goodness of creation can be integrated deeply, and be a transformative power. It can take the form of ritual, education, persuasion, policymaking, activism and resistance. Prophetic voices are needed. The conviction of the centrality of love, hope, faith, and an ever-renewing spirit provide energy and inspiration, and at times consolation.

Some consider this era to be a new religious moment.  Not only is the ecological crisis provoking concern, new thinking, social engagement and cross-sector collaboration.  It is evident that there is a need for global commitments to ecologically sustainable communities, and ones that will preserve the elegance and beauty of the whole Earth community. Thomas Berry, a Catholic priest and historian of religions, addressed the question of vision.  Much of his work was an inquiry into what could be an adequate, ecological, and spiritual vision.  For Berry, it must comprise a sufficiently broad horizon commensurate with scientific knowledge of the emergent universe, of time, space and Earth dynamics, incorporate a suitable grasp of the histories and complexities of religions, be ecologically literate, and deeply inspiring.  Such a vision must give humanity a way to live within the rhythms and limits of the natural world, and as a member of this Earth community.  The insights about the origins and developments of the universe, the emergence and dynamics of evolution, and Earth’s integrated and entangled processes reveal how embedded humans are in what Christians can refer to as the deep incarnation.  For some this knowledge, perspective and vision offers the most power and promise for an overall orientation for a viable future.

Lynn White,(1967), The Historical Roots of our Ecologic Crisis,” Science (155: 1203-1207.

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Home > Christian Life > Christian Blogs To Follow Before Writing a Religious Essay

Christian Blogs To Follow Before Writing a Religious Essay

Modified: January 9, 2024

Written by: J.C.

Find support and thought-provoking content on theology and Christian living in these amazing blogs and social media accounts.

• christian blogs
• college students
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As the new year draws near, schools will reopen and the endless influx of assignments will restart. And most students struggle with essay writing, especially religious essays. Most struggle because of the complexity and intricacy of the topics. Sometimes, you may feel that a religious essay is like a labyrinth – a lot of twists and turns until you’re lost. 

As a Christian essay writer myself, I can fully grasp that feeling. Thus, I always turn to other influential writers in this craft to bounce off ideas and seek inspiration. But who? From blogs to social media accounts, here are some Christian authors to find everyday advice and thought-provoking theological ideas that can lend a helping hand to your essays, as well as your life. 

Influential Christian Blogs

Image by Nadiia Ganzhy on Unsplash

Some of the popular high-quality resources to follow and visit daily:

Read more : What Makes an Excellent Religion Essay

Christian.net

This Christian blog offers a complete and ever-growing library of free resources to help Christians and non-Christians alike. From theology to discipleship and Bible study materials, there are several articles that provide insights into controversial topics among Christians. 

Christianity Today Magazine

This global media ministry brings church news and evangelical conversation. CT addresses important issues and challenges Christians face in the modern world. From balanced on-the-ground reporting around the world to discussions encouraging you to love, serve, and advocate.

Desiring God

This resource addresses theological and everyday issues from musical worship to understanding God’s forgiveness and sympathy toward sinners. It makes for a wonderful regular reading for Christians of all ages.

The Gospel Coalition

TGC is a renowned organization for its union of evangelical and reformed churches. You can find published editorials, podcasts, and blogs by regular columnists on theology, ethics, history, and social problems with a Christian perspective and in-depth expert knowledge.

Read more : Cultural Sensitivity in Student Essays about Religion

A leading platform for young Christians published in print and online, Relevant writes on faith, life, culture, current events, and justice. From handling your spiritual coming of age to celebrating Christmas when you’re hurting, find Christian answers to life’s questions.

Christianity.com

An online Bible resource to help you study God’s Words. Here, you can learn about Christianity’s origin, history, and facts, and understand the meaning of faith. Likewise, there are also several resources on theology, life, church, daily devotionals, and even trivia games on Scripture knowledge for you to explore.

Theology Blogs and Resources

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Find more information on beliefs and practices and get a better grasp on concepts of Christian doctrine with the help of these:

This reformation theology blog offers original articles, aggregated content from all over the world, and a comprehensive online theological library. It explores human reason, logic, scientism, free will, contentedness, and personal cross-bearing among its rich and thought-provoking offerings. If you are tackling topics related to anything science, then this blog will be of great assistance to you. Here is an example of such an essay that you may encounter. 

Read more : Teaching Religious Symbolism in Modern Literature

The Christian Century

Progressive, ecumenical magazine committed to living faithfully and thinking critically, The Christian Century writes about politics, society, arts, culture, church, Scripture, and theology. Moreover, it discusses what it means to believe and live as a Christian in our modern society. 

Redeeming God

D. Myers is an author, educator, and blogger. He writes about the Scripture, theology, and church. He sees his mission as breaking the shackles of religion’s formal rules and regulations and helping believers build personal relationships with God.

Andy Naselli

Theologian and author from Minneapolis, Andy explores relevant ethical topics such as justice, human rights, conscience, and many others. Furthermore, he tackles difficult controversial issues. From abortion, euthanasia, and the death penalty to contraception, genetic engineering, homosexuality, divorce, and remarriage, Andy covers a vast field of topics that many seek answers to. 

Tim Challies

Blogger, author, and book reviewer, Tim Challies writes about work, finances, ministry, and the challenges of our current world. Similarly, most of his works cover social issues of consumerism, smartphone addiction, conspiracy theories, and everything under the sun. From tips on memorizing Scripture to difficult discussions of shame and sexual abuse, Tim’s blog is extremely multifaceted yet intriguing all in one. 

Read more : Writing a Perfect Religion Essay for College Students

Christian Blogs for Young Adults/College Students

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This list of Christian blogs caters more toward personal growth with God. Nonetheless, these blogs can also help you to grow in your knowledge of the Bible and the faith to better understand what Christianity is about. Here’s a comprehensive list of Christian blogs to check out:

Online community for young adults who want to pursue faith, build meaningful relationships, and enter adulthood with confidence and joy. You can find regular articles and podcasts here on purposeful dating and personal growth.

Every Woman a Theologian

Phylicia Masonheimer is an author, speaker, and blogger. She shares powerful personal stories about vulnerability, confusion, and finding inspiration in your faith. In particular, Msaonheimer emphasizes living as an active believer in a modern world.

Recklessly alive

Sam Eaton is an author and speaker. He writes about friendship, youth ministry, Christ, and mental health. Furthermore, Sam’s primary focus is helping depressed and desperate young people who might be tempted to end their life. He went through this crisis himself in the past and shared his uplifting, life-affirming experience.

Read more : 3 Great Christian Instagram Pages To Follow

Bloggers for the Kingdom

This resource is a true school for Christian bloggers. It offers pieces on spiritual growth, explores stories of powerful women from the Bible, and shares selections of inspirational verses and prayers on every occasion: back to school, Christmas, encouraging colleagues, etc.

The Rebelution

Bearing the tagline of “Rebelling against low expectations,” theReb leads a global movement against apathy. This blog challenges you to embrace responsibility and do hard things, such as rejecting bad influences, fighting against human trafficking, and making right, even if difficult, personal choices.

This blog writes about motherhood, culture, and modern life. It helps women to combat anxiety and doubt and solve everyday problems, from embracing the unexpected to building relationships with adult children.

The Scribes Portion

Evelyn Fonseca writes on biblical womanhood and Christianity living in the modern world, discussing everything from theology to modesty. She often discusses relevant contemporary problems, such as popular messages on confidence and insecurity.

Read more : 7 Reasons Why Religion Must Be Taught in School

Just Write. 

As you write, you grow in your craft and knowledge. Wherever you are now in your writing journey – a student tackling a religious essay or a budding writer, start practicing. Then you will see how your voice becomes more confident and your words more powerful. Start with a small essay and ask your instructors, friends, or educational services for feedback so you can improve. I hope you will find joy, fulfillment, and the grace of God in writing.

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How does the Author Present Religion in Beowulf

This essay about the presentation of religion in “Beowulf” examines the integration of Pagan and Christian elements within the epic. The narrative subtly infuses the protagonist Beowulf’s character with traits that reflect both Pagan heroism and Christian virtues, such as his emphasis on God’s will during battles, which aligns with Christian providence rather than Pagan fatalism. The poem also incorporates direct Christian references, notably using the biblical story of Cain and Abel to explain Grendel’s lineage, positioning him as inherently evil by Christian standards. This synthesis of beliefs illustrates a cultural transition and enriches the moral and philosophical dimensions of the story. The essay argues that the author of “Beowulf” utilizes religious elements not only to add depth to the narrative and characters but also to reflect the coexistence and influence of both belief systems during the period, ultimately fostering a richer understanding of the epic’s thematic complexity.

How it works

The epic poem “Beowulf” occupies a unique position in literary history, weaving together elements of Pagan traditions and Christian ethics, reflecting a time when these belief systems coexisted and influenced each other in the culture of the Anglo-Saxons. The author’s presentation of religion in “Beowulf” is subtle yet profound, influencing the characters’ motivations, the narrative’s moral undertones, and the interpretation of fate and divine justice.

The hero Beowulf is often portrayed with characteristics that echo both Pagan heroism and Christian virtues.

His strength and courage align with the traditional Germanic warrior code, yet his actions and decisions frequently reflect Christian righteousness. For instance, Beowulf’s references to God’s will throughout his battles underscore a providential view of victory and defeat, a departure from purely Pagan fatalism which would traditionally emphasize personal glory and fate as the arbiters of outcome. This blend suggests a narrative sympathy towards Christian beliefs, portraying them as augmenting traditional warrior virtues with a higher moral purpose.

Additionally, the text is laced with direct Christian references and allusions. The story of Cain and Abel is used to describe the lineage of the monster Grendel, casting him as a descendant of a biblical murderer and thus inherently evil in the Christian sense. This reference not only serves to villainize Grendel by Christian standards but also positions him as an antithetical force to the community and its moral values, which, although predominantly Pagan, are compatible with the Christian ethos of good prevailing over evil.

The portrayal of divine intervention in “Beowulf” further illustrates the nuanced role of religion in the poem. Beowulf attributes his successes to the will of God, suggesting a Christian interpretation of providence and divine right. However, the fatalistic undertones of his last battle with the dragon reflect a more Pagan perspective on destiny, where even heroic figures are subject to the inexorable decline and death prescribed by fate. This dual outlook presents a world view where Christian providence and Pagan fatalism coexist, offering a complex narrative landscape that reflects the transitional religious environment of the time.

Moreover, the poem’s moral framework, which emphasizes virtues such as loyalty, bravery, and justice, transcends religious boundaries, appealing to universal human values. This suggests that the author intended to craft a story that was not only entertaining but also instructive, using religious elements to enrich the narrative and deepen the philosophical inquiries into the nature of heroism and morality.

In conclusion, the author of “Beowulf” skillfully presents religion through a tapestry of Pagan and Christian elements, reflecting the amalgamated cultural context of the time. By integrating these diverse spiritual perspectives, the poem not only explores the heroic ideals and ethical dilemmas of its characters but also offers a reflection on the broader transitional dynamics between old and new belief systems. The subtle interplay between these religious views provides a rich backdrop against which the epic battles and moral decisions of Beowulf can be more deeply understood.

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Three Essays on Religion

Author:  King, Martin Luther, Jr.

Date:  September 1, 1948 to May 31, 1951 ?

Location:  Chester, Pa. ?

Genre:  Essay

Topic:  Martin Luther King, Jr. - Education

In the following three essays, King wrestles with the role of religion in modern society. In the first assignment, he calls science and religion “different though converging truths” that both “spring from the same seeds of vital human needs.” King emphasizes an awareness of God’s presence in the second document, noting that religion’s purpose “is not to perpetuate a dogma or a theology; but to produce living witnesses and testimonies to the power of God in human experience.” In the final handwritten essay King acknowledges the life-affirming nature of Christianity, observing that its adherents have consistently “looked forward for a time to come when the law of love becomes the law of life.”

"Science and Religion"

There is widespread belief in the minds of many that there is a conflict between science and religion. But there is no fundamental issue between the two. While the conflict has been waged long and furiously, it has been on issues utterly unrelated either to religion or to science. The conflict has been largely one of trespassing, and as soon as religion and science discover their legitimate spheres the conflict ceases.

Religion, of course, has been very slow and loath to surrender its claim to sovereignty in all departments of human life; and science overjoyed with recent victories, has been quick to lay claim to a similar sovereignty. Hence the conflict.

But there was never a conflict between religion and science as such. There cannot be. Their respective worlds are different. Their methods are dissimilar and their immediate objectives are not the same. The method of science is observation, that of religion contemplation. Science investigates. Religion interprets. One seeks causes, the other ends. Science thinks in terms of history, religion in terms of teleology. One is a survey, the other an outlook.

The conflict was always between superstition disguised as religion and materialism disguised as science, between pseudo-science and pseudo-religion.

Religion and science are two hemispheres of human thought. They are different though converging truths. Both science and religion spring from the same seeds of vital human needs.

Science is the response to the human need of knowledge and power. Religion is the response to the human need for hope and certitude. One is an outreaching for mastery, the other for perfection. Both are man-made, and like man himself, are hedged about with limitations. Neither science nor religion, by itself, is sufficient for man. Science is not civilization. Science is organized knowledge; but civilization which is the art of noble and progressive communal living requires much more than knowledge. It needs beauty which is art, and faith and moral aspiration which are religion. It needs artistic and spiritual values along with the intellectual.

Man cannot live by facts alone. What we know is little enough. What we are likely to know will always be little in comparison with what there is to know. But man has a wish-life which must build inverted pyramids upon the apexes of known facts. This is not logical. It is, however, psychological.

Science and religion are not rivals. It is only when one attempts to be the oracle at the others shrine that confusion arises. Whan the scientist from his laboratory, on the basis of alleged scientific knowledge presumes to issue pronouncements on God, on the origin and destiny of life, and on man's place in the scheme of things he is [ passing? ] out worthless checks. When the religionist delivers ultimatums to the scientist on the basis of certain cosomologies embedded in the sacred text then he is a sorry spectacle indeed.

When religion, however, on the strength of its own postulates, speaks to men of God and the moral order of the universe, when it utters its prophetic burden of justice and love and holiness and peace, then its voice is the voice of the eternal spiritual truth, irrefutable and invincible.,

"The Purpose of Religion"

What is the purpose of religion? 1  Is it to perpetuate an idea about God? Is it totally dependent upon revelation? What part does psychological experience play? Is religion synonymous with theology?

Harry Emerson Fosdick says that the most hopeful thing about any system of theology is that it will not last. 2  This statement will shock some. But is the purpose of religion the perpetuation of theological ideas? Religion is not validated by ideas, but by experience.

This automatically raises the question of salvation. Is the basis for salvation in creeds and dogmas or in experience. Catholics would have us believe the former. For them, the church, its creeds, its popes and bishops have recited the essence of religion and that is all there is to it. On the other hand we say that each soul must make its own reconciliation to God; that no creed can take the place of that personal experience. This was expressed by Paul Tillich when he said, “There is natural religion which belongs to man by nature. But there is also a revealed religion which man receives from a supernatural reality.” 3 Relevant religion therefore, comes through revelation from God, on the one hand; and through repentance and acceptance of salvation on the other hand. 4  Dogma as an agent in salvation has no essential place.

This is the secret of our religion. This is what makes the saints move on in spite of problems and perplexities of life that they must face. This religion of experience by which man is aware of God seeking him and saving him helps him to see the hands of God moving through history.

Religion has to be interpreted for each age; stated in terms that that age can understand. But the essential purpose of religion remains the same. It is not to perpetuate a dogma or theology; but to produce living witnesses and testimonies to the power of God in human experience.

[ signed ] M. L. King Jr. 5

"The Philosophy of Life Undergirding Christianity and the Christian Ministry"

Basically Christianity is a value philosophy. It insists that there are eternal values of intrinsic, self-evidencing validity and worth, embracing the true and the beautiful and consummated in the Good. This value content is embodied in the life of Christ. So that Christian philosophy is first and foremost Christocentric. It begins and ends with the assumption that Christ is the revelation of God. 6

We might ask what are some of the specific values that Christianity seeks to conserve? First Christianity speaks of the value of the world. In its conception of the world, it is not negative; it stands over against the asceticisms, world denials, and world flights, for example, of the religions of India, and is world-affirming, life affirming, life creating. Gautama bids us flee from the world, but Jesus would have us use it, because God has made it for our sustenance, our discipline, and our happiness. 7  So that the Christian view of the world can be summed up by saying that it is a place in which God is fitting men and women for the Kingdom of God.

Christianity also insists on the value of persons. All human personality is supremely worthful. This is something of what Schweitzer has called “reverence for life.” 8  Hunan being must always be used as ends; never as means. I realize that there have been times that Christianity has short at this point. There have been periods in Christians history that persons have been dealt with as if they were means rather than ends. But Christianity at its highest and best has always insisted that persons are intrinsically valuable. And so it is the job of the Christian to love every man because God love love. We must not love men merely because of their social or economic position or because of their cultural contribution, but we are to love them because  God  they are of value to God.

Christianity is also concerned about the value of life itself. Christianity is concerned about the good life for every  child,  man,  and  woman and child. This concern for the good life and the value of life is no where better expressed than in the words of Jesus in the gospel of John: “I came that you might have life and that you might have it more abundantly.” 9  This emphasis has run throughout the Christian tradition. Christianity has always had a concern for the elimination of disease and pestilence. This is seen in the great interest that it has taken in the hospital movement.

Christianity is concerned about increasing value. The whole concept of the kingdom of God on earth expressing a concern for increasing value. We need not go into a dicussion of the nature and meaning of the Kingdom of God, only to say that Christians throughout the ages have held tenaciouly to this concept. They have looked forward for a time to come when the law of love becomes the law of life.

In the light of all that we have said about Christianity as a value philosophy, where does the ministry come into the picture? 10

1.  King may have also considered the purpose of religion in a Morehouse paper that is no longer extant, as he began a third Morehouse paper, “Last week we attempted to discuss the purpose of religion” (King, “The Purpose of Education,” September 1946-February 1947, in  Papers  1:122).

2.  “Harry Emerson Fosdick” in  American Spiritual Autobiographies: Fifteen Self-Portraits,  ed. Louis Finkelstein (New York: Harper & Brothers, 1948), p. 114: “The theology of any generation cannot be understood, apart from the conditioning social matrix in which it is formulated. All systems of theology are as transient as the cultures they are patterned from.”

3.  King further developed this theme in his dissertation: “[Tillich] finds a basis for God's transcendence in the conception of God as abyss. There is a basic inconsistency in Tillich's thought at this point. On the one hand he speaks as a religious naturalist making God wholly immanent in nature. On the other hand he speaks as an extreme supernaturalist making God almost comparable to the Barthian ‘wholly other’” (King, “A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson Wieman,” 15 April 1955, in  Papers  2:535).

4.  Commas were added after the words “religion” and “salvation.”

5.  King folded this assignment lengthwise and signed his name on the verso of the last page.

6.  King also penned a brief outline with this title (King, “The Philosophy of Life Undergirding Christianity and the Christian Ministry,” Outline, September 1948-May 1951). In the outline, King included the reference “see Enc. Of Religion p. 162.” This entry in  An Encyclopedia of Religion,  ed. Vergilius Ferm (New York: Philosophical Library, 1946) contains a definition of Christianity as “Christo-centric” and as consisting “of eternal values of intrinsic, self-evidencing validity and worth, embracing the true and the beautiful and consummated in the Good.” King kept this book in his personal library.

7.  Siddhartha Gautama (ca. 563-ca. 483 BCE) was the historical Buddha.

8.  For an example of Schweitzer's use of the phrase “reverence for life,” see Albert Schweitzer, “The Ethics of Reverence for Life,”  Christendom  1 (1936): 225-239.

9.  John 10:10.

10.  In his outline for this paper, King elaborated: “The Ministry provides leadership in helping men to recognize and accept the eternal values in the Xty religion. a. The necessity of a call b. The necessity for disinterested love c. The [ necessity ] for moral uprightness” (King, “Philosophy of Life,” Outline, September 1948-May 1951).

Source:  CSKC-INP, Coretta Scott King Collection, In Private Hands, Sermon file.

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The guardian of education : a periodical work; consisting of a practical essay on Christian education, founded immediately on the Scriptures, and the sacred offices of the Church of England: memoirs of modern philosophers, and extracts from their writings; extracts from sermons and other books relating to religious education; and a copious examination of modern systems of education ...

Beinecke Rare Book and Manuscript Library > The guardian of education : a periodical work; consisting of a practical essay on Christian education, founded immediately on the Scriptures, and the sacred offices of the Church of England: memoirs of modern philosophers, and extracts from their writings; extracts from sermons and other books relating to religious education; and a copious examination of modern systems of education ...

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606 Christianity Essay Topic Ideas & Examples

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• The Gospels and the Intertestamental Period in Christianity The Gospel of Luke is addressed to the Gentiles, and speaks of salvation for non-Jews, and the manly love of Jesus.
• Hinduism and Christianity: Comparative Analysis Hinduism and Christianity are respectively eastern and western religions that share few similarities and differences in terms of origins, core beliefs and doctrines, historical and geographic, and core rituals and practices.
• Aspects of Charlemagne’s Christian Identity Charlemagne and Einhard justify Frank’s conquest and treatment administered to the Saxons and Lombards by stating that these two groups were in a conspiracy against Charlemagne and the Franks. He began his efforts to conquer […]
• Hope in the Christian Metanarrative Creation refers to the original period where God created the world and everything that is in it, with Adam and Eve living happily in the garden of Eden.
• Christian Biblical Narrative and Decision-Making in Health Care In medical ethics, creation serves as a pillar for serving patients in the name of God, as people have the moral obligation to look out for others since everyone is brought to this world for […]
• Importance of Bible With Respect to Christian Ministry It also mentions the roles and responsibilities of Christian ministry in the society and in the church, basic requirements to become as a minister etc in the base of New Testament.
• Christian Influence on Roman Art Everything about the art produced during this period was dominated by the ideals of the church in the format, location, and content of the images produced by the artists of the day.
• Christians Holy Orders and Marriage To a great level the society itself is constitutive of the symbol, and is thus vital in calling forward the gifts of the occupation in which each individual is well-known and established in each sacrament […]
• Comparison of Christianity and Islam Christianity is one of the many religious groups in the history of humanity and many believers in the US are affiliated to Christianity.
• Psychology, Theology, and Spirituality in Christian Counseling The author adds that the counselor needs spiritual maturity in a bid to get the client to the same level of maturity.
• Rise of Christianity in Medieval Europe In the beginning, the Christians tried to change the Jews, but it was only they after opening up to the rest of the world that they started expanding so quickly.
• Christology in Matthew’s Gospel Thus, the overall purpose of this paper is to examine the image of Jesus Christ as Messiah through the lens of Matthew’s perception as the author of one of the canonical gospels.
• Jay E. Adams: A Theology of Christian Counseling Due to the fact that man is dependent on his creator, it can, therefore, be concluded that there is significant need for the use of theology in counseling.
• Biblical Concepts for Christian Counseling It is important to underline the issue that the Bible is the background for Christian counseling, while the counseling itself is an integral part of Word ministry.
• Christian Ethics in Jane Austen’s “Mansfield Park” However, if one arguing for the spiritual significance of Austen’s novels is able to show that the development of Austen’s plots, themes, and characters is related to Austen’s religious beliefs and standards, he or she […]
• Buddhism and Christianity The privileged persons of society such as presidents and the rich have similar chances in comparison to the destitute persons. Contrary to this, Christians appreciate the existence of God and acknowledge Him as their path […]
• Developing a Christian Theology of Religions It concerns the fact that all people in Christianity are considered God’s slaves, and the concept of slavery is humiliating for everyone, especially today.
• Fasting in Contemporary Christianity This paper aims to define the fasting according to the Bible, name benefits of fasting, and describe misconceptions related to it. To get the right idea of the nature of fasting, one needs to turn […]
• Free Will in Hinduism and Christianity: Ideologies on Both Religious Practices and Philosophy On the basis of the aspect of free will, the determination of the laws of karma is not favoring to particular people as everyone is treated the same, and has the same opportunity for personal […]
• Moral Status of Humans in Christian View The Christian view of the nature of a human being is deeply rooted in the belief that humans were created in the image of God.
• Christianity: The Sermon on the Mount The teachings in the Sermon on the Mount advocate for Christians to live a life geared toward generating harmony with other members of the society.
• Christology in an African Context For instance, African Christology is a branch of Christology specific to African nations and their perceptions of the works and person of Christ and Christianity in general.
• ‘Psychology, Theology and Spirituality in Christian Counseling’ by Mark McMinn Psychologists’ work is to guide people into unraveling the reality of life by pushing them to discover the self in a bid to get to the bottom of their own troubles.
• Theories about Human Nature: Hinduism and Christianity Christianity and Hinduism are certainly at the top of the list of important attempts at explaining the origin of the universe and human nature, since approximately 47% of the world’s population belongs to these two […]
• Christianity in Sudan The suffering of the Christians in Sudan has been increased by the Muslim dominated Sudanese government. In social matters, most of the Christians in Sudan are marginalized especially those in the south and western parts […]
• Christian Counseling for Children Nevertheless, the parent and the institutional counselors should stay close to the children in order to take the required action in case a child is going through an acute problem.
• The Major World Religions: Islam and Christianity The relevance of Jesus Christ in Christianity and Islam also proves to be a major area of divergence in the two religions.
• Cultural Conflict Between Christian Western Countries and Islamic Countries of the East In the eyes of the democratic western world, the violence is directly attributed to the oppressive political systems of the East.
• Understanding of Christian Sacraments The next discussion analyses the sacrament as the major symbol in the Christian religion highlighting the importance of the ceremonies. Although the rate of participation of the ceremony of the sacrament is high, the participants […]
• The Spread of Christianity in Europe Overall, these design principles help to ensure that the visualization is clear, concise and effectively communicates the intended message about the spread of Christianity in Europe over time.
• Christianity and the Social Crisis As a Baptist minister, he implores the church to embrace the ‘social gospel.’ This came when the United States of America was experiencing industrialization and urbanization.
• Evolutionary Psychology and Christian Worldview Since psychology studies the human mind and behavior of people and thus it incorporates and implements various scientific fields and methods to do so.
• Christianity: Spener’s Proposals Needed More Today The first proposal of Spener needed more today is the appeal for the Christian faith to be expressed in authentic practice.
• Christian and Jewish Response to Coronavirus From how the pandemic is framed in the eyes of the believers to the proper methods of religious organization most aspects of social interaction throughout the pandemic have been redefined and re-created in record time.
• Visualization of Spread of Christianity in Europe Others argue that the perspective does not account for the spiritual importance of Jesus and his teachings and undermines faith’s role in spreading the religion throughout the continent.
• Christian Values and Decision-Making in Health Care The topic of spirituality is essential to many healthcare providers in the world. Healthcare workers should care about the family and friends of the patient.
• The Importance of Personal Choice for Christians On the other hand, James’ condition has worsened because of this fact, which might impact Mike and Joanna’s choice to get a kidney transplant for their child.
• Understanding What the Christian Worldview Is Understanding what the Christian worldview is is a necessary stage of obtaining it for a faithful Christian. The purpose of my life as a Christian is to follow the commandments and not commit deadly sins.
• Philosophy and Worldviews: Psychology and Christianity The three categories of philosophical teaching are metaphysics, epistemology, and axiology, which correspond to questioning the nature of reality, the nature of truth, and the understanding of values, respectively.
• The Rise of Christianity Compared to Hellenistic Judaism The link between Christianity and Judaism can be traced back to the second temple of Judaism before the two split in the early years of the Christian movement.
• Why Christianity and Islam Are Persistent World Religions Christianity and Islam are persistent religions of the world because of the high fertility rate, age, and location of the adherents, most of whom are in developing countries.
• Money From the Christian Perspective Work in Christian missions is a business and since it affects the relationship between the missionary and the people he is trying to reach, missionary funding is essential.
• Buddhism and Christianity: Similarities and Differences While Buddhists see suffering as an integral part of life, in Christianity people can put a stop to it finding unity with God, a notion that may cause misunderstanding on the part of Buddhist adepts.
• Secular Humanism Worldview: The Christian Perspective Indeed, since, in Secular Humanism worldview, the ideal of freedom is the inadmissibility of any form of totalitarianism and the rule of law, it is best to approach its advocates with kindness and understanding.
• The Rise of American Christian Fundamentalism (the Late 1800s and Early 1900s) Various conferences designed to clarify positions on the Bible and allied prophecy events triggered the fundamentalism wave in the United States, paving the way for far-reaching changes in the Christian framework within the country.
• The History of the Congregational Christian Church The Congregational Christian Church is one of the five historical streams of the United Church of Christ. However, I acknowledge my weaknesses and imperfections that I will work on in order to be able to […]
• The Afro-Christian Connection and United Church of Christ Afro-Christian congregations maintained their fundamental nature from the start of Afro-Christian church activities, directly following the Civil War, until the creation of the United Church of Christ.
• Atonement and Incarnation From the Perspective of Christianity Thus, his work reflects that impact, telling the story of the life and death of Christ and establishing its connection to the original sin of humanity.
• Christian Ethics and Kantianism In objective or religious morality, the breaking of moral norms or their ordering is less possible because this threatens the meaning of the existence of humankind and the person or their afterlife.
• Entrepreneurship and Christian World View The government’s only role is to ensure that the principles are followed and that none of the players in the market are affected.
• Reason and Faith in Christianity It should be stressed that the two entities of theological justification are seen to be reason and faith. People must have both the right justification and faith in order to believe, as those are the […]
• Christian Heritage of North Carolina It is required to establish the background of the Christian Church organization in order to offer a brief history of the North Carolina Christian Conference.
• Christian and Muslim World: The World of the Arabian Nights by Thompson The Bible is the result of the work of prophets and apostles working in contact with and inspired by the Holy Spirit.
• Christian Church: The Action Research The penultimate stage is to implement the action plan and eliminate the identified problems. In conclusion, Action Research is a positive tool that allows you to work with the effectiveness of churches.
• How Christians Can Be Transformative Agents It was recommended by a member of the family that the poor and refugees should not be abandoned to their fate in the camps.
• The Engagement of Christian Intercultural Communication Therefore, the text generally provides the comparison between the Christian Intercultural Communication in the missionaries and theologians concerning the intercultural Communication and its impact on the fulfillment of the great commission.
• The Significance of Christianity in Treating Mental Illness From this reading, I have learned a valuable lesson about the importance of community and the effectiveness of the combination of faith and reason for better interpretation of psychological disorders’ causes, treatment, and prevention.
• How to Be a Christian in the Sciences Universities are recommended to teach students who want to become scientists how to think critically about the nature of Science and how well-suited the various scientific paradigms are to a Christian understanding of reality.
• Evangelism in Daily Life: Sharing the Christian Faith The main Bible statement for Evangelism is “For I am not ashamed of the gospel of Christ, for it is the power of God for salvation to everyone who believes”.
• The Christian Care Center’s Mission: Speech
• Judaism and Christianity: The Key Misconceptions
• How Christianity Faith Influenced Mathematics
• A Christian Organization Serving in an Islamic Context
• Modern Pluralism and Christian Ideas
• The Spread of Christianity and Islam
• Orthodox Christianity Argument Against Mormonism
• Framework Selection for Christian Labor Study
• Christian Faith and Scientific Disciplines
• Spiritual Formation and Christian Discipleship
• Christian Intellectual Life: Philosophy
• St. Francis as a Christian Humanist
• Relativity of Ethical Beliefs in Non-Christian Students
• Peter Kreeft’s “Catholic Christianity” Review
• The Holy Spirit: Role in the Life of Christians
• Life Within an Early Christian Community
• Christianity and Its Unifying and Divisive Impacts
• Christianity as a Religion for the Marginalized
• Christianity as a Counterculture
• The Christian View on Lawbreakers
• Buddhism and Christianity: Comparison and Contrast
• Should the Church Baptize Babies of Commited Christian Parents?
• “Origins” by Ruiz de Medina: Christianity in Korea
• A Christian Introduction to World Religions
• The Survival and Development of Christian Church
• The Jews and Emerging Christians Continuity
• The Christian Perception of Women
• Business Processes From the Christian Perspective
• Promoting Christian Mentorship Using St. Augustine’s Teachings
• Mentoring Disciples and Leaders Using Christian-Based Model
• Aztec and Christian Creationism
• Persecution of Coptic Christians in Egypt
• Relational Identity and Roman Name-Giving Among Lycaonian Christians
• Christian Faith: Influence on Learning
• The Work “Engaging God’s World as Christian Thinkers” by Daniel R. Spanjer
• Homosexuality From a Christian Viewpoint
• Dreaming in Christianity and Islam
• The Responsibilities of Christians Towards Geopolitics
• Personal Values and Sexuality in Christianity
• The Candlestick and Christian Living Today
• Christian Spirituality: Integration Into Sports Psychological Practices
• The Book “Mere Christianity” by C.S. Lewis
• The Impact of the Fellowship of Christian Athletes
• Interreligious Dialogues of Church and Non-Christian Religions
• Christian Beliefs About Jesus’ Identity
• The Christian Church at the Council of Nicaea
• Implications of the Trends in Christianity in Africa on Purpose of Sport Ministry
• Aspects of Christianity and Islam
• Christianity During the Roman Empire
• “Letter of Discovery”: Christian Language & Imperial Ambitions
• Christianity and Islam: The Concept of Godhood
• Architeture and Function in Buddhism, Christianity, and Islamic Religion
• The Christian Sports International Organization
• Christianity as a Bridge Between the Roman and Medieval Worlds
• History of Pacifism: A Christian Perspective
• Holy Spirit’s Relevance for Modern Christians
• Forgiveness in the Christian Texts and the World Today
• American Justice System and Christianity
• Christianity Relations With State and Society
• Biblical Worldview and Wisdom of Christianity
• The Significance of Being a Theologically Informed Christian
• Moral Virtues of Stoicism and Early Christianity
• The Ephesians’ Book: Christian Ideology
• Euthanasia in the Context of Christianity
• The Jewish Context of Christianity
• Metaphors that Help Understand Christian Morality
• Moral Rules, Christian Morality and Healthcare Environments
• History of Eastern Christianity
• The Young Men’s Christian Association of South Florida
• Disputes Between Christian and Secular Organizations
• Liberationist Christianity: Social Injustice Influence
• Monotheism: Jews, Christians, and Muslims
• The Christian Rights and American Foreign Policy: Idealism or Realism
• Natural Law and Christian Civilization
• Sacred Tales of Judaism, Christianity, and Islam
• Weak and Strong Believers in Christianity: Paul and 1 Corinthians 8:9
• Christian Counselling of Panic Disorder
• The Meaning of Christian Caring in Nursing
• Discipleship in Christianity: Giving God Your Best
• Wealth and Poverty: The Christian Teaching on Wealth and Poverty
• “Is God a Christian?” Book by Raleigh Kirby Godsey
• Christianity and Religious Conversions in Viking World
• Religious Studies and Theology: Christianity
• Religion: Christians’ Belief in God
• Christian Faith and Work With Service Members
• Views on Female Oppression in Christianity Letter
• Christian Ethics: Working With Experience and Working With Reason
• How Muslims and Christians Overcome Evil
• Christian Preaching and Personal Convictions
• Christianity Practices, Features, Social Implications
• Christian Clergies: Ethics and Integrity
• Christianity: The Development of Religion and Its Role in People’s Lives
• Researching Morocco’s History and Culture: Traditional Practices and Norms of Pagans, Christians, and Muslims
• How Christians View Abortion
• Christian Methodist Episcopal Church History
• Christian Ethics – Reflecting on Norms and Forms
• Christian Ethics: Homelessness in Atlanta
• The Deportation of Iraqi Christians
• Christian Leadership of John Calvin
• Introduction – Contesting the Sacred: The Anthropology of Christian Pilgrimage’ by Eads and Sallnow
• Engagement of Jonathan Edwards’ Sermon Sinners in the Hands of an Angry God With the Christian Ideology
• A Religious Visit: How the Christians Worship
• Apostle Paul and Christianity
• Christian Thought in Stowe’s “Uncle Tom’s Cabin”
• Christianity and African People in Early Europe
• Personal Christian Ethics Statement
• Christianity and Sacred Scripture
• The History of the Anabaptist Movement: The Re-Baptizers and the Impact on Christianity
• Comparing Early Christian and Buddhist Sculpture
• Origins and History of Christianity: The Early Christian Church Believers and Gnosticism
• Christian Based Outreach Programs Role for the Intervention of Teenage Substance Abuse
• Roman Civilization, Christianity, and Judaism
• Medicine, Healthcare, and Christian Science
• Jon Sensbach on Black Christianity
• Christian Baptism and Koranic Verse Artworks: Visual Analysis
• Theological Teaching in the Flow of Christology
• “Knock-Knock” Poem and Non-Christian Allusions
• Social Movements. Southern Christian Leadership Conference
• Judaism, Christianity and Islam as a Single System
• Quran’s Adoptions From Judaism and Christianity
• The Influence of Evangelical Christianity on American Politics and Culture
• Christian’s Experience at the “Pilgrim’s Progress” by J. Bunyan
• A Christian Perspective of Health Care
• Karl Barth’s Views on the Foundations of Christianity
• Habits for Effective Ministry in Christianity
• Representation of Christianity to Jews
• Issue of Abortion Abortion in Islam and Christianity
• Christianity in South Korea
• The Characteristic of Jesus by Christians
• Christianity and Judaism Comparison
• Psychology and Christianity in Entwistle’s Vision
• A Lens to Teacher’s Christian Worldview
• Christian & Hinduist Religions and Ecology: Human Life and Its Interaction With the Environment
• Christian Worldview. Sire’s “Naming the Elephant”
• Early Christian & Byzantine Art: Basilica
• Christian Ministry and Personal Faith
• A Christian Denomination – Roman Catholicism
• Christian & Secular Group: Participation and Reaction
• Christian Discipleship: Biblical and Personal Views
• The Practices in Christianity Religions
• Worldview Analysis. How Philosophy Aids Christians
• Pluralism of Christian Message “Jesus as Savior”
• How Theologies of Gospel Writers Shaped Their Christology
• Christian, Jews, Muslim Relations in Spain Before 1492
• Western Humanities: Early Roman Empire and Christianity
• Salvation Concept in Christian Theology
• Christianity in a Pre-Nineteenth Century Africa
• Features of Judaism and Relation to the Christianity
• Christianity and Islam: Similarities and Differences
• Books-Based Discussion of Christian Worldview
• The Christian Faith in Geisler’s and Feinberg’s “Introduction to Philosophy: A Christian Perspective”
• Christianity Readings: “Living Religions: Western Traditions” and “The World’s Religions”
• Five Moral Principles of ACA vs. Seven Virtues of Christian Counseling
• Christianity and the Worldview on Islam
• The Global Community’s Impact on Christianity
• Existence Viewed by Modern America, Buddhism, and Christianity
• Comparison of Jihad in Classic Islam and Theory of Just War in Christianity
• Jihad and the Just War Theory by Christians
• Church History: Judaism, Islam and Christianity
• Social Realism of Christian’s Companions in Pilgrimage
• Christian Spirituality and Ethical Care
• Euthanasia in Christian Spirituality and Ethics
• Theology of Christian Marriage in “The Four Loves” by Lewis C.S.
• Assault on Christian Europe in the Early Middle Ages
• “The Passion of Christ” as a Christian Movie
• Presenting Christianity to Buddhism
• Christianity and Paganism in Byzantium
• Christianity and Pop Culture: ”The Passion of the Christ” Film
• Christianity’s Impact on Continental Philosophy
• The Exception by Christian Jungersen
• Christianity Religion and Asian World: Social Justice
• Euthanasia and Suicide Issues in Christian Ethics
• Religious Studies: The Crusades and Christianity
• Philosophy of Evil and Suffering in Christianity
• The Key Ideas in Ursula King’s Christian Mystics: Their Lives and Legacies Throughout the Ages
• Gospel Essentials in Christian Education
• Classical Antiquity and Christian-Based Philosophy
• Christian Missions in Japan and Imperial China
• Christian Missions in Japan and China
• Early Christian and Jewish Religious Differences
• Asian Studies. Christianity, Nationalism, and Chineseness
• Christian Northeastern Hospital Nurse’s Interview
• Christian Missions in Early Modern Japan and China
• Religions: Buddhism, Judaism, Christianity and Islam

✍️ Christianity Essay Topics for College

• The Importance of Studying Creation and Evolution Theories for a Christian
• Christianity: Core Beliefs and Holy Books
• Christian Louboutin Case: Analysis and Synthesis
• Roman Catholic Mass and Another Christian Service
• Interview About World Religions: Christian-Muslim
• Christian Integration in the Classroom
• Christian Experience of San Francisco St. Patrick Church
• Christian Religion as a Cause of War
• Buddhism and Christianity: Comparative Religious Analysis
• Christian Church as a Social Answer to Human Problems
• Christianity and Islam in Ancient and Modern Times
• Christian Church Service in Personal Experience
• Holy War in Muslim and Christian Religions
• Christian Reconquest of Iberian Peninsula
• Paul’s Christian Sermon to the Athenians
• Paul’s Christian Teachings in the New Testament
• Human Nature: Christian Doctrine of Original Sin
• Wisdom Theory in Various Christianity Periods
• “Sir Gawain and the Green Knight” Christian Poem
• Historical Jesus and Paul in Early Christianity
• “Christian Education: Its Mandate and Mission” by Horton
• Persecution of Christianity in the Roman Empire Life
• What Is Happening to Global Christianity?
• Moses Comparison in Christianity, Judaism and Islam
• Global South Christians vs. Global North Christians
• Christian Compassion in Tutoring English Learners
• Women in Ancient Christianity: New Discoveries
• Creation in Gnostic and Christian Views
• Christianity Beliefs and Science in Smith’s Study
• John Winthrop’s Model of Christian Charity
• Islamic and Christian Religion and Terrorism
• Islam, Christianity and Terroristic Organizations
• Ethical Theories and Christian Tradition
• Christianity and Luke’s Gospel in Powell’s Works
• Crusades in Christian, Jewish, and Muslim Accounts
• Jesus’s Nativity in Islam, Christianity, Judaism
• Jarvis Christian College Sports Complex Project
• “Backgrounds of Early Christianity” by E. Ferguson
• Christian Doctrine of Sin and Women’s Leadership
• Alexander Campbell’s Impact on Christian Religion
• Psychology and Theology in Christian Counseling
• Psychology and Christianity: Integrative Approaches
• Christianity Role in American Policymaking
• Materialist Theory of Christianity
• Book of Exodus in Judeo-Christian Theology
• Christianity: Reviewing Leadership by Banks and Ledbetter
• The Role of Pope in Western Christian Church
• Christianity: Characteristics of Religion
• Wampanoag Christianity: Maori Translation of the Waitangi Treaty
• Secular and Christian Worldviews Clash
• The Orthodox Church in San Francisco: Christian Experience
• Earliest Christianity: Theology and Ethics
• Basic Biblical Christianity
• The Battle for God: Fundamentalism in Judaism, Christianity, and Islam
• Christian and Worldview Perceptions on Death
• Celtic Christianity and St. Cuthbert’s Contributions
• Christian Perspectives in the “Life of Brian” Movie
• Zoroastrianism Beliefs in Judaism and Christianity
• Worldview Religion Analysis: Christianity
• Christian Faith: Ancient Religion
• Christianity and Islam Values
• Christian Prophets’ Teachings – Theology
• Christianity Issues in The Shack by William Young
• Religious Comparisons: Judaism, Christianity and Islam
• Is America a Christian Nation?
• Celtic Christianity Evolution
• Insights on Post Christianity
• “A New History of Christianity in China” by Daniel H. Bays
• Philosophy of “Mere Christianity” by Clive Staples Lewis
• “The Most Human Human” by Brian Christian
• The Christian Commonwealth of Byzantium
• Christianity, Slavery and Colonialism Paradox
• Christianity and Islam: Service to God and Afterlife
• Christianity in “the Avengers”
• Christian Duty to Care for Homeless People
• Christianity and Asceticism in the History of Religion
• Water Symbolism in Christianity and Islam
• Religion Issues: Christocentric Approach to Christianity
• Christianity Effect on Legal and Social Practices
• Christianity From the 4th to the 7th Century
• The Christian State – Views of Luther And Machiavelli
• Augustine’s Christian Doctrine and the Term “Sign”
• Ottoman Empire’s and Christian Worlds Architecture Influence
• Christian Worldview on Knowledge & Truth
• The Features of African-American Christianity
• Christianity in the UAE: Culture and Heritage
• Clovis’ Influence on Christianity
• The Conflicts and Complexities in the Early Christianity
• Impartiality: Richard Bulliet’s Islam and the West in the Case of Islamo-Christian Civilization
• The Christian Canon, Oral Traditions and the Synoptic Problem
• Peter, Paul, and Mary Magdalene Contribution to the Christianity Spread
• Women in Early Christianity
• Religious Studies: The Doctrine of the Christian Life by John Frame
• “Aimme Semple McPherson and the Resurrection of Christian America” by Sutton Matthew
• The Origin and Definition of Christian Just War Theory
• The Main Problems of “Systematic Theology: An Introduction to Christian Belief” by John Frame
• “Systematic Theology: An Introduction to Christian Belief” by John M. Frame
• Jews and Christians: Missionaries and Marginalized
• Rethinking Christ and Culture: A Post-Christendom Perspective
• The Doctrine of the Christian Life
• Challenging Concepts for Contemporary Christian Education
• Christian Moral Teaching and Money
• ”Less Than Conquerors: How Christians Entered the 20th Century” by Douglas Frank
• Neutral Curriculum and Christian Approach to It
• Identity Christian and White Supremacist Movement and the Domestic Radical Islamist Movement
• Mormonism and Their Distinct Practices With Christians
• The Development of a Non-Christian Tradition in the United States
• Leading With Purpose in a Christian Organization
• The Inclusion of Islam, Christianity and Judaism in Politics
• The Initiative by Christian Alliance College to Enhance Teaching
• Christianity vs. Buddhism
• Concepts of Christian Worldview
• Contemporary Accounts of Nature and Grace: Karl Rahner’s Christian Theology and Hindu Theology
• Christian Church History: Conversion Into Christianity
• European Christianity and Its Decline From the XVI Century
• Prayer in Christian Counseling
• The Doctrine of the Christian Life by John M. Frame
• Paul as a Christian Worker
• Christian-Muslim Conflict in Nigeria and Its Effects on Economic, Political, and Social System
• Christian Scientists in the USA
• Christian Pacifism in the Modern World
• Christian Sacraments: Matrimony
• The Fall of Christianity in America
• Analyzing the Inculturation Process of Specific Historical Moments in the Development of the Christian Faith
• Cultural Diversity: Christianity and Others in the USA
• Christian Doctrines and Environmental Degradation
• Confucianism and Judeo-Christianity
• God in Christianity: Theology and Philosophy
• History of Celtic Christianity
• Forgiveness & Reconciliation: The Differing Perspectives of Psychologists and Christian Theologians
• The Role of Christianity in Enslaved African’s Lives
• History of the Pharisees in Christianity
• Relationship Between Christian Faith and Science
• God’s Election: Ministry and Christian Development
• Ethical and Moral Theory in Christian Worldview
• The Christian Church and Society/Christianity and Economics
• Tibetan Buddhist and Christian Symbols of Worship
• Religious Communities Respond to Contemporary Issues; Judaism and Christianity
• The New Testament as One of the Major Books for Christians
• Religious Leaders and the Spread of Christianity: the Personality of the Greatest Influence
• Idolatry of Christianity
• Christian Theological Entities
• Traditions in Eastern Orthodox as a Most Practiced Christian Religion
• Two Significant Events of Christianity
• The History of the Christian Church
• Christianity and Culture in Dialogue
• The Christian Crusades: The Barbarism and Wickedness of Crusaders
• Orthodox Christianity and Creation Myth
• Christianity, Islam, and Judaism Perspectives on God
• Religion of Christianity and Buddhism – Similarities and Difference
• History of the Christianity Contributions to the Western World
• The Judeo-Christian and Islamic Religions
• Christianity in the Middle Ages
• Christianity in Medieval Civilization
• How Wal-Mart Reconciled the Demands of Conservative Free Enterprise With Evangelical Christianity
• The Rise of Western Christendom
• “Jews and Muslims in Medieval Spain” by Dwayne Carpenter: Relations Between the Christian, Muslim and Jewish Communities
• Evil in the Theology and Practice of Hinduism and Christianity
• Concept of the Jesus Resurrection in Christianity
• The Day the Humankind Was Born: Does the Christian Mythology Bring People Closer?
• The Country That Was Meant to Be Christian: USA and the Religious Issues
• Traditional Uses of Music in Christian Worship Services
• Prada Fashion Sense and Christian Dior Fashion Sense
• The Experienced Touch at Heritage Christian Home
• God Definition by Muslims, Christians, Atheists and Rastafarians
• The Relationship Between Native Americans and Christians
• Position of the Christian Church on Homosexuality
• What Is a Perfect Christianity?
• Christianity Versus Judaism
• The Concerns of Christians in the 13th and 14th Centuries
• Spiritual Diversity in the Christian Religion
• Christianity and Hinduism Religions Comparison
• The Fight Against Terrorism by Christian and Islam Leaders
• Christianity: Theological Themes in Jesus Life
• The Heart of Christianity in a Time of Change
• Ethical and Christian Worldview Analysis of ”Willow Creek Community Church”
• Relationship Between Christians and Jews
• The Story of Christian Music
• Mary Magdalene: Christian Work of Early Women of the Church
• 2012 and the End of the World: Christian and Scientific Predictions
• Chronicles of Narnia: Christian Themes Analysis
• Dialogue Over the Interfaith Christian and Buddhist Perspectives
• Rise of Christianity in Europe and Islam in the Middle East
• Christian Spirituality in Lewis’s Works About Narnia
• Comparative Analysis of Christianity, Scientology, and Sikhism in Relation to Core Beliefs and the Standard of Care as a Health Provider
• Comparison Between the View of Christianity and Shintoism on Dealing with Illnesses and Voluntary Euthanasia
• A Critique of Socrates’ and Christianity’s Views on the Concept of Human Suffering in the Works of Friedrich Wilhelm Nietzsche
• A Description of the Spread of Christianity Overtime Which Replaced the Old Warrior Religion Changing the Way of Life
• A Discussion on the Different Sections of Christianity About Where the Authority in Their Religion Came From During the 17th and the 19th Centuries
• African-Americans’ Creation of a Culture With Their Own Communities, Values and Attitudes and Own Unique Form of Christianity
• Christianity in the English-Language Culture and the Religious Themes in Poetry
• An Analysis of Religion and Christianity in the Short Story by Shirley Jackson’s The Lottery
• Christianity in The Chronicles of Narnia: The Lion, The Witch and The Wardrobe by C. S. Lewis
• Characteristics of the Theories of Marxism and Christianity and Their Comparison
• Christopher Columbus and the Forced Convertion of the Natives into Christianity
• Convergence of Ideas About Christianity and Buddhism in Living Buddha, Living Christ by Thich Nhat Hanh
• Historical Influences Against Women and the Biblical Influence on the Christianity and Other Religions Worldwide
• Christianity – Guidelines, moral and ethical implications on Society
• Christianity, Islam and Modernity: Explaining Prohibitions on Homosexuality in UN Member States
• Christianity is on The Eyes of a Christian Life, Love and Faith in God
• Compare And Contrast The Attitudes Of Christianity And Islam Toward Merchants And Trade
• Compare and contrast the role of women in the following belief systems Buddhism Christianity Confucianism Hinduism
• Constantine – Main Cause of Christianity Spreading Roman Empire
• Dante’s Inferno and How It Relates to Paganism and Christianity
• Depression And Christianity: is the Greatest Foe or Closest Friend?
• Differences Among English Christianity in the Rule of Elizabeth I and Roger Martyn: religion, house of worship, reform
• Integrative Approaches to Psychology and Christianity: An Introduction to Worldview Issues, Philosophical Foundations, and Models of Integ
• Evolution of Paradigm Christianity and the Breakthrough discovery of the Individual Elizabeth
• Free The Importance Of Christianity And Islam In The Creation And Expansion Of Empires
• Non-Salvation and Non-Christianity Issues Caused by Weakness of the Christian Faith
• Questions and Conversion of Lifestyle Made Christianity What It is Today
• Spread of Christianity and Development of Trade/Capitalism as Two Significant Contributions of the Middle Ages ‘Gothic World’ to the Phenomenon of Civilization
• The Concept of the Messiah Within Judaism and the Development of the Messianic Tradition Within Christianity
• The Contradictions Within Christianity And Homosexuality
• The Growth of Christianity from Jesus to Its Acceptance as the Official Religion of the Roman Empire
• The Historical Context Around the Bible and its Impact on the Popularization of Christianity
• The Importance of Symbols, Artifacts, and Architecture in the Religion of Christianity, Judaism, and Hinduism
• The Influence of Christianity and Architecture on the Restoration of the Byzantine Empire
• The Integration of Theology and Psychology in Integrative Approaches to Psychology and Christianity
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Home — Essay Samples — Religion — Christian Worldview — Is Christianity The One True Religion

Is Christianity The One True Religion

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Published: Mar 20, 2024

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The case for christianity as the one true religion, the case against christianity as the one true religion, evaluating the evidence.

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Michael Scott and Michael Collins, "Christian Shakespeare?: A Collection of Essays on Shakespeare in His Christian Context" (Vernon Press, 2022‪)‬ New Books in Early Modern History

The enigma of William Shakespeare's religious beliefs has long tantalized scholars and enthusiasts alike. Vernon Press's latest publication, Christian Shakespeare?: A Collection of Essays on Shakespeare in His Christian Context (Vernon Press, 2022), dives deep into this mystery. The collection of essays, edited by renowned scholars Michael Scott and Michael J. Collins, invites a discourse on the profound impact of Christian faith and the religious controversies of Shakespeare’s era on his poetry and plays. The contributors, unrestricted by any particular theoretical framework, freely explore the complex interplay between the medieval and the early modern, the Catholic and the Protestant, which colored Shakespeare’s England. This exploration reveals the openness of Shakespeare’s work to interpretation, highlighting the careful and sensitive readings by the contributors. Despite the depth of analysis, the true nature of Shakespeare’s Christianity remains as indeterminate and elusive as ever. The essays collectively capture the breadth of opinions on Shakespeare’s stances, from being ambiguously evasive to taking definitive stances on the religious and political turmoils of his time. Michael Scott, Fellow and Senior Dean at Blackfriars Hall, Oxford, is a distinguished Shakespearean scholar with numerous publications under his belt, including Shakespeare and the Modern Dramatist and Shakespeare: A Complete Introduction. He has delivered lectures globally, from the USA to China, enhancing the understanding of Shakespeare's works worldwide. Michael J. Collins is a Teaching Professor of English and Dean Emeritus at Georgetown University. His editorial works include Reading What’s There: Essays on Shakespeare in Honor of Stephen Booth. Collins has contributed extensively to the academic dialogue on teaching Shakespeare and reviewing Shakespearean performances. Vernon Press – Bridging Scholarly Ideas and Global Readership Vernon Press stands out as an independent publisher of scholarly books in the humanities and social sciences. Their mission is crucial — to make scholarly ideas accessible to a broader audience while maintaining high standards of originality and intellectual rigor. Through their diverse catalog, Vernon Press engages with global readers, contributing to academic and public discourse. Dessy Vassileva, the Marketing & Design expert at Vernon Press, brings a 360º multidisciplinary approach to her work at Vernon Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

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45% of Americans Say U.S. Should Be a ‘Christian Nation’

But they hold differing opinions about what that phrase means, and two-thirds of u.s. adults say churches should keep out of politics, table of contents.

• Views about how major parties, Biden administration approach religion
• Partisanship, religion and views of U.S. as ‘Christian nation’
• Three-quarters of U.S. adults say religion is losing influence in society
• Most Americans say churches should stay out of politics, refrain from political endorsements
• Just under half of Americans say the Bible should have at least some influence on U.S. laws
• Share saying Supreme Court is ‘friendly’ to religion nearly doubles between 2019 and 2022
• Eight-in-ten oppose idea of Supreme Court justices bringing their own faith into official decisions
• More say Supreme Court’s recent decisions have helped than hurt Christians
• Americans are divided about Christianity’s role in the country, have diverse ideas about what it means to be a ‘Christian nation’
• More have negative than positive view of ‘Christian nationalism,’ and many are unfamiliar with the term
• Acknowledgments
• The American Trends Panel survey methodology

Pew Research Center conducted this survey to explore Americans’ attitudes about religion’s role in public life. The survey asked respondents whether they think churches and other religious organizations should be involved in politics, whether the U.S. should be a “Christian nation,” whether they have heard of “Christian nationalism” (and if so, what they think of it), and about their perceptions of religion’s role in the Supreme Court, among other topics.

For this report, we surveyed 10,588 U.S. adults from Sept. 13 to 18, 2022. Roughly half of the survey’s respondents (5,311 participants) were randomly assigned to receive the questions about whether the U.S. should be a “Christian nation,” and the other half of respondents (5,277) were randomly assigned to receive the “Christian nationalism” questions. All respondents to the survey are part of Pew Research Center’s American Trends Panel (ATP), an online survey panel that is recruited through national random sampling of residential addresses. This way nearly all U.S. adults have a chance of selection. The survey is weighted to be representative of the U.S. adult population by gender, race, ethnicity, partisan affiliation, education, religious affiliation and other categories. For more, see the ATP’s methodology and the methodology for this report.

The questions used in this report can be found here.

Growing numbers of religious and political leaders are embracing the “Christian nationalist” label , and some dispute the idea that the country’s founders wanted a separation of church and state . On the other side of the debate, however, many Americans – including the leaders of many Christian churches – have pushed back against Christian nationalism, calling it a “danger” to the country.  

Most U.S. adults believe America’s founders intended the country to be a Christian nation, and many say they think it should be a Christian nation today, according to a new Pew Research Center survey designed to explore Americans’ views on the topic. But the survey also finds widely differing opinions about what it means to be a “Christian nation” and to support “Christian nationalism.” 

For instance, many supporters of Christian nationhood define the concept in broad terms, as the idea that the country is guided by Christian values. Those who say the United States should not be a Christian nation, on the other hand, are much more inclined to define a Christian nation as one where the laws explicitly enshrine religious teachings.

Overall, six-in-ten U.S. adults – including nearly seven-in-ten Christians – say they believe the founders “originally intended” for the U.S. to be a Christian nation. And 45% of U.S. adults – including about six-in-ten Christians – say they think the country “should be” a Christian nation. A third say the U.S. “is now” a Christian nation.

At the same time, a large majority of the public expresses some reservations about intermingling religion and government. For example, about three-quarters of U.S. adults (77%) say that churches and other houses of worship should not endorse candidates for political offices. Two-thirds (67%) say that religious institutions should keep out of political matters rather than expressing their views on day-to-day social or political questions. And the new survey – along with other recent Center research – makes clear that there is far more support for the idea of separation of church and state than opposition to it among Americans overall.

This raises the question: What do people mean when they say the U.S. should be a “Christian nation”? While some people who say the U.S. should be a Christian nation define the concept as one where a nation’s laws are based on Christian tenets and the nation’s leaders are Christian, it is much more common for people in this category to see a Christian nation as one where people are more broadly guided by Christian values or a belief in God, even if its laws are not explicitly Christian and its leaders can have a variety of faiths or no faith at all. Some people who say the U.S. should be a Christian nation are thinking about the religious makeup of the population; to them, a Christian nation is a country where most people are Christians. Others are simply envisioning a place where people treat each other well and have good morals.

Combining the results of the new survey with an earlier Center survey on the relationship between religion and government conducted in March 2021 helps to show the distribution of these differing viewpoints. Thousands of respondents took both surveys, so it is possible to see how they answered multiple questions.

Among those who say the U.S. should be a Christian nation, roughly three-in-ten (28%) said in March 2021 that “the federal government should declare the U.S. a Christian nation,” while half (52%) said the federal government “should never declare any particular religion as the official religion of the United States.”

Similarly, among those who say in the new survey that the U.S. should be a Christian nation, only about a quarter (24%) said in the prior survey that the federal government should advocate Christian religious values. About twice as many (52%) said the government should “advocate for moral values that are shared by people of many faiths.”

And three-in-ten U.S. adults who want the U.S. to be a Christian nation (31%) said in the March 2021 survey that the federal government should stop enforcing the separation of church and state. More took the opposite position, saying the federal government should enforce that separation (39%).

At the same time, however, people who believe the U.S. should be a Christian nation are far more inclined than those who think it should not be a Christian nation to favor officially declaring Christianity to be the nation’s religion, to support government advocacy of Christian values, and to say the government should stop enforcing separation of church and state.

Furthermore, the new survey finds that nearly eight-in-ten people who say the U.S. should be a Christian nation also say the Bible should have at least some influence on U.S. laws, including slightly more than half (54%) who say that when the Bible conflicts with the will of the people, the Bible should prevail.

And about a third of U.S. adults who say the U.S. should be a Christian nation (32%) also think the fact that the country is religiously diverse – i.e., made up of people from many different religions as well as people who are not religious – weakens American society. Those who want the U.S. to be a Christian nation are far more inclined than those who do not want the U.S. to be a Christian nation to express this negative view of religious diversity.

Still, among those who say the U.S. should be a Christian nation, there are roughly as many people who say the country’s religious diversity strengthens American society as there are who say it weakens society (28% vs. 32%).

And cumulatively, the survey’s results suggest that most people who say the U.S. should be a Christian nation are thinking of some definition of the term other than a government-imposed theocracy.

Indeed, in response to a question that gave respondents a chance to describe, in their own words, what the phrase “Christian nation” means to them, nearly half (48%) of those who say the U.S. should be a Christian nation define that phrase as the general guidance of Christian beliefs and values in society, such as that a Christian nation is one where the population has faith in God or Jesus Christ, specifically. Fewer people who say the U.S. should be a Christian nation explain that they mean the country’s laws should be based on Christianity (6%).

Those who say the U.S. should not be a Christian nation are much more likely than those who say it should be one to say that being a Christian nation would entail religion-based laws and policies (30% vs. 6%). Others who oppose Christian nationhood use negative words to describe the concept, such as that a Christian nation would be “strict,” “controlling,” “racist,” “bigoted” or “exclusionary” toward people of other faiths (21%). (For additional discussion and details of the results of the survey’s open-ended question about the meaning of the term “Christian nation,” see Chapter 3 .)

In your own words, what does the phrase ‘Christian nation’ mean to you?

Examples of responses among those who say …

… the U.S. should be a Christian nation

• “A country based on Christian beliefs. Freedom of religion, all men being created equal. While belief in the 10 Commandments would be great, imagine life in the U.S. if only four to 10 were kept! People need to believe in something/someone higher than themselves.”
• “Belief in the underpinning philosophy of Judeo-Christian traditions, which includes loving thy neighbor, belief in service to a higher power than yourself, individualism, free will and traditional morality.”
• “Attributing all that we have to God or a supreme being.”

… the U.S. should NOT be a Christian nation

• “‘ Christian’ used to be code for polite and decent; now it’s code for the opposite. A ‘Christian nation’ would be intolerant, inflexible and ultimately brutal.”
• “I don’t like that term, but to me it means theocracy. I realize other people mean it in different ways, such as to refer to the fact that most people in America are Christian. But to pretend that the nation somehow belongs to Christians just because they happen to be the majority excludes everyone else.”
• “A White Christian ethno-state.”

In addition to the questions that asked about being a “Christian nation ,” the survey asked other respondents about their familiarity with the term “Christian nationalism .” 1 Overall, the survey indicates that more than half of U.S. adults (54%) have heard nothing at all about Christian nationalism, while 14% say they have heard a little, 17% have heard some, 9% have heard quite a bit and 5% have heard a great deal about it.

Altogether, 45% say they have heard at least a little about Christian nationalism. These respondents received a follow-up question asking whether they have a favorable or unfavorable view of Christian nationalism. (Those who said they had heard nothing at all about the term were not asked for their opinion on it.) Far more people express an unfavorable opinion than a favorable one (24% vs. 5%), though even among respondents who say they have heard at least a little about Christian nationalism, many don’t express an opinion or say they don’t know enough to take a stance.

In an open-ended question asking about the meaning of “Christian nationalism,” upward of one-in-ten Americans say the term implies some form of institutionalization or official dominance of Christianity, such as theocratic rule or a formal declaration that the U.S. is a Christian nation with Christian inhabitants. At the same time, many Americans who say they hold a favorable view of Christian nationalism describe it in ways that suggest it promotes morality and faith without necessarily being in a position of formal, legal dominance. Overall, however, Americans’ descriptions of Christian nationalism – especially among those who have an unfavorable opinion of it – are more negative than positive. (See an accompanying interactive feature for a selection of responses to this question.)

These are among the key findings of a new Pew Research Center survey, conducted Sept. 13-18, 2022, among 10,588 respondents who are part of the Center’s American Trends Panel . The survey is the latest entry in the Center’s long-running effort to gauge the public’s perceptions and attitudes related to religion in public life – including their views about how much influence religion has in American society and how much it ought to have. The survey also contained several questions about religion and the Supreme Court.

The high court’s last session produced a number of decisions with implications for religion, including the historic case that overturned Roe v. Wade as well as rulings that favored a high school football coach who led Christian prayers after games and allowed public funding for private religious schools .

The new survey finds a big jump in the share of Americans who say they think the Supreme Court is friendly toward religion. Today, roughly a third of U.S. adults (35%) say the court is friendly to religion, up sharply from 18% who said this in 2019, when the Center last asked this question.

About four-in-ten U.S. adults (42%) say the Supreme Court’s recent decisions have helped the interests of Christians in the United States, compared with 15% who say they have hurt Christians. And 44% of U.S. adults say Supreme Court justices have relied on their religious beliefs too much in their recent decisions, versus 13% who say they have relied on these beliefs too little. Both of these questions were asked for the first time as part of the new survey.

The survey also finds a small but noticeable uptick in the share of respondents who say religion is gaining influence in American life – from 20% in 2019 to 23% today. And the share of Americans who say it has become harder to be a person of strong religious faith over the last decade declined from 54% in 2014 (when the Center last asked this question) to 47% today.

Still, with religiously unaffiliated Americans rising steadily as a share of the U.S. population , the share of people who say religion is losing influence in American life continues to far exceed the share who say religion’s influence is growing (by a 74% to 23% margin). And those who say it has gotten harder to be a deeply religious person in the U.S. continue to outnumber those who say it has become easier (by a 47% to 13% margin).

And over the past year, there is no sign that any religious group analyzed in the survey has increasingly come to view their side as “winning” on the political issues that matter most to them. Indeed, majorities in every religious group analyzed in the study – ranging from 62% of Black Protestants to 78% of White evangelical Protestants – say their side has been losing more often than winning on the political issues that matter to them. This also includes people who are religiously unaffiliated (those who describe themselves as atheist, agnostic or “nothing in particular”). Three-quarters (74%) of unaffiliated U.S. adults (sometimes called “nones”) say their side has been losing. (For additional discussion of the public’s view of whether their side has been winning or losing in politics, see “ Growing share of Americans say their side in politics has been losing more often than winning .”)

In addition to asking about the Supreme Court’s stance toward religion, the survey also asked similar questions about the country’s two major political parties and the Biden administration. Republicans and Democrats mostly agree that the Republican Party is “friendly” toward religion; 61% of Republicans and independents who lean toward the Republican Party say this, as do 60% of Democrats and Democratic leaners.

Partisans differ sharply, however, in their perceptions of the Democratic Party. Six-in-ten Democrats say their party is “neutral” toward religion, and roughly three-in-ten say their party is friendly toward religion. Just 8% of Democrats view the Democratic Party as “unfriendly” toward religion. In sharp contrast, most Republicans (61%) say the Democratic Party is unfriendly toward religion, while 27% say it is neutral and just 10% say it is friendly.

Majorities in most religious groups say the Republican Party is friendly toward religion, although Black Protestants (32% of whom view the GOP as friendly to religion) and Hispanic Catholics (47%) are two exceptions. White evangelicals, meanwhile, are the only religious group in which a majority views the Democratic Party as unfriendly to religion (64%).

Opinions about the Biden administration’s approach to religion resemble views toward the Democratic Party. Most Democrats say the Biden administration is neutral toward religion, while a sizable minority say it is friendly and just 5% say it is unfriendly. By contrast, most Republicans (57%) say the White House is unfriendly toward religion, while three-in-ten say it is neutral and just one-in-ten say it is friendly.

A plurality of all U.S. Catholics (44%) say the Biden administration is neutral toward religion, while 29% say it is unfriendly and 25% say it is friendly to religion. (Biden is the nation’s second Catholic president .)

The survey finds that White evangelical Protestants are more likely than other Christians to say the founders intended for America to be a “Christian nation,” that the U.S. should be a Christian nation today, and that the Bible should have more influence over U.S. laws than the will of the people if the two conflict.

But these sentiments also are commonplace among other Christian groups – and by no means exclusive to White evangelicals. For example, half of Black Protestants say the Bible should have more influence on U.S. laws than the will of the people if the two conflict. About half of White Protestants who are not evangelical say the U.S. should be a Christian nation. And roughly six-in-ten Catholics say they believe the founders originally intended for America to be a Christian nation.

Perhaps not surprisingly, the view that the U.S. should be a Christian nation is far less common among non-Christians than among Christians, as is the view that the founders originally intended for the U.S. to be a Christian nation (though 44% of non-Christians express the latter view). But non-Christians are more likely than Christians to say they currently see the U.S. as a Christian nation (40% vs. 30%). 2

Three-quarters of Republicans (76%) say the founders intended for the U.S. to be a Christian nation, compared with roughly half of Democrats (47%). Republicans also are at least twice as likely as Democrats to say that America should be a Christian nation (67% vs. 29%) and that the Bible should have more influence over U.S. laws than the will of the people if they conflict (40% vs. 16%).

Americans of different ages also differ on these questions, with older Americans much more likely to express the desire for America to be a Christian nation. For example, 63% of Americans ages 65 and older say the United States should be a Christian nation, compared with 23% of those ages 18 to 29. Other studies consistently find that older Americans are far more likely than younger ones to identify as Christians.

Other key findings include:

• A third of U.S. Christians say “being patriotic” is “essential” to what being Christian means to them, while four-in-ten say it is “important, but not essential” and roughly a quarter (27%) say being patriotic is “not important” to what it means to be Christian. There are only modest differences among White evangelical Protestants, White Protestants who are not evangelical, and White Catholics on this question. Black Protestants and Hispanic Catholics are somewhat less inclined than their White counterparts to cite patriotism as an essential element of Christianity. Christians from all backgrounds are instead much more likely to rank believing in God, living a moral life and having a personal relationship with Jesus Christ as “essential” elements of Christianity.

• Roughly four-in-ten U.S. adults say churches and other religious organizations have too much influence in politics – on par with the share who said this in 2017, and slightly higher than the share who said it in 2019. Roughly one-third now say churches and religious organizations have about the right amount of sway in politics, while 22% say they do not have enough political influence.
• The survey suggests that more Americans see religion as a positive influence in American life than a negative one. Four-in-ten U.S. adults say religion’s influence is declining and that this is a bad thing. Approximately one-in-ten say religion’s influence is growing and that this is a good thing. Roughly half, then, express a positive view of religion in these questions. By contrast, about a quarter of U.S. adults express a negative view of religion by saying either that religion’s influence is waning and that is a good thing, or that religion’s influence is growing and that is a bad thing. (See Chapter 1 for additional details.)

Guide to this report

The remainder of this report describes these findings in additional detail. Chapter 1 focuses on the public’s perceptions of religion’s role in public life. Chapter 2 examines views of religion and the Supreme Court. And Chapter 3 focuses on views of the U.S. as a “Christian nation” and perceptions of “Christian nationalism.”

• A randomly selected half of respondents received the survey’s questions about being a “Christian nation,” while the other half of respondents received the questions about “Christian nationalism.” No respondents received both groups of questions. See Topline for complete details. ↩
• Muslims, Hindus and other smaller religious groups are included in the survey and represented in the “all non-Christians” category, but there were not enough respondents in these groups to analyze separately. ↩

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