Religion and Theology

I always have enjoyed viewing religious movies because such films give me a chance to learn about humanitys vulnerability. For this reason, I have come to know the very basic story of Jesus life. When I saw the The Passion of the Christ movie, I really felt Jesus pain, his immense strength as well as his compassion. Although Gibsons movie was somewhat bloody for me, it gave me a clear visual idea of how awful Jesus suffering was. Specifically, I was touched to learn that such trouble was gods only avenue of saving humanity from Adamic sin. Moreover, Jesus depiction of his  pleasant qualities of non-vengefulness, humility, and benevolence were very instrumental in my spiritual life.

Firstly, it was very poignant to see jesus healing the wounded ear of one of his captors after peter chops it off. Such an act demonstrates that Jesus holds no grudge against his tormentors. Christ thus sets a good example for humanity to follow.

Moreover, when brought before Caiaphas, Jesus demonstrates profound  humility although he is the king of kings. For instance in response to Caiaphas question about whether he is really gods son, Jesus answers I am. Christ thus avoids engaging in chest-thumping by directly answering the question posed without unnecessary additions. Humanity is thus offered a perfect example of humility.

Ultimately, as he is about to expire, Jesus requests that god forgives Christs tormentors. By demonstrating such wholesome love, which provokes him to seek for the forgiveness of his oppressors while at the same time enduring suffering, Christ sets an ideal example for humanity. Humans are thus urges to espouse a forgiving nature as Jesus does. Such complete forgiveness of sins was gods reason for sending Jesus to earth.               

The paper will identify and describe the similarities and the differences between the major religions of the world. The religions that will be included are Islam, Christianity, Judaism, Buddhism and Hinduism. The ethical dimensions or the codes of conduct of all these religions will be compared and contrasted.

Buddhism
The scriptures of Buddhism provide prohibitions for the followers instead of rules or commandments. There has not been much focus on the ethical or moral issues in these commentaries and scriptures but the works of monks reveal some code of conduct for the followers. Five prohibitions have been laid down in Vinaya, the most popular Buddhism work. The five prohibitions are very general and are similar to the other major religions of the world. The prohibitions include the slaughter of any living being, telling lies, stealing from others, takings drugs or drinks that result in loss of mental health and getting involved in sexual activities outside the marriage. However, unlike Islam, Christianity and Judaism, in Buddhism there is no concept of a supreme being to worship.

The concept of the Three Jewels in Buddhism is very similar to the notion of Dharma in Hinduism. Dharma tells the followers that the teachings of the Hinduism can lead to the enlightenment of the individual and Three Jewels in Buddhism refer to the teachings of Buddha, Buddha himself and Sangha, the community. The Three Jewels when practiced can lead to a higher being of truth.


Christianity
The ethical teachings in Christianity revolve around the notion of a single supreme being who is referred to as God and self-control. Faith and good moral actions go hand in hand in social dealings and prayers. The teachings are based on a number of scriptures and revelations that are believed to be Gods words. The Ten Commandments of the God are the central point of the ethical teachings in Christianity. These commandments are also believed by the followers of Judaism. The first three of the Ten Commandments relate to the worship of God and believing in one supreme and eternal being. Drinking, sex outside marriage and slavery is punishable in Christianity like in Islam. The foundation of Christianity ethics consists of The Beatitudes, The Golden Rule and the Jesus Commandment of Love. All these teachings force a person to love nature, do no harm to the living beings and believe in the Holy Trinity which is the God, Jesus and the Spirit.

The holy scriptures of the Christians is very similar to the Holy Quran of the Muslims. Muslims are encouraged to recite the Holy Quran and the Christians are also encouraged to recite their holy book, the Bible. Both these books are believed to have the words of God and hence form the basic guidelines of ethics and morality.

Islam
Islam is based completely on the teachings of the Holy Prophet and the Quran which is believed to be the aggregate of the revelations by God. The concept of the singularity of God is very important in Islam. To be a Muslim, one must believe in the eternity and supremacy of Allah, who is believed to be the creator of the mankind, the universe and all the things in it. The Hadith or the sayings of the holy prophet lay down the solutions of the major ethical and moral issues. There are a set of Haram and Halal actions that are categorized to guide a Muslim follower. These concepts are similar to the concept of kashrut in Judaism, which instructs the Jews of what is consumable and what is not. Haram actions consist of sex outside marriage, drinking, telling lies, marrying ones blood relatives and eating the flesh of non-slaughtered animals. Halal actions consist of the allowed actions such as eating the flesh of a slaughtered animal, marrying an adult woman, etc.

The teachings of Islam are very similar to the basic rules in Christianity but are very different from Hinduism and Buddhism. Judaism, Christianity and Islam all give the teachings of a single supreme being who is referred as God. There are five basic principles that a Muslim follower ought to follow which consist of offering prayers, giving out a proportion of money each year, fasting in the month of Ramadan, performing Hajj once in life time and believing in the Oneness of Allah and Prophethood.

Hinduism
There are a few scriptures that define the daily lives of the believers and set out guidelines of what should be done in ethical dilemmas. There is a strong cast system in Hinduism which classifies the duties of the followers. There are no cast systems in any other major religions of the world. The Brahmins are the highest socio-economic representatives who require learning, reading, and governing other casts. However, a farmer or a warrior has no other duty but to follow the Brahmins orders and perform their tasks. The Laws of Manu are guidelines for a Brahmin. These laws do not allow a Brahmin to have contact or relation with anyone carrying impurity.

These laws are negative in outlook and are not similar to any other major religion of the world. Moreover, a purifying act is required if a person of upper class interacts of mingles with the people in lower class. A ritual of gift exchange is very important feature of Hinduism in which the followers are require exchanging precious gifts to represent love and sacrifice for others. This is similar to the concept of sacrifice in Islam where a person is required to sacrifice an animal once a year if he possesses one. However, Hinduism is in contradiction to Islam. In Islam, every human is seen as equal, whereas in Hinduism, only the people from Brahmin class are considered to be humans.

Judaism
The moral beliefs and legal actions in Judaism come from mainly two sources, the kashrut and the mezuzah. Kashrut is the guide of what a Jew can eat or consume and the mezuzah is a set of verses from Torah on a paper. Kashrut is very similar to the concept of Halal and Haram in Muslims. Other set of instructions and guidelines come from the Torah which is considered to be the word of God like the Quran in Islam. In Judaism, other Jews should be treated with generosity and respect. The pain of others should be felt by a Jew and he should not bother his neighbor. The Halachah or the commandment of the Torah is the principles that a Jew must adhere to when dealing publicly and with relatives. The relationship with God and the duties of prayers are also described in this scripture. Keeping justice and doing righteousness are the main principles of this religion.

Conclusion
The religions of Islam, Christianity and Judaism have been found to be similar as the fundamental rules are the same. However, the religions of Hinduism and Buddhism are very different as Buddhism does not obligate any clear guidelines of living ones life and Hinduism has a system of casts. However, all the religions except Hinduism are similar when it comes to the relations with others and attitudes towards telling lies, acting deceitfully and relationships.

This book Prophets and wise men is written by William Mackane. The book consists two parts, in first part old wisdom and the case of ahithophel and second part the prophetic use of the vocabulary of wisdom. He is eminent and famous author in the field of literature. He worked on many projects and several theses too. Mackane has contributed much revaluation of the Hebrew Prophecy. The book is fully dedicated on religion and spirituality. Many chapters points out the significant role of wisdom in matter of states and the reputation enjoyed by its leading advocates for the words. The first is the general explanation of the political role of old wisdom and the second a consideration of the respective spheres of Esa and Dabar in the Old Testament in relation to statesmanship and political decisions. The saying of many chapters hints that they form two substitute and disconnected system for political guidance, but this is at best a temporary definition or working arrangement and it reveals a situation in which the seeds of conflicts are present. It has been pointed out that there is a twist of wisdom in the Old Testament which is this knowing and has no obligation to ethnical values and it has been mostly believed that this brand of wisdom was after transformed through its weakness to particular Israelite religion and ethnical insights. The conflict between prophet and statesman which it has been the principle of this work to investigate is more than an affair of historical interest for it throws light on a current conflict between the same parties which turning points on the same Incompatibilities.
                                                                                                                 
This review reveals that the Israelite prophets and contemporary prophets emphasizes that the power is not built in with historical existence in the way that statesmen expect. Prophets emphasizes that the power is not built in with historical existence. There are one or two passages in the book of Psalms where the vocabulary of wisdom appears in a similar framework of legal piety. The author detailed about the sense the old wisdom added to a rejection of the Dabar of Yahweh. Human beings are in very different theological atmosphere from that of Old Testament. God no longer pronounces his Esa plainly through the Dabar of his prophet ,but his communication are hidden in the puzzle like contents of vision and dreams and are unintelligent expert to those who have been initiated into their mysteries .The prophet has been replaced by the interpreter who in virtue of his God given Bina can crack the code in which God conceals his detailed plans for the future.                                                                                                                                 
The review illustrates particular the lack of ethnical commitments in this old wisdom. It is general thought of political convenience overcome. Humanism is not a total philosophy of life but principally an intellectual posture with which to face the complex business of statesmanship. It refers to the purified culture and literary tastes of this educated class. The book highlighted during the reigns of David and Solomon Israel was in the Egyptian rather than the Babylonian sphere of influence, that there is evidence of close relation between Solomon and Egypt and ought to seek there for the models of Solomons bureaucracy.

 Many passages revealed the principal parts of power, which was under the king. The worldliness of this narrative is an indication that the real center of interest is man and not God and so the story is about men their passion, desire, motive and intrigues. God does not intervene in this world of unfettered human action in any directly miraculous. David (p16) says to Solomon, Act according to your wisdom. Many stanza points out the prophecy in relation to the sect and the treaty covenant tradition. C.E Wilrethmein says (Prophet and politics 113) the prophet sought out an interview with Ahaz in order to offer him advice on a matter of prime political urgency. He believed that it was mostly in the sect and that forms of prophetic remark were developed. It was the prophets who borrowed from the language and style of the sect mantras, not the psalmists who borrowed the prophets. The older predictor did the prophets a disfavor by claiming too much for them. They did not inform about a new principle of God in Israel or instruct a new morality. The prophets, clearly taken their hearers to know, what they were talking about and were successors of a very rich and full traditional. The main focus of such a tradition was the trust in an agreement between Yahweh and Israel. This traditional agreement made what Hosea in particular explained as the knowledge of God, not a biased experience of communion but intentional tradition of history and law. The Israelite prophets and the modern prophets stresses that power is not made in with historical existence. The conflict between prophet and statesman become painfully sharp. The prophet is subject issued to violence and imprisonment and is threatened with death. Weiser agrees that the Sarim recognized the urgency of the crisis given by God and had full understanding of and were completely sympathetic towards the intention of the new action of the prophet which was to initiate and urge a policy of repentance. The conflict between prophet and statesman which it has been the purpose of this work to explore is more than an affair of historical interest for it throws light on a contemporary conflict between the same parties which centers on the same incompatibilities.   
                  
The author did not draw out new thing the implication of the argument which has been developed in this review. The review also examined some detail the use made of the vocabulary of wisdom by Isaiah and Jeremiah. The author highlighted the dialogue between Isa and Ahaz on a matter of prime political urgency. The cause of this crisis was the determination of Syria and Israel to use force if necessary in order to bring Judah into  a Coalition and to replace Ahaz with a more flexible king. The gist of Isaiahs advice was that Ahza should not be intimidated by the threats of the two neighboring kings and he should not embark on any extraordinary diplomatic measures in order to counter syro-Ephraimite pressure. In this review many characters were so sincerely persuaded that religious faith even when allowed by the words of a prophet ought not to decide policy in this sphere. This is the general theological per misses from which this prophetic intervention into politics derives. The prophet demands that power should be banded of the fearful crudity and grossness of which it partakes in the terrible anxiety of our world.

The statesman emphasized to know the will of God and do it, beyond this everything rests with God. He too agrees that the crudity of the balance of power in our world today is a true reflection of the tension and unsafe insecurity of the international community and it is the unresolved, difficult problems, overwhelming in their magnitude and weakness which will have to be tackled and solved one by one before there is any betterment .but the prophet believes that faith or confidence has a creative potential and can convert a situation if we had faith in God and loved our neighbors and were prepared to take complete risk for the sake of Christ the world would stop to be armed camp so speaks the contemporary Christian prophet. It is only this dialectical form that the shape of the relationship between statesman and prophet can be outlined .Otherwise we can say that the relationship is one of simple inappropriateness and to take sides with one or the other .While reviewing, I do not see how the statesman can concentrated in God this would total handing over from political power and responsibility. Certainly, it ought not to be supposing that any contribution to the understanding of these matters can be made by the stale observation that we live in a sinful world.                       

At first glimpse of Brueggemanns In Man We Trust one could easily make a comment that his work is a commentary of the Old Testaments important themes, events, and key individuals. Further readings however, proves that it is more than just a commentary or survey of the Old Testament rather, In Man We Trust is a critical examination of the important themes, events, and key individuals to which the author provided valuable insights on some of the text of particular books of the Old Testament.

Brueggemann discussed his subject in a very unique and scholarly fashion in such a way that his book appears like a survey, or a commentary of a particular Old Testament book. But what is more interesting is that all throughout the book, the author was able to maintain excitement and suspense through the insights and knowledge he poured in his discussion which made reading of the book exciting and enjoyable.

The first key theme of the Old Testament discussed by author that has greatly contributed to the significance of the title of the book was his discussion of the wisdom theology. Brueggemann cited various texts particularly from the book of proverbs which depict the importance of wisdom in the everyday life and on how to become wise and responsible in life. The author emphasized that wisdom was given by God to human being in order to carryout the task of sustaining peace, justice, and well-being. The author depicted that man can do this responsibly because of the wisdom given by God. Brueggemann puts it, This task belong to uspeace, justice, well being. What we are called to achieve cannot be avoided by turning it over to God. When these problems are solved they will be solved by human choices requiring courage and insight. God will not do our work for us. A human future is possible only when we exercise human responsibility

Brueggemann concludes his discussion of the first topic asserting that God took a risk by empowering man with wisdom. The author states that the Gospel implies that man can be trusted, honored and believed. Indeed, the most prominent Old Testament depicts David as most trusted, honored, and believed individual. Brueggemann called David as a problematic innovator nevertheless, he revealed that David has led Israel responsibly towards a new form of history. The Davidic period was a shift from a sacral and cultic affair to politics and history. Brueggemann stressed that men make the major decisions and live with the consequences of their choices. He stressed that though God is still present and decisive, but the style and assumptions are radically secularized. He noted Israels history since David has become more properly human history in the modern sense of the world.

What was the author actually discussing was that the course of Israels life as nation has shifted from divine government towards a human political system of governance. That is, God entrusted to David the leadership and it was in this context that the David was branded as problematic innovator. However, the author recognized that it was through Davids innovation that Israel ceased to be a minority community and emerged into the larger world of ancient Near Eastern power and prosperity. The author also depicted that it was I David that a new and profound meaning of life was derived which was capable of providing a set of images which take care people towards maturity. Brueggemann stated, The resources of David tradition affirm the centrality of graciousnessa graciousness which cares and asks expects much from us. The one who trusts has not just trusted us, but has trusted us with his world. So the core myth affirms that we are to till it and keep it (Gen. 215) i.e, exercise responsible oversight for the world (47).  This affirms the authors concept about the topic In Man We Trust as he was implying that with Gods act of intrusting man with higher responsibility which God himself has previously workout for his creation, the author stressed that man can be trusted, be honored and believed as he has responsibly fulfilled his task.

The author discussed an important period in the Old Testament which called the period enlightenment also known as the new vision of man wherein Brueggemann referred to this period as the Solomonic Period or the period to which Israel experienced its golden age. During this time, Israel did not only experience tremendous economic prosperity but also in terms of their cultural and intellectual life. This was confirmed by the writer of the Bible book of I Kings 10 23-25. But one thing very noticeable is the authors discussion of each topic was that he keeps on referring to wisdom teaching. Although out his discussion, Brueggemann emphasizes on the connection of wisdom theology to human trustworthiness and on his capability to be responsible towards making his own destiny. He stated that with wisdom, man knows his choices and that he could rightly chose what is good for him. This assertion contributes to the concepts he was trying to present in this book.

Another theme which the Brueggemann gave emphasis is concern about freedom to which, according to the author is manifested in different ways. Among which are in the way he makes decision to shape his government in the non-Israelite city of Jerusalem, and in the way he shift military operations from a peoples militia to state army. While the discussion of freedom referred largely to the central authority and not about the peoples freedom. Indeed, the author presented David as one who knows how to use his freedom. Brueggemann puts it, David is presented as a free, mature son. He is not a slave living to be free. He is a son who knows his fathers wills for him responsible freedom, trusting his world to him holding him accountable, but finally letting him work or it out Here again, the author emphasizes that man can be trusted to be responsible of any thing that is entrusted in him including leadership on a national scale and of course on an international scale.

The next key theme which the author discussed was very much related to responsibility and trustworthiness. The author speaks of Davids and Solomons maturity as remarkable. While the term maturity was not so much given emphasis yet it was obvious that all the discussions by the author regarding various theological issues such as the theology of the secular, the death of God theology, including the Black and white theology demonstrate the essence of maturity. While the Black and White theology which is referred to by the author as a racial emphasis, poses stark contrast in the sense that Black theology endorses changed institution, changed social circumstances, and changed self-image thereby leaving behind the model of self image of the obedient slaves, the white theology rejects such changes. In the context of maturity and the wisdom theology, the author stressed the need for the Blacks and Whites to be freed from the plantation mentality.

While the issue in the Blacks and White theology is complicated in view of the Whites theology which is a pure type of anti-change and anti-revolutionary, the author cited if a change would come, then it is Gods well. This kind of thinking was obviously in line with the vocation maturity which is required by the cultural situation, in part urged by our faith.  But the consequences of the white theology which hold to the irresponsibleness of its emphasis on racial superiority of the White against Blacks, Brueggemann the racial distinction and discrimination which was a classic expression of immaturity and irresponsibleness. The author was therefore right to say that biblical materials can be utilize in a variety ways to come to terms with the call of the biblical God that we be neither servants nor orphans, but a grateful sons and daughters. It is a call that is always frightening.

Given all the discussions above, it was apparent that author was well verse in the Old Testament theology and he has a balanced view in his discussion of the important themes and events cited in the book. The authors presentation of his ideas as well as the flow of such ideas was very clear and scholarly and requires the reader to reflect how he utilizes the wisdom and God has given or whether his action are in line with the vocation of maturity. Towards a meaningful reflection with the authors discussion, the questions raised by the writer are worth giving attention in a very personal way. First, how does my attitude or my actions reflect the call to maturity Second, how do I relate with people who are struggling with the call to maturity

The answer to these two questions reflects not only the level of my maturity in terms of how others view my character but also the level of my maturity in terms of how I relate with other people. I am aware that the author was talking about the church ministry especially in the context of how the ministry gets shapes in mature ways. In this context, he cited three models by which the church could respond well to the felt needs. This include the ministry of forgiveness and reconciliation, the ministry of transcendent assurance and guidance, and, the need for order.

While there were still more valuable discussions which the author has discussed notably realism, in the end, I would like to affirm the authors claim that realism does not mean simply to repeat a theological tradition but to look at our actual situation. It is realism to say that only adults can cope with our present situation. It is obscurantism to say that we are incapable or incompetent, because in our precarious world we really have no options but to live up to the style urged by the wisdom teachers and to which we are summoned by Jesus Christ.

Given this, I realized that because of the wisdom that God has given, I am capable of making a responsible decision, and because of this, I could say that I can be trusted that I am capable of making my self a reliable and mature individual. 

Eliezer Wiesel may have all the reasons for losing faith in God.  In fact, his spiritual reaction may have been an acceptable course based on what he had suffered under such terrible and inhuman circumstances.  Being a victim by his very birthright of being a Jew in the most frightful years of his races history, such as the murders of his younger sister Tsiporah and his mother by the gas chamber, and his aging fathers succumbing in the death march that was forcefully imposed by the invading Nazis, it would be an understatement to declare that his life was full of sufferings.  After learning the circumstances surrounding his younger years and the decades after the holocaust, it is evident that God had a special purpose intended for Elie that can only be discernible after all of the anguish that he had gone through, as evidenced by the achievements that he was able to achieve and the commendations from such esteemed institutions. 

His lifes mission sums up all of the terrors that he had endured in his lifetime and his desire to be able to influence a change The whole world knew what was happening in the concentration camps, but did nothing.  That is why I swore never to be silent whenever and wherever human beings endure suffering and humiliation.  This lucid disposition for what he believed had been evident all throughout his life, such as his refusal for a safe haven offered by their Christian maid during the deportation of Jews in May of 1944 that ultimately resulted to their familys demise. 

In most probability, Elie had deemed all of the other religions that claimed to have peace, love, and brotherhood as their motivators as forms of hypocrisies.  This was apparent in his hostile reaction towards the Catholic writer, Francois Mauriac, whose constant lamentation for Christs sufferings had caused Elie to remark, ten years ago, not very far from here, I knew Jewish children every one of whom suffered a thousand times more, six million times more, than Christ on the cross.  And we dont speak about them.  In most probability, this was also the reason for his decision to stop attending religious activities in synagogues, except during High Holidays and yizcor.  For him, all of the mass slaughter, the murders, and the humiliation that was suffered by the innocents were all caused by divine injustice, and this perception had remained in him even after the holocaust.

However, several occurrences seemed to strongly suggest that God was always with him even during the most challenging times of his life, and that He intended Elie to embark on a self-professed task of being a model for social consciousness.  These tribulations only seemed to make him stronger in order to be worthy of the mission that he was destined to undertake in his latter years.  Its origins may be traced in the winter of 1944-1945, wherein he was hospitalized due to a swelling on his knee, only to be forced to march for ten days with only the least of rest and food allowed to the deportees.  Here, what is appalling is the fact that out of the over 20,000 prisoners, only about 6,000 made the march alive.  Likewise, in 1944 and barely 16 years old, he had experienced how it is to be treated inhumanely by being loaded by the Nazis in a tiny cattle car with 80 other Jews.  To this experience he had attributed the death of his adolescence, and this had lingered until he had grown old. 

Another instance wherein Gods hand seemed to play an important role in Elies life was on the night of July in 1956, when he was hit by a speeding taxi in New York City that resulted in a grueling 10-hour surgical operation.  This incident, along with his earlier encounter with Francois Mauriac, was what actually led him to begin writing for four hours everyday that resulted in several of his earlier books, such as Dawn and The Accident in 1961, The Town Beyond the Wall in 1962, The Gates of the Forest in 1964, Legends of Our Time in 1966, and many others that followed.  Likewise, it also instigated a deeper desire to deeply immerse himself in Jewish traditions, that he began to view reality from the viewpoints of the Talmud, Kabbalah, and Hasidism.

Notably, there were evidences in his writings, especially during the 1970s, 1980s and the 1990s, that seemed to question God regarding some of the very horrible sufferings that the Jews had to endure.  Of special mention is his work, The Trial of God in 1977, that specifically had accused God of hostility, cruelty, and indifference.  There were also other works that delved on this subject, such as Ani Maamin in 1973, wherein a dialogue among the Jewish patriarchs, Abraham, Isaac, and Jacob, concerning their being responsible for calling Gods attention for the plight of the Jews throughout history, was discussed.   

Despite of the fact that he had exhibited spiritualreligious doubts regarding Gods inaction towards the sufferings of the Jews in almost all of his lifetime, it was also apparent that his actions had been for the greater good of humanity, regardless of race and religion.  Several of the most significant were as head of the United States Holocaust Memorial Council, his Elie Wiesel Foundation for Humanity, his lobbying in behalf of the victims of ethnic crimes in Bosnia, and his protests against apartheid in South Africa.  More importantly, because of his progressive contributions to humanity, he was awarded with several merits such as the Congressional Gold Medal of Achievement in 1985, over 75 honorary doctorates, and most importantly, the Nobel Peace Prize as a messenger to mankind and a human being dedicated to humanity.

Conclusion
Elie Wiesel had been a victim of the social injustice primarily for the simple reason of being a Jew.  His own experiences under the horrors of holocaust made him a stronger person but nonetheless filled him with questions on Gods inaction for the crimes against his race.  Although beset with personal tribulations, he was able to overcome these and cause significant reforms that are aimed for the betterment of mankind.  Perhaps without him being fully aware, Gods plan for him had been realized that from all of the terror and anguish that he witnessed, his resolve to make the world a better place had been strengthened.

The area of practical theology that investigates the mandate and work of the missionary is known as Missiology. It has much discipline and cross cultural reflection on all propagation of the Christian believes, anthropology, history, embracing theology and geography. This covers methods and theories of communication, Christian apologetics, comparative religion, methodology and interdenominational relations.

Missiology focuses on the negative and positive consequences. It focuses on the strategies of extend of Christianity and covers the environmental impact issue of evangelization and helpful work. This includes realistic facets of international politics and economic growth.

Main objective of missiology is to differentiate among practices that are necessary for Christianity. These practices are skillful by Christians in all cultures. These are embedded firmly in cultural terminology of Christianity. It may differ between societies. Missiology started by thinking theologically regarding God and the reason of having Church outside of itself. It mainly is real part of the theology. It has a dimension of ecclesiology where Christian Mission was directed. It was towards the world, concerned about people and culture and faith.

To carry a Sustainable Commitment to Mission
Missiology desires equal humble and a sturdy situate between its member and theological disciplines.
It needs to be modest

Missiogists can be champions of the church mission but they are not owners.  Other theological specialties like Christians, trust of church leaders and are stakeholders in obeying the mission of the church at certain time and places is covered in this. Missiogists also helps in provides tools for the partners of exercise.

It needs to be strong
Missiogists contains some stuff to speak that those person who have less knowledge in mission crosswise and within cultures are less likely to say. That is the reason of assuring training among the leaders of church. On the other side, other disciplines not always appreciate the leanings which lie inside the story of the churchs missions. It is also importance of the cultures for clear understanding all about it.

Sustainability is no perfect indicator for truth. It is questionable if a certain vision of mission is not good for a Christian society than they can raise questions on it and can ask their fundamental rights. According to history church always wanted to make mission for their survival. It does not guide people or society to believe that such an emphasis, however it is genuine and commendable, as well as sustainable. By its neglect of devotion and breakdown to address the demands of society it can be theologically believe as well as communally impracticable.

Discussion about the mission of the church and missiology involves
1) Exploring the triangle of relationships between God, the Church and the World.
 INCLUDEPICTURE httpwww.roxborogh.comimagesmissiontriangle.gif  MERGEFORMATINET

Sources Missiology, Theology, Worship and the Church (2008)
People can never understand what the need of church for world is.  The question is again hard to understand the value of culture for the church so without taking any account whats happing between world and God, God and church and the world and God.  Cannot understand what is required of the Church towards the World.

2) Exploring Worship, Community and Mission as the fundamental dimensions of the Churchs life
 INCLUDEPICTURE httpwww.roxborogh.comimagesmissio3.gif  MERGEFORMATINET
Sources Missiology, Theology, Worship and the Church (2008)

There are list of the fundamental dimensions in which is written that church are mainly longer than three items. The categories do not have hierarchy form of system in relationship. According to author (John Roxboro) church mainly mean for the better serve by taking three dimension of worship. All three are co-related to each other particularly element like leadership appears across the three. He also mentions that there can be so many question to ask or can debate such like what constitutes mission and what should be priorities. However the mission needs to placed so that community to find the church identity. 

Although such type of linking of worship, Community and Mission arose out of reflection regarding dimensions and purpose of the Church, which can appears else where. According to author he often came across Mennonite Board of Congregational Ministries, community and mission, a three fold vision for worship, Herald Press, 1997, and Daniel Shipman. 

The Church and its Theological Education A Vision inNancy Heiser and Daniel S. Schipani.Theological education on five continents Anabaptist perspectives, Occasional papers (Institute of Mennonite Studies (Elkhart, Ind.). Strasbourg, France Mennonite World Conference, 1997, pp.14-21. The phrase also appears in Grace Wenger,Witness empowering the church through worship, community, and mission. Scottdale, Pa. Herald Press, 1989. A similar concern can be found in John Piper,Let the nations be glad, Baker, 2003 (Roxborogh, 2008)

3) Working with others to explore the issues of today.
Churches and Christians take part in debate regarding ethics, globalization, economics, ecology, and politics. This gives their trust to these conversations which has theological root in human faith in the Lordship of Christ over the whole life. Christians never need to fear of growth and sharing the knowledge Jesus Christ with the help of  dialogue with other public in their level of  considerate what the Bible real  means and what Jesus is about.

Advanced Information
This missiology have modified in various form such like preeminently the scholarly discipline underlying the task of world evangelization, the science of the cross cultural communication of the Christian faith, and as the field of study which researches, record and applied data relating to the biblical origins and history of the expansion of the Christian movement to anthropological principals and techniques for its further advancement.

If missiology explained and applied like science than process starts with an real field condition confronting a church or mission, in its failure, successes and problems are clearly known its ends with the application of missiological.

There are three major discipline input to the missiological process is
Anthropology ( applied, mainly social, and theoretical but including primitive religion, cultural dynamics, linguistics, and change of culture)
Theology ( mainly biblical), and History

Other contribution of missiology includes communication theory, psychology and sociology. All these discipline interact with special and particular types of problems and structures of the given situation which motivating of the gospel as like driving force of that interaction. So later the basic component became missiology are neither historical nor theological, neither psychological nor anthropological, nor even the sum of fields of study. Hence after emerge of ethnohistory, ethno theology and ethno psychology missiology evolved by itself. These enriched and influenced by such ingredients as ecumenicist.

Major Issues
Missiology have different and long history and new form of discipline. History has been clear that Church never misguided form its mission and task ever or forgotten any work to do which is promised neither it get ever failed, at the level of serious reflection on certain fundamental questions which has raised. There are five issue which has been under the debatable condition by one or the other Christians in every generation.

Apostolic Practice
The question is raised for the role of church which has been perceived to be responsible for all the nations of collective touching and laborers to gain faith for all nations.

Church Structure and Mission
Still it is under the question mark that what is the relationship between the churchs planned congregations which are ruled by religious authorities, and those mission planned inside life to direct others whether for authorized or voluntary, gospel collective among Christians and new congregation which are planted

The Gospel and the Religions
What is the link between the Jesus Christ and supplementary spiritual systems which do not admit his lordship Is there validity to the spiritual knowledge of their devotees, or do these religions stand for constant God forsakenness and human uprising

Salvation and non Christians
What is the unending fortune of those persons who through no liability of their own have died who never heard the gospel What is the link between Christs redemptive effort and those who, while ignorant of it, have seeming the divine through environment, principles, and history and have cried out God, be merciful to people a sinner.

Christianity and Culture
If nature says that God is God of every thing and of whole nation and work in epochs of human history, than what is the use of separate culture Can it be possessed or  accommodated or replaced when the movement of Christian enters than local congregations are planned

History
Missology issue have been discussed from past almost two thousand years, because the church has always been highlighted some degree of its missionary work. One can barely have a living parishioners and its outreach along kinship line but its within radical cultural territory. Comprehensive theories of mission were first developed by Roman Catholic writers, the Jesuit Jose de Acosta in 1588 and the Carmelite Thomas Jesus in 1613 and mainly with reference to Latin America. These writings were greatly and highly progression of 17th century Dutch Protestants highly supported by the evangelization of the East Indies Justus Heurnius, Johannes Hoornbeeck, Hadrianus Saravia and Gisbertus Voetius. By these writings John Eliot was completely influenced it also effected New England missionary and William Carey who was known as father of modern missions. 

However in 19th century missiology came up by itself as an academic discipline. The credit for this goes to two Germans.  One of these, Gustav Warneck is regarded as the creator of Protestant missionary science in the present scenario. The second is Karl Graul, who is director of the Leipzig Mission. He was (according to Otto Lehmann) the first German to qualify himself for senior academic instruction in this field. In recent decades mission literature theory has highly developed, with famous polarizations of philosophical mission scene. Evangelicals are still chided for theology mission. This ignores the kingdom of God and completely focuses on eternal and material life. Triumphalism used to charge Catholics. They had to judge that theology focuses on expanding of the church. However, during the 1970s big sections of this church have been a leading force in the resist for social justice in the Third World. By immediate social and human issues Conciliar Protestants were captured. They also took unnecessary liberty with the Bible and tilted towards evangelism until its reconceptualized the meaning of politics, the churches compelled to evangelize unreached people were irrelevant. It was also attacked by religions that restricted to the kind of friendly discussion that eschews all discussion and planting of church.

Evangelicals and the Contemporary Debate
In an effort to diminish this cacophony of dissonant variety and enlarge a rational basis for a suitable academic regulation, evangelicals played an important position in the organizing of the American Society of Missiology (A S M) at Scarritt College, Nashville, Tennessee, in June of 1972. They documented the essentiality and strength of the perspectives of all segments of the Christian movement. Missiology theory lack balance and was poor in any one perspective were without a pale and full inquiry. Hence A S M became a scholars community haggard from conciliar Protestants, Roman Catholics, the Orthodox, and non conciliar evangelicals.

Within this formal evangelical search to steady this rising of discipline with their pressure of biblical on the Christological center Jesus is only a Lord and thats why every people allowed entering the live of repentance and faith. Their superseding concern about evangelistic task for proclaims Christ and persuades people to become in discipline and realized themselves as a responsible member of church. Such way accents the priority multiple structures and expression of the church and Christian community in which people can worship and support koinonia and also encourage the development of voluntary associations (mission structures) to hold out various and great variety of God tasks which is given to people.

Evangelicals are more and more approachable, according to modern argument and the suffering cries of the browbeaten, to the issues harassed by conciliar Protestants as they call all Christians all over the place to take that main concern ladder that will express their legitimacy previous to the world as salt and light. Their center is unavoidably ecclesiological. They challenge that the growth of human being and for trust must be accompanied by a commercial and external obedience to the enlightening permission generally complete in blessed Scripture. The world is to be survived. Communal justice is to be further, and the issues of racism, poverty, war,   and economic inequity must turn active, participatory point on those who admit to follow Jesus Christ. It is not sufficient to be redemptive of the Christian mission it must be visionary as well. And it must strain out the compulsion to articulate before the world the agreement of the people of God. The motive of Christian movement should consolidation not on achievement or in growth.

Orthodox missiologists and Roman Catholic and strain the liturgical, sacramental, and spiritual ethos that has hence the church. The most important issues that focus  them are how the church is to complete the Vatican II mandate and its necessary purpose as the Divine Gift, during actualizing  and manifesting  in this world the eschaton, the eventual realism of rescue and salvation how to promise that the culture, state, society and in-fact nature itself are within the actual substance of mission how to attain really original congregations how to go into the chain that gives real religious configuration how to contribute in major and morally creative conversation with the Asian believes and how to watch the individuality and conclusiveness of Jesus Christ while at the same time knowing that the Christian movement at its finest represents what Berdyaev terms an incomplete exposure regarding the supreme consequence and calling of man.

These three missiologists streams of imminent into biblical compulsion are dedicated to snoop truthfully to each other. Such type of bodes healthy for missiology and for rising discipline, separate field of study, and science,. As it turn up extra piercingly differentiated, and its tools and concepts are improved mastered, it will become  more and more helpful tool for further  performance and understanding of the Christian mission in our day.

Exceptional American evangelical missiologists have been Rufus Anderson, the 19th  century popularize of the original church (Missions are instituted for the spread of a Scriptural, self propagating Christianity) Kenneth Scott Latourette and R Pierce Beaver, two outstanding establishment on the account of missions and younger churches Donald A McGavran, the founder of the Church enlargement movement Eugene A Nida, the specialist on Bible conversion and the cross artistic message of the Christian trust J Herbert Kane, the productive writer of main texts on all aspects of the Christian mission and George W Peters, the inventive biblical theologian in the Mennonite tradition.

Missiology a success story
From more than half a century, there has been continuous unfailing effort to store mission to the centre to the churches for the establishment of the missiology. It was extended to missionary studies as well research work. This can represent academic disciplines. The Willingen 1952 meeting of International Missionary Council (IMC) originates in the formulation of Missio Dei a respond to the trouble of the theological site of mission. If mission was completely understood and reached across frontiers than it should be placed to agencies or being the church or it can be placed somewhere else By placing mission in nature for God not for the activities of church because it solves, theologically and problems which lay out by mission. The problem formulation itself reflect the constraints of the Enlightenment, real and its seems like that the ball kicking upstairs, Missio Dei theological formulation discovered that it has deep root inside the Christian tradition and it has also proved itself that it is robust. Now its very hard to find any other foundational theological statement regarding mission.  Missio Dei theological highly rated for being simple and useful, and solution facilitated addressed dichotomies among evangelistic and social dimensions of the mission which always lasting. It has a reception all across the denominational divides and it was extraordinary.

In year 1961 IMC co-operate with world Council of Churches (WCC) and it reflected theology. It required to directly reflecting in the plan of the Council by bringing mission.  Faith and order and Life and work Mission would swallow by church in the WCC but it may not have realized. On the other side assumption regarding mission were different and hard. It was challenged to the constituted.
The conversion was personal choice for people. Missiogists had same ethical and theological familiarity issue which needed inter skilled cultural and rest seemed to be lacking the need of individuals arranging meeting with the immigrants to the west. Those who know missiology felt its usefulness and they also pointed certain number of success stories. 

Whatever frustrations were there, missiology has facilitated dialogue among the mission practice and mission theory. There are many who value the idea of being reflective practitioners.
It is already noted that missiology has given the break down of the polarization over social evangelism and action.

It has been continuous forced for similar disciplines to ask missiological questions. Bible as a missionay text and its primarily missiological.

On the side missiology also forced Christian anthropology and also seen in reducing tension between anthropologists and missionaries.

It has continuous flaws in the theology of Church development while permitting questions and wants to continue to stimulate. 

It has also sure that religious studies and inter religious dialogue is rooted in the lived religious culture and traditions.

Brief Introduction
Today more than ever, we had witnessed how arguments and evidences had arisen to prove the non-existence of God. Mathematical, scientific, pragmatic and even philosophical arguments are cited to prove His non-existence. As a response to this discourse, the theists do also have their own sets of arguments that prove otherwise. These arguments can be traced back to ancient Greek thinkers which was improved and developed by latter thinkers. In this paper, we are going to prove the existence of God using three arguments, ontological, teleological and cosmological.

Ontological Argument
The ontological argument proving the existence of God was first proposed by St. Anselm in the eleventh century. Later on, it was adapted and developed by different thinkers to prove the existence of God. The ontological argument or arguments is a way or method of proving Gods existence using the virtue of reason alone, without the use of evidences or observation in the world. It was said that ontological arguments are analytic in nature and operates through the use of a kind of knowledge referred as a priori which nature rest on the rationale of human beings. Using such a priori claims and logical operations or implications, the users of this argument proves the existence of God. (Oppy, Stanford Encyclopedia of Philosophy)

First, it is necessary for us to establish or make it clear that some proclamations in the world like a five-sided rectangle can be falsified without the use of any evidence from observation. Such claims do not need any evidence from ones perception to be declared as untrue. Rather, it requires human rationality and the proper use of the operations of logic to assess and solve it. The definition of a rectangle states that it is a shape that is characterized by four (4) sides. To say that there is a rectangle and that particular rectangle has five (5) sides is absurd. Having four sides is a necessary characteristic of a rectangle. To say that there exist a five sided rectangle will be absurd and self-contradictory. (Toner)

The same logic or way of thinking is used by the ontological argument to prove the existence of God, God is embedded with the necessary characteristics that enable us to call Him as God. The same with rectangle, he possesses characteristic that are necessary for Him to be referred as God. Among these  characteristic which is essential is Gods perfection. Perfection implies existence, a being that is perfect cannot be a non-existent entity at the same time since non-existence is imperfection.  In fact, for the defenders of this argument, the statement,  God does not exist  is contradictory in nature. God possessing perfection which implies existence cannot be  non-existent at the same time. Saying that God does not exists is equivalent to  God who exists DOES NOT exists.  This is clear self contradiction of the statement or declaration it self.

Teleological Argument
The teleological argument which is also known as the argument of design is a way of proving God that combine both empiricism (i.e. observation) and rationalism (rules of logic) to prove the existence of God. Some of its earliest proponents are the early Greeks together with latter thinkers  and philosophers like Thomas Aquinas and David Hume. First of all, it is important to determine what teleological means. It came from the Greek word  telos  which means purpose or design. Hence, the teleological argument is a way of proving the existence of God using the purpose or the design of the natural world. (Ratzsch, Stanford Encyclopedia of Philosophy)

As stated, the teleological argument operates using both observation and rules of logic. Primarily, we must first observe the complexity of the world around us. We can see how animals and plants are too complex in terms of its design and cycle. The complexity of humans, our functions, our capabilities, our design together with the complexity of the whole universe (e.g. planets, stars, universe) are also self-evident to us. In fact,  the complexity of the universe it self, together with the living and non-living things that reside on it can sufficiently prove the existence of a great designer who made the possibility of all these. It is impossible to comprehend for the human mind that the complexity of our function, architecture and capability is only a product of chance or luck. (Himma)

A common proof that we can cite for advancing the teleological argument is the history of the creation or building of the universe. Considering the Big Bang is true, only a slight variation to elements or factors like gravity can produce drastically different results. A slight increase in the degree of gravity can enable a big crunch that will not able the possibility of the emergence of life. A slight variation to the degree of temperature on earth can withdraw any possibility of life forming in Earth.

For the proponents of the teleological argument, it is impossible to think that the universe was only created by chance. The chance of our universe to be built in the same condition is one in a million. Without a grand designer who willfully design the universe and the life  that resides on it is impossible to comprehend. The complexity of our universe and the complexity of the living things and non-living things on it can only be made possible by a great designer (i.e. God) who purposely created the universe.

Cosmological Argument
The cosmological argument which is also known as the first cause argument is almost the same as ontological argument in its nature. The cosmological argument is largely based on the human reason or rationality with a little use of observation in the real world. The early proponents of this way or method of proving God or the creator are the ancient Greek philosophers Plato, Aristotle and the medieval priest, Thomas Aquinas. (Reichenbach, Stanford Encyclopedia of Philosophy)

We must first establish the long causal chain that exist in our world. Whatever we witness today or whatever is happening now is a result of an earlier cause. That earlier cause is a result of a much earlier cause. This is a very long chain of cause and effects. If we trace this up to long causal chain, we can arrive in two distinct conclusion. The first conclusion will state that there is no end in this chain of causes and effects. There is an infinite set of causes if we traced back the long causal chain. The other distinct conclusion that is critically different from the earlier conclusion is the necessity of a first cause. This first cause is the father or mother of all the causes. The first cause is the cause of the second cause that resulted to the third cause, so on and so on. This conclusion is what the cosmological argument is rooted. (Toner)

Before we move on, it is necessary for us to determine first why the first conclusion is difficult to accept (i.e. infinite causes). The reason lies on the logical inconsistency that the argument or method will bump. It is impossible for our current past to came from an infinite past. By counting, we cannot arrive to zero (zero means the present) from counting from infinity. It is not just possible. This will lead us to the necessity of a finite past of the universe rather than the infinite past.

After establishing this fact, we can then move on in strengthening the second conclusion (i.e. the necessity of the first cause). To be the first cause, there are some characteristics that is necessary for it. Primarily, the first cause is not caused by anything or anyone. By failure to do or be so, it will be illegitimate for it to be referred as the first cause. Therefore, the first cause is uncreated. No one created or caused the first cause. The first cause must also be eternal. Being an eternal entity, it will exclude the first cause in the framework or rules of time and space. It is an entity  that exists outside space and time, without any start or end. Reviewing these necessary characteristics of the first cause, which is the creator that is eternal, we are simply referring to God. Therefore, God exists because He is necessary for the world to exists. God is the first unmoved cause.

Conclusion
We had stated above three strong arguments that can prove the existence of an eternal being that created the universe (i.e. God). These arguments are the responses in the age old question of Gods existence. Since time and memorial, people are still debating whether God exists or not. Numerous claims and evidences are cited to provide whether He is or He is not. In case, our arguments above are not enough to prove the existence of a diving being that created us, it is understandable. This is because the belief on an unseen being that is the root of our lives can only be made possible by a leap of faith, moving past any evidences or arguments.