When we think about sin and salvation, a lot of things come across our mind. We get into debate within ourselves about how to view the idea about Jesus’s death on the cross. In my essay I will discuss, the point of view of Paul and Williams who is an African American theologian. Before comparing their views, we first need to understand what Paul believes. He accept the idea that Jesus died for “our sins”. Salvation according to many Christians is only practical through Jesus Christ and his death on the cross is the absolute sacrifice that will make up for the sins of the humanity. Therefore we can say that his death has been presented and classified as a "parole", which really gives us an idea that people 's sin has been forgiven. Because of …show more content…
Now if we look at William’s article, in contrast to other ideas about Jesus 's death, her perceptions were pretty different. She did not agree on the idea that Jesus died for our sins and found a lot of problems with this surrogacy theory. In my point of view, I think that the major differences between both of their idea was that, Williams does not support the interpretation that one has to die for others’ sin to achieve a place in the kingdom of God, rather it can be approved if one have a right relationship. Williams thought that right relationship is extremely important in understanding Jesus death. She points out that, Jesus death really didn 't save mankind rather it gave a new perception to the humankind of seeing life in a more relational and positive way. It is very interesting to see how Williams connected her ideas with Jesus’s death. She also explains that the kingdom of God, is a structure of hope, allocated with right relation to oneself, others and certainly self and God, which therefore is a similar concept which has been indicated in Sermon on the Mount. The encompassing concept of William’s piece demonstrates the life of Jesus and how his life becomes an example for us learn to redeem ourselves for the
By viewing the author’s beliefs on forgiveness by works, her persuasiveness in making her case, and the values expressed by various characters in the book, the idea that atonement by works for sin heals the spirit, can be
6477043 In Martin Luther King’s “Letter From Birmingham Jail”, he discusses the reasoning behind his movement to end segregation using non-violent strategies that were often questioned by those around him. These non-violent actions often took him to places all across the southern United States where discrimination and segregation was rampant. In this letter, King used many literary strategies that helped him convey his ideas.
Williams’ idea to create the freedom to choose a religion to follow, without any question, is an important idea that has stuck to society and this nation. His idea lives strong and well with the American Dream. Likewise, the idea formed another that includes how people could associate themselves with something they could hold to it as their own, instead of following others. “ He argued that an individual Christian would know when he was saved, but could not know about the salvation of other.
He comes to terms at the end, saying that “sin was what you took and didn’t give back.” This literary work is told through the use of several rhetorical devices, including imagery, symbolism, and
For Coates this death was illogical because he believed that Jones embodied the very essence of what a Christian should resemble. Jones displayed characteristics that Coates’ could identify as godly as he labeled him a “one of one.” This death thus made it impossible for him to offer forgiveness because even the forgiveness he did not think could feel the
Christian Response: Salvation, according to the Bible, is due to God’s grace and love. He provided Jesus as the sacrifice for the sins of the world. It’s through faith in the crucified and risen Jesus that we may be saved. Works are excluded (John 1:12; 3:16; Rom. 10:9-13; Eph. 2:8-9).
King knows that the clergymen have profound sense of the Bible’s literature and attempts to use his biblical allusions to reason with them better. By incorporation the Bible into his letter, King compares them to actions he has upon good faith. He states, “Like Paul, I must constantly respond to the Macedonian call for aid”. In this statement, King is comparing his prediction of freedom with Apostle Paul’s gospel. Another formidable source of pathos is King’s experience of true immoral behavior.
In Thomas Long’s The Witness of Preaching, he aims to urge the reader to become a reliable witness of the gospel by way of ample preparation before entering a pulpit. The text offers to the reader a deeper understanding of the ministry of preaching. A useful component of the text contains informative bits of information that make the reader aware of the lengthy but necessary preparation needed for an adequate explanation of the scripture. Of primary importance is the consideration of the congregation when a preacher is first approaching the text. This point is of vital importance as it signifies that the speaker is a member of the body of Christ and the congregation.
On January 3, 1884 Eli Stanley Jones was born in Baltimore, Maryland. There is little recorded information about his childhood and family. As a teenager, Jones was involved in a dangerous street gang. One night, his band of rebels decided to interfere with an event where a traveling evangelist was speaking. However, the message Jones heard during the service that night would alter the course of his life.
Paul idolizes his teachers which he sees a Trent Conway and the Kitteridge’s, he even uses his false father figure Sidney Poitia as a metaphorical teacher. Sidney Poitia is an example of a black African American who overcame diversity that Paul can
Cone’s theological project was similar to the work of liberation theologians in Latin America as they all viewed the Gospels through the lens of the crucified Christ and the bruised, battered, and crushed people that the Messiah identified with. Black theology contends that it is only by taking on the perspective of the black church – and the marginalized in general – that Christians can gain a proper understanding of the character and purposes of God and the work of Jesus Christ. Plantinga notes that Cone wanted “to stress the connection between black oppression and Christian faith in an unmistakable way,” which led Cone to make the provocative “claim that ‘God is black,’” and not literally black in terms of skin color or ethnicity but black in the sense of standing in solidarity with the oppressed. The unpleasant truth is that many of the white standard bearers for the Christian faith have been sending the message, either implicitly or explicitly, that God is white, I mean just look at stained glass windows in cathedrals or religious artwork of the past 500 years that has reinforced God’s unbearable whiteness of being. Cone forcefully argues that this idolatrous image of God needed to be broken to pieces in a similar manner to the iconoclasts who smashed to bits what they deemed to be idolatrous depictions of God in the Middle Ages
Arthur Miller’s The Crucible is based off of the “Salem Witch Trials” that happened in the late 1600s. In the play, a group of teenage girls accuse many people of practicing witchcraft. A young girl, Abigail Williams, accuses Elizabeth Proctor of stabbing her through witchcraft. In an attempt to free his wife, John Proctor confesses his affair with Abigail. When Danforth brings Elizabeth forth to test Proctor’s claim, Elizabeth denies the affair in order to protect John’s reputation.
One of the most controversial topics involving the bible is the ending of the Gospel of Mark. This is a topic that majority of scholars do not agree on and hold a strong opinion on. “…that such a pivotal work as Mark should end so suddenly, so unexpectedly, has been called the “greatest of all literary mysteries”…” The verses starting at Mark 16:9 are where the controversy begins. Many scholars believe that the Gospel ended at verse 8 and that verses 9- 20 were later added on where other scholars believe that the ending is a true ending provided by Mark. This paper will demonstrate that the Gospel of Mark ends with the short ending at verse 8.
Paul’s pneumatology found in his writings has been a matter of interest in recent New Testament scholarship. Gordon Fee has been a great contributor in this area and in Paul, the Spirit and the People of God he outlines the various elements found in Pauline pneumatology giving us greater insight into this subject. In this paper I will highlight some of these elements that are unique to Paul and are not found in the Synoptic Gospels and Acts. The first distinctive of Pauline pneumatology is the way he sees the Spirit as God’s personal presence. For Paul, the coming of the Spirit meant that God had fulfilled the promises He had made to Jeremiah and Ezekiel when He said, ‘I will make a new covenant with the house of Israel’ (Jer. 31:31), and
The dialogue between Jesus and Nicodemus showcases two different viewpoints in understanding salvation. Jesus represents a new shift from the Jewish understanding of salvation which the latter, Nicodemus ‘the quintessence of Judaism’ held (Vawter 429). Though Nicodemus was a Jewish rabbi, there are signs that he believed in Jesus’ teaching when he proclaimed that; ‘Rabbi we know that you have come from God as a teacher, for no one could perform the signs that you do unless God were with