The History Of Salvation Theology Religion Essay Example

animals and having knowledge in these areas is associated with being 'cultured'. While there is no clear boundary between culture and the humanities, this chapter will mainly concentrate on culture in a narrower sense. Language illustrates this limited definition as it is both an essential component of culture and a skill that can be developed. Nevertheless, it is crucial to acknowledge that culture goes beyond biological needs within a broader context. Viewing cultural activities as optional rather than necessary may stem from personal preferences.

But civilization is not just a biological necessity; it is also a human necessity. As human beings, we engage in activities like using language, living in societies, forming relationships, residing in houses, and wearing clothes. While these actions are not biologically required, they are crucial for us as humans. One significant aspect of our human nature involves emotions, aesthetics, and interpersonal connections. Our perception of all these aspects is akin to how we view our bodies. It is as if God created us this way - let us celebrate and find joy in it.

The possibilities of human existence are immense, exceeding the understanding of any living creatures. The Bible illustrates heaven as a realm defined by these elements of life - beauty, singing, music, flawless architecture, love (depicted as an adorned bride), joy, and the capacity to directly see and worship God. These essential aspects of being are taken for granted in the subsequent discourse. Just as we cannot avoid our physical bodies, we cannot elude culture.

God has provided us with these natural structures and placed us in a society where we utilize our civilization to engage with others. Our primary objective

is to examine how ordinary adults perceive and interact with the arts within their culture. It is crucial to highlight that our preceding chapters have instilled in us a fundamentally positive outlook on the human body and its cultural capacities, which are divine gifts bestowed upon us by God's creation and Providence. These gifts serve our well-being in this world but can be misappropriated by malevolent individuals. Artistic pursuits and encounters have the potential to be idolized.

Men often speak and behave as though cultural or aesthetic experience was the ultimate accomplishment for humanity. However, similar to other idols, these experiences do not bring true satisfaction. We may be momentarily enthralled by them, but eventually, we are left feeling disillusioned. On the other hand, suppressing this aspect of our nature is dangerous because it can lead to serious issues, just like any deviation from biblical balance ultimately does. If we ignore it, it may resurface with exaggerated importance, much like our sexuality when repressed. Running away from what God has bestowed upon us is not a proper way to honor Him.

The coevals spread

The question of the church's Christian stance towards civilization is an ongoing issue, especially when there are significant generational gaps. It is important to recognize that this divide between generations is more cultural than religious. If church leaders fail to acknowledge the need for new forms of cultural expression, they run the risk of alienating younger individuals with their narrow-mindedness on insignificant matters. This problem becomes even more crucial when leaders lack education compared to the younger generation. However, in countries where higher education is a recent development, this problem can be resolved

by involving educated and devout young individuals within the church. Many countries are actively seeking out such individuals.

The importance of young leaders understanding and appreciating older leaders and their wisdom is emphasized in the text. It suggests that young leaders should have a strong grasp of scripture to fully comprehend the teachings of spiritually-minded elders. The text acknowledges that older leaders were likely correct in their cultural context, and it is advisable for the younger generation to accept this. There is often a divide between less educated elders, who may have limited reading experience beyond portions of the Bible, and the more educated younger generation, who have adopted various worldly practices. However, it is important to recognize that not all of these practices are negative; some can positively impact physical and mental well-being.

Effective communication and leadership play a crucial role in various aspects of life, including young individuals in positions such as government ministers, Trade Union leaders, or university professors within the church. These individuals must navigate the delicate balance between embracing diverse cultures and staying true to their own beliefs.

The older generation may struggle to adapt or fully comprehend the challenges faced by the younger ones. While they may view certain actions as immoral, their children may have a different perspective. Despite this generational gap, guidance can still be provided by emphasizing the importance of maintaining strong principles and remaining steadfast when confronted with evil.

However, since culture is uniquely human-made, each individual must independently discern which actions are virtuous and advantageous versus those that are harmful.

The problem is that older generations often criticize new cultural forms as morally wrong, when they are simply a

matter of changing customs. Young people, on the other hand, may feel they have to accept an outdated culture in order to be Christians, which can lead them to reject both. The issue of cultural differences has become a question of religion, which is unnecessary. In this chapter, we aim to show that the answers are not black and white, but there are clear principles to work with.

Moral wrongdoing in culture

What, then, should we make of the moral tone of much cultural activity? Some modern music not only aims to inspire and relax, but also to promote sexual arousal and simultaneously relax our critical faculties to a dangerous extent. In extreme cases, it can amount to a form of brainwashing.

In a peculiar context, we find ourselves sometimes over-relaxing. When it comes to communication, we often encounter a message that is clearly incorrect and enticing. This doesn't mean that we should completely avoid depicting immorality in art. However, there are subtle differences between accurately depicting evil as portrayed in the Bible and presenting it in a way that makes it attractive or allows us to enjoy an indirect participation in the sins of others. We must question why we are attracted to reading about divorced proceedings or stories of murder, violence, war, and immorality in news articles and literature.

The mistake may be in us, but there is no justification for engaging with literature or watching dramas on television that we know stimulate our negative desires. We don't need to analyze the extent to which the mistake lies within us versus the book or play to understand that we must personally avoid it. There is a lot

of confusion of thought here. Because human nature is sinful, no cultural activity is completely devoid of evil or false qualities. Man never perceives or represents a situation as God does.

All art and civilization have a moral aspect. Even in the most Christian societies, we should not be complacent and always stay alert. Similarly, there is always some goodness in any surviving artwork, and all societies and civilizations have admirable qualities bestowed by God's Providence. However, this does not mean that we should be content with evil and only embrace the good. Taking action can bring about change and will inevitably invite criticism.

The text suggests that it may involve tasks such as using edited versions of Shakespeare's plays for children or supporting a complete ban on obscene publications, regardless of their quality of writing. One example argues that removing nonessential elements from Shakespeare's works, which reflect the immoral customs of his time, would not significantly diminish the value children gain from reading his works. The text questions why Christians should feel compelled to mix potentially harmful content with the many beneficial aspects of Shakespeare's works. The argument highlights that these works are praised as excellent and meaningful pieces of art.

The initial question to ask is whether the suggestive elements are essential to the book's message and artistic merit. If they are, then it is recommended not to read the book and it would have been better if it was never written. There are plenty of other morally upright books of equal merit. If they are not essential, then these parts of the story could have been written in less sexually stimulating ways without compromising its

coherence. In that case, there is no harm in having an edited version similar to the one that circulated happily for many years. Christians must always consider the moral and philosophical content of a work of art.

Regardless of the attractive form through which evil presents itself, it is crucial for him to denounce it. Just as an artist is restricted by their choice of medium, such as the grain and texture of wood in a carving, these limitations can bring out the artist's best work. It adds a unique element to their art.

Every designer should not complain if the building they design prioritizes its usefulness to people. Their expertise is shown through improving the utilization of space and creating it in an aesthetically pleasing way. Similarly, a poet should be constrained by the ethical character of human nature.

An imaginative individual who lacks empathy for others is equally misguided as a designer who prioritizes aesthetics over comfort by creating low ceilings. If artists focused on producing beneficial work, society wouldn't need protection from it. The well-being of the most vulnerable should be society's priority. We don't have to assume malicious intent to determine that distributing someone's work may not be appropriate.

The act of censoring is not entirely negative. Accepting moral restrictions can actually enhance the artistic value of many forms of art. Individuals gifted as writers, painters, musicians, or preachers must be especially cautious in how they utilize their talents. A speaker possesses a risky capability that can easily be manipulated to deceive or trivialize the truth. The greatest peril lies in the misuse of words, when one becomes captivated by their own skill and the

pleasure of artistic creation. The ironist finds themselves in a similar precarious position, similar to certain television programs. As humans, our inherent wickedness easily infiltrates, and if presented in an artistically superior manner, the toxicity may go unnoticed.

The initial temptation of Eve was driven by the attractiveness of the forbidden fruit, as it was described as 'a delight to the eyes'. Christians have often struggled to simultaneously condemn evil and fully appreciate the artistic beauty within the same piece of art. It has frequently been more convenient to completely avoid the arts altogether. However, as humans, we cannot consistently do so without risking the danger of losing our humanity.

Sometimes, like Eve, we must admire the beauty of the fruit, but unlike her, we are aware that consuming it would pose rational and moral risks. Instead, we must focus our attention on other excellent fruits in the aesthetic garden. Eve had plenty of other fruits to consume. This is our current situation. There is much goodness to choose from. It is not a choice between morally corrupt art or nothing at all. Professionals must be cautious not to overlook the distinct position of amateurs.

An instructor who is a tough reader of French literature, for example, often becomes detached and clinical in his reading in a way that his students are not. Only some of them will ever read enough to become detached like him. These few will need time to learn to appreciate and enjoy such writing without the immorality in it affecting them. But for most, the few encounters with good writing may have a negative moral impact that is disproportionate to their value.

Their influence will be both aesthetic and philosophical or moral.

The writer has very few memories of Marlowe, only some dirty jokes that stuck in his mind from when he read them as a sensitive schoolboy. The impact of these jokes was meaningless to him. Perhaps he had an overly sensitive mind, and studying literary criticism could have helped with that, but was it necessary? There are other options. This is not a plea for reading only pious and moral stories where good always triumphs and the villains are always unattractive. It is a plea for moral, theological, and religious factors to take precedence and be judged separately from aesthetic or technical merit. The standpoint is similar to that of a athlete who has to consider not only if a meal is generally nutritious, but also if it is allowed by their training program.

Although it may be a beneficial source of nutrients, it is prohibited due to its detrimental effects on overall health. The importance of moral considerations remains timeless and significant, both for ourselves and for how we impact others. If artistic virtue is prioritized at the expense of moral values, it becomes an idol that should be destroyed. It is not a tragedy if we restrain ourselves from indulging in artistic pleasure.

We all have limitations and prioritize certain things over others. However, there is a significant distinction between reducing the time spent on the arts due to Christian priorities or personal obligations, and cutting back because we believe it is more Christian to go without or because we view the arts as inherently sinful. The former is necessary and justified; it is impossible

for anyone to fully develop all their artistic potential due to time constraints. The latter attitude goes against biblical principles and will have negative consequences in the future.

Some Christians may feel artistically deprived, but there are bigger problems in life. It is remarkable how people discuss the limited nature of the Christian lifestyle or the potential freedom of living heathenishly as if it were worth any amount of money to improve our aesthetic capacity, psychological well-being, or societal wellness. Conversely, Christ often emphasized that there may be a painful cost to pay, in the form of less important matters, for the sake of something truly valuable in this life and the next. However, this does not mean that we should disregard the cultural aspects of life or be negative about civilization.

It is easy to reduce them to their appropriate scale. They are undoubtedly good and excellent gifts from God, but far from being His greatest gifts. We require them for our well-being, but well-being is not the most important aspect of life. None of them are flawless and some appearances are even repulsive; therefore, we must be discerning in our utilization of them. Time is also limited and other things are equally necessary.

The culturally Enlightened

The situation is well exemplified by two subjects in recent literature.

One common theme found in many autobiographies is the narrative of individuals who grew up in a strict Christian community and have since revolted against it. There are numerous reasons for such rebellion, but sometimes it begins with a cultural issue. Those who possess cultural talents may find the

church community to be insignificant. Why is it that no one else appreciates these wonderful things? Indulging in cultural pursuits disapproved by the church may initially cause no harm. In fact, it can provide a sense of freedom and artistic thrill (similar to a spontaneous and reckless kiss). Gradually, the rebel transitions into a lifestyle influenced by non-Christians, finding it to possess admirable qualities and offering profound aesthetic experiences that were absent from their church life.

It appears that we are facing a choice between having a culturally enriched life without religious beliefs or having a religious life without cultural richness. This dilemma can be seen as a real test. If someone with strong religious beliefs encounters this dilemma, they will refuse to accept it as a binary choice. On the other hand, someone with weak religious beliefs is likely to conform to a somewhat healthy cultural norm, but it will dominate their life and suppress other aspects. T.

Howard's Christ the Tigers is a recent autobiography of this kind. The error lies both in the church and in the Rebel. The church could have done more to cultivate a positive and wholesome attitude towards cultural life, alongside a discernment of what is beneficial and harmful in civilization. The Rebel should have maintained his priorities, and hopefully will regain them soon. God has granted us numerous amazing experiences to enjoy; we simply cannot pursue or relish all of them, but only a portion.

It is important to pursue knowledge and experience, but they should not be the ultimate goals. They should be part of a larger whole. Like many others who challenge the norm, Howard eventually states that

he must prioritize knowledge, but he also acknowledges that life has lost its purpose. This is the ultimate consequence of any devotion, especially cultural devotion. It becomes irrationally spontaneous, hoping against hope for a satisfaction that always eludes us. The second topic is about those who were raised in stricter Christian groups, such as High Church "Catholic" or Evangelical, and who have reacted by adopting a theological liberalism that prioritizes cultural enrichment over religious life.

Such critics often fail to recognize that, while they may have a valid point in criticizing cultural negativity, it does not mean they should criticize the entire theological framework of their church. J. King, for example, in his book The Evangelicals, states: 'If I believed that being an Evangelical means accepting male dominance, physical punishment, business biases, narrow viewpoints, poor taste, a desire to control other people's lives, a refusal to accept reality, and a persecution complex, I would abandon Evangelicalism immediately.' This statement reflects a lack of clarity and a misplaced sense of priorities.

We should not be ashamed to stand with true Christians, even if they are ignorant and unenlightened by our superior Greek civilization. This is part of the issue Paul is debating in 1 Corinthians: 18-31. Our argument is that all culture must adhere to the principles of revelation. Here it can and should thrive and be truly nurturing. As soon as it tries to become its own judge, it becomes subject to futility and is actually controlled by other hidden assumptions of which it is often unaware.

Indirect Evil

So far we have only discussed moral wrongdoing in art. The problems of civilization are much broader.

The importance of

the philosophical subject in modern play may be even more significant, albeit less obvious. If the primary purpose of art is to depict the absurdity of life, for instance, what should we do? The first step is to ensure that we do not allow these influences to infiltrate our minds and subtly change our own attitudes. This requires a critical understanding above all else. If a Christian wants to engage with modern play, it is crucial for them to truly comprehend its essence and be able to analyze and respond to its deceptive influences. Some intellectually gifted Christians argue that everyone should immerse themselves in modern "culture". However, they fail to recognize that while they themselves are unaffected by it, others may not possess the ability to navigate through the underlying message and are susceptible to subliminal influence. Gradually, they may adopt the mindset of what they appreciate artistically without being able to critique it.

If we don't know the powerful messages we are absorbing, it's best to be moderate until we understand the medium better and have some guidelines to follow. It's important to remember that our reasons for engaging in the arts don't justify doing so if it causes spiritual harm. When Jesus said, "If your right eye causes you to sin, gouge it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell" (Mt. 5:29), He was emphasizing the need to deal decisively with even the beginnings of immoral thoughts. However, this principle applies more broadly. We must not allow even necessary relaxation to harm our relationship

with God or our ability to live a consistent Christian life.

If we had to choose, it would be better to be Christian but ignorant than cultured but compromised. Of course, the decision is not always black and white, but we might need to limit our involvement in the arts until we can fully understand and benefit from them without harm. The Greek idea of a perfectly cultured and healthy man is an unrealistic ideal. In a sinful world, achieving this ideal would require sacrificing more important things. While it may have its merits, it is not the Christian ideal and can easily become a rival to it.

A Christian Culture

However, our belief in God's creation and His gifts makes it challenging to support the development of a specifically Christian culture in a diverse society.

We should definitely strive to have a positive impact on all of civilization, and it is undeniable that Western society, which has been Christianized to some extent, is a good trade. We are grateful for this. However, if we try to build a separate Christian civilization with our own Christian cultural institutions today, we will inevitably ignore many positive aspects of the non-Christian community around us, and in history, this approach has had serious flaws. It can only succeed if we acknowledge the good in non-Christian civilization. In any case, trying to preserve a specifically Christian political party or daily newspaper is unnecessary unless the other options available are truly barbaric.

Tertullian expressed strong disapproval of the blending of pagan practices with the church's beliefs, as seen in his remark, 'What has Athinais to make with Jerusalem cubic decimeter.' His reaction, while extreme, had

some justification. Throughout history, church leaders have occasionally felt that society has become corrupted and demonic, leading Christians to distance themselves from both. However, this approach is often detrimental in the long run. Although withdrawal may have been necessary temporarily, those involved should have been aware of opportunities to reintegrate positively into contemporary culture.

We cannot completely escape the influence of culture. It is even more challenging to shield our children from it. Furthermore, if we were successful in isolating ourselves, it would become increasingly difficult to share the Gospel with others. That is why literary figures, such as C. S. Lewis in our time, have often been more effective in communicating the Gospel to non-Christians compared to theologians. However, it is also unfortunate that a Christian culture that is disconnected from others has frequently become corrupt or fallen into narrow-mindedness, legalism, or ritualism.

Once again, the so-called Christian civilization has long ago become infertile and insignificant, gradually being infiltrated by a completely non-Christian civilization without anyone noticing. The lack of significance in social life and attitude prevalent in many theological colleges can be a lifelong disadvantage for clergymen. The narrow-mindedness of various sectarian churches and Christian institutions can easily give rise to partisan and legalistic arguments about issues that should not divide Christians. Ultimately, this may deteriorate into a completely secular spirit of seeking worldly status, and so on.

The issue arises from the fact that a significant portion of society is merely existing in a healthy and creative manner, as we were intended to do. It does not take long for the confined 'Christian civilization' to realize that they can learn valuable lessons on a purely

human level from secular civilization outside their community. There are admirable qualities that Christians cannot help but appreciate, revealing the truth behind this supposedly wicked secular society. Young individuals, in particular, embrace it entirely because they have been so isolated from it that they cannot intelligently criticize it and differentiate between what is good and what is evil. Furthermore, an idealized medieval civilization is no longer desirable. Christians, except for very few cases, are unable to dominate culture as they once did, and many of its characteristics are not truly Christian.

In most states today, there are two options: a segregated Christian community in a secular society or a Christian presence in a diverse society. In the latter case, Christians should strive not only to produce art that is specifically Christian (although that would be good), but rather art that is of high quality and truly reflects how God has created the world and serves its intended purpose. The medieval era saw a desire for Christian art and architecture, but often resulted in artwork of lesser quality that had religious themes. Instead, we advocate for "good" art and architecture that is in harmony with God's creation. This approach avoids immorality while still allowing for predominantly human subject matters, such as the Dutch Genevan paintings. Similarly, Christians should strive to ensure that science is not only accurate, but also viewed from a Christian perspective.

We believe that there should not be explicitly Christian architecture (except for Christian spiritual buildings), music (except for Christian themes), economics, or science. However, we will strive to defend all that is good and true in these areas. When it comes to philosophy or

other fields (possibly certain aspects of psychology) where thinking must be directly related to either theistic or non-theistic beliefs, Christian thought and practice will be clearly distinct and diametrically opposed to much other thought. Our ancestors did not have a Christian civilization or significant Christian artistic production to consider when they lived. If this is true, it implies a particular attitude toward the culture of our time.

We should focus on contemplating and reflecting on things that are true, just, pure, beautiful, etc. It is evident that our approach towards society should not only involve condemning what is evil but also enthusiastically embracing the good aspects in the lives of non-believers and those with different beliefs. It is natural to assume, based on our previous arguments, that we should strive to promote and cultivate goodness. Only when certain aspects of our civilization are overwhelmingly evil and harmful should we selectively separate ourselves from them. This should be done with the intention of strengthening our foundation so that we can eventually re-engage and reform them as soon as possible.

Living in states with a long history of Christian influence, particularly Protestant influence, makes it difficult for people to acknowledge that many of the things we now enjoy had to be fought for with great persistence. These things include fairness (the independence of the judiciary), truth, freedom from corruption and bribery, public decency and respect for the elderly and infirm, the tradition of professional service, freedom of speech and religion, and more. These factors ensure that we can live relatively healthy and free lives, and have the opportunity to engage in cultural activities and contribute to the common good.

Of course, these factors vary in degree, but the influential presence of Christianity in society has greatly enriched our cultural life, something for which we should be immensely grateful. However, it will always require continual effort to preserve these values.

However, while the early church was sometimes unable to eat meat in the homes of non-Christian friends (although they were encouraged to do so whenever possible without compromising their beliefs, as stated in 1 Corinthians 10:27-30), we now have the freedom to fully participate in the societal and cultural aspects of life with great enthusiasm. This benefits both us and our non-Christian friends. In the event that our society deteriorates or we relocate, we will have to discern once again what is good and wholesome for Christians to wholeheartedly enjoy, and what is so corrupt that we must distance ourselves culturally. If we are wise, this lack of certain cultural indulgences will be offset by positive influences.