Category: Free Essays

As the topic “ARE WE CIVILIZED” goes towards the long discussion but here I give my outline on every point related to this topic firstly as Pakistan is the country which carry large population including all age group, many areas of Pakistan are uneducated and uncivilized due to many factors, as we talk about the major cities of Pakistan like Karachi, Islamabad and Lahore in these cities we might be say that the people are educated and civilized as compare to the remote areas of Pakistan.

Technology development leads towards the civilized nation but technology doesn’t means civilization, although technology leads our life towards easeness,facility and shrink our working time but still technology failed to happy human being. As compare to the old life of human which is very tough and very hacted but human was happy and peaceful but now a days every thing is available every facility is providable but still human are not happy, there is no serenity in the society. Providing facilities and growing technology don’t lead the nation towards civilization. Technology don’t put smile on our faces.

Civilization it self means the phenomenon of human to live together in a peaceful and happy environment with respect of each other in the society. To implement this thing we should individually think and concentrate on our own activity and behavior, we should

Concentrate on our own personality this is the great and practical words for the whole society if everyone will engaged to improve their selves all the problems will solve and in this sense we would be say that we are civilized nation. if we want to live in a calmful environment we should avoid our bad behaviors, cruel nature and injustice with the weaker of the society or any company and live together in a friendly atmosphere we all should improve our moral values and think same for our brother now the point is are we civilized yes we are civilized but on a very few average scale which is negligible there is still need to become more and more civilized. This is misfortune for us that we live in that society where many people even don’t understand the word civilization.

Education itself play a very vital role in the development of the society, it is the most powerful weapon throughout all the weapon, with the help of this weapon we can win any war, many people of Pakistan are uneducated, due to many factors including some remote areas of Pakistan there is less source to get the even basic education and only fewer or minor will reach towards the higher education. They have no guidance, less sources and less opportunity to learn and to show their skills and talent. It is the part of civilization if people are educated they are aware and they have ability to see the difference between true and false, also they have the clean view about the real things upon fake things. In this manner they have the power to make right decision at the right time. Without any hesitation but with full confidence. Also they understand the power of education and they will precede this education in their offspring as well. And it will become the chain of education.

Poverty is also major factor of our country that restricts the parents to send their children to public or private schools. They have less source of income So they prefer to send their children towards QURANIC education and its all, but both education is essential either its Islamic education or either its worldly education, both has its own importance and its own value there is no comparison between them. Both are compulsory The worst effected are girl children because parents stop them from going to school and hand over trifling jobs at home, girls and boys both have equal right to get the education and take the decision with efficiency, there is a large gender discrimination in our country. It is very big issue in our country many areas of Pakistan is filled with the thought that education is not necessary for woman, they just stay in home, they don’t courage them and don’t provide the opportunity to the woman to get education and shine in any field of education, this is misfortune with them.

I think programs, seminars and different workshops will take place in that areas of Pakistan in which the uneducated people encourage to move forward and learn the things and implement in their practical life. Specially women are encourage to educate their self to grow the coming generation because if they are educated then their generation will also educated also they have the sense of class, grouping and team work and management.

Above all I discussed the current situation and strategies about the topic now I write my own opinion so in my opinion , I totally against and I don’t support it the situation of our country we are totally uncivilized nation. The very first worst part is there countless target killing everyday we hear the news of deaths. We are the nation who burn tires, buses and block the road. Protest on very little things. There is countless bombast in which countless people lost their lives and no one is here to stop this evil deeds and activities, many people injured due to this reason, is this nation is civilized where people don’t know about that either they reach at their home safely or not, where people are always facing problems including electricity, transport, water and gas etc.we named as uncivilized nation in the whole world due to our this situation of the country. Although ALLAH gives us everything in wide variety. HE gives us relation, families also provide all the nature goodness our country is included in the list of fruitful country. We have power to win the world. But we waste our time in the wrong activities, we don’t put up our moral values, we just waste our time in protest also we point out each other instead to concentrate our own personality, we are selfish nation we are liars we are not sincere with each other we are not sincere with our profession with our team. We don’t have ability to ignore each other; we don’t have polite nature and don’t show any positive attitude towards the elders and young. We don’t have respect of the elders. We lacking the moral values and don’t care the emotions of others. I must say we should learn ignorance, peace and prosperity. We learn how to put smile on the faces of others, learn how to make life easy and calm, we learn to live in peaceful environment where everyone respect each other and also give facility to the human beings and make life easy through the behavior and positive attitude.

I recently discussed the situation, I was standing in row to submit the bill suddenly I feel great mass of people push at my back and my leg slip and I drop my position of row and all the people who are following my back position move forward, when I stand to maintain my row position no one give me that position and then I stand in the last position of the row and submit the bill in the last I was very surprised and angry about this unexplainable behavior of people. Regarding this incident I must say that time is important to everyone and everyone should go to their work but we should understand and respect each other, always find and search the way in which you give easiness to the people do not show your wild attitude and behavior. Always think the same way to others as you choice for you.

We should lives our life according to the rule of Islam, and this is very simple if everyone start with their own family and every single person concentrate on their own, think about small points and do practically correct those wrong habits and activity. Make rules in home and follow the rules of your home and also outside the home, think positive, do positive, live positive, speak in the way that people love to listen you and listen in the way that the people want to speak with you. Life is easy for you and for others.

Now I finishing my essay through this lines after all that situation I must say that still we have bad habits, still we are ill mannered still we are uneducated but I don’t stop my words to write these lines about our nation is that only need is to proper guidance we will prove our self as highly civilized nation INSHAHALLAH We proudly stand among the bravest nations as we live in conditions no other nation could not even think to live. We have the strength and the power and above all, we have faith in ourselves. We are very forgiving nation. We always forgave the bad and ill of others, we only remember the good part. We are an optimistic nation and we prove it many times.

The Archangel Uriel is one of the four archangels that rule over the four corners of the Earth. The other three are Michael, Gabriel, and Raphael. Uriel is the least mentioned of these four archangels, if he is mentioned at all. According to some traditions, there are seven archangels. But even in these accounts, these four are the most prominent. There are scant references to Uriel in scripture. Jewish scripture does not mention the archangels by name. In Christianity, Uriel appears in the Gnostic version of the Bible where we learn his name means “The Light Of God”.

Uriel is also known as the angel of Wisdom. His realm is in the mental plane where thoughts, ideas, and creativity reside. As “The Light of God”, the Archangel Uriel shines the light of truth and wisdom where there is darkness, deception, and confusion. Uriel also helps people to control their emotions, guiding them to release anger and overcome anxiety, both of which are obstacles to gaining wisdom. The archangel provides guidance in recognizing and avoiding dangerous situations.

The Archangel of Salvation, Uriel shows people how to heal and brings forgiveness t those who ask. Tradition teaches that Uriel stands before the gates of Heaven and denies entrance to all who have failed to love God. Uriel also offers unconditional forgiveness and holds the keys that unlock the gates.

Uriel is mentioned often in apocryphal scripture and other early religious writings that did not make it into what we now know as The Bible. The archangel is credited with rescuing John the Baptist from the Massacre of the Innocents the king ordered upon hearing about the birth of Jesus. Jewish tradition holds that Uriel checked the doors for lamb’s blood during the Egyptian plagues. Uriel is also one of the select few angels who are allowed to enter the immediate presence of God. During medieval times, Uriel was considered the holy source of heat in the winter.

In Catholic tradition, Uriel is the patron saint of the arts. He is also the patron saint of science, because of the archangel’s association with wisdom, and of those seeking the sacrament of Confirmation. The Coptic Christians venerate Uriel. To many other Christians, however, Uriel remains unknown. There is no mention of Uriel in canonical scripture. In 745 AD, Pope St Zachary condemned the church’s obsession with angels, saying that it bordered on angel worship which is forbidden by the Ten Commandments. He did, however, approve the reverence of certain named angels. Uriel was one of many angels that were left off of this list.

Despite the efforts of Pope St. Zachary, many people still venerate Uriel, especially among Kabbalists and Eastern Orthodox Christians. Uriel’s Feast Day is July 28th as the archangel’s influence is deemed to peak in the middle of the summer. Uriel stands guard over the summer, guiding the ripening of the grain harvest and the blossoming of a multitude of flowers.

Making A Connection With Uriel

Connecting with Uriel is becoming increasingly common among people in the New Age movement and Christians exploring their own deeper spirituality. There is no one correct way to make a connection with the Archangel Uriel. What is important is that you find a method that is comfortable for you. Prayer is obviously the most common method for connecting with Uriel. However, the influence of New Age mysticism has caused a growth in the popularity of meditation as a means of venerating the archangels. Because archangels are ever-present spiritual beings, you can connect with them whenever and wherever you are. Archangels have a historic tendency to appear to humanity in dreams and visions. This is particularly true of Uriel, who operates primarily in the realm between the physical and the spiritual.

Through Prayer

People most often pray to Uriel to grant them wisdom. Unsolicited contact with Uriel is rare and is generally associated with someone becoming a scholar or a prophet of God. Uriel also guides us on our spiritual journey as we transform from our mere physical and carnal nature to one that is more holy and of God. The archangel teaches is the path of wisdom and righteousness, leading us to our destiny of being united with God in Heaven after our death.

Uriel is also the angel of music, the arts, science, and prophecy. People who are actively interested in each or all of these areas are encouraged to reach out to Uriel to intercede on their behalf with God. The archangel helps us to overcome stress in our life, soothing our minds and allowing us to find inner peace. Whenever life becomes seemingly unbearable, Uriel is the archangel who keeps us grounded in our faith and leads us through troubling and turbulent times

The primary method people use to reach out to Uriel is through prayer. The act of praying allows us to communicate openly with God and His angels. Prayer is usually a one-way communication from us to the divine as we seek to have our voices heard. Occasionally, people will receive a directly communicated answer during their prayers. Most often, however, the answers to our prayer occur over time.

As one of the angel who is allowed to be present with God, Uriel is a powerful ally in your prayer life. God listens to His angels and grants them leeway to act on His behalf. Uriel’s assignment is to give people wisdom in all things. The archangel guides our decision making and relieves our anxiety. He allows us to think and perceive the world with a clear mind and stable emotions so that we can make the right choices that ultimately bring us closer to God. As such, Uriel helps us navigate the spiritual realm and makes our entry into Heaven possible.

For those who are new to the act of prayer, formal prayers are extremely useful. God and His angels know what we are thinking and what we are going to say before we say it. Still, God wants us to reach out to Him so that we can use our own freewill to choose to follow and love Him, thus growing in His spirit. If you have not prayed before, formal traditional prayers can help to loosen your tongue and open your heart to a prayerful life. Here is an example of prayer you can use as you begin your quest to crate a connection with Uriel, the Angel of Wisdom.

A Prayer For Wisdom

St. Uriel the Archangel

You are the Light of God

The Angel of Wisdom

Please pray for me

Grant me wisdom

So that I might understand the will of God

Release me from anxiety

Soothe my soul

Open my heart

And guide me along the path of righteousness

So that I might join you

In the presence of the Lord

Amen

A Prayer Of Thanksgiving

St. Uriel, I thank God for the gift of your guidance

And I thank you for the gift of your wisdom

Archangel Uriel, you guide my decisions and keep me on the righteous path

You soothe my mind and bring harmony to my soul

You ease my troubled heart and release me from anxiety

For all of these things I thank you and give you praise

In the holy name of God our Father

Archangels often answer prayers in ways that are not immediately clear to. Praying everyday helps to prepare you to understand the answers. Through experience, you will gain the ability to discern the answers to your prayers from mere happenstance. God and His angels are ever present which means they see your life in its entirety while you experience it one moment at a time. Answers to prayer come in God’s time, not man’s. Through faith you will understand the answers to your prayers and how they affect your life.

Prayer can take place wherever you happen to be. Sacred places like shrines and churches offer quiet and holy places where we can connect with the divine, but you do not have to go to those places in order to pray. All you need is your soul, and open heart, and humility. The words will come when you are ready.

There are two basic forms of prayer – formal and informal. Formal prayers are the prayers that are passed down through church tradition or newer prayers that follow the same form. They generally start by acknowledging who is being prayed to and honoring or venerating them, The person praying then humbles themselves and makes their prayer request. Informal prayers do not follow a traditional form. While their tone is more reverent than casual speaking, the words themselves are generally improvised on the spot or are words that are personally relevant to the one who is praying.

Connecting With Archangel Uriel Through Traditional Formal Prayer

Formal prayer helps us to speak with God and his angels when our own words fail us. When the crowd asked Jesus Christ how they should pray to God, he gave them The Lord’s Prayer. Clearly, any form of prayer will work if it is humble and honest. The use of traditional formal prayers makes the act easier. During stressful situations, we can struggle to find the right words to say. Formal prayer gives us those words as a starting point from which we can add our own words later is we wish.

Using a formal prayer also teaches us how to pray on our own. Traditional prayers follow classical structures that, once learned, can be used to craft something more personal. For centuries, people were persecuted and sometimes executed for reciting these prayers. Knowing this makes reciting these prayers today a powerful and humbling experience.

Saying The Rosary

The Rosary is probably the most well known type of formal prayer. Using a chain of beads, a person recites a series of traditional prayers venerating the Virgin Mare or reflecting on either moments in their life, lost loved ones, or the Passion of Christ.

Rosaries can be used in other ways as well. They can be used for connecting with the archangels by substituting prayers of veneration for the archangel for the Hail Mary prayer used to venerate the Mother of God. A prayer for the veneration of the Archangel Uriel would go like this:

Hail Archangel Uriel, Angel of Wisdom

You are ever present with the Father

And are Blessed in the eyes of the Lord

Bring me comfort, for I am troubled

So that I might become closer to God

Holy Uriel, the Light of God

Guide me on the path of righteousness

Protect me from evil

And pray for me, a sinner

To the Lord our God

Saying the rosary is a prayerful and meditative discipline. Making the rosary a habit will comfort your soul.

Chaplets

Chaplets are similar to rosaries, but smaller and quicker to use. They are also available specifically for different saints and the archangels. The Chaplet of The Archangel Uriel consists of the Medal of Uriel, three beads representing the Holy Trinity, and nine beads that represent the nine choirs of angels. The chaplet can be used in the following manner.

The medal – Holding the medal between your finger and thumb, recite the Hail Archangel Uriel from above.

The first three beads – Begin each bead with the words “Archangel Uriel, intercede for me so that might become closer to God” With the first bead, follow this with the Lord’s Prayer. Using the next beads, follow the words with the Hail Mary and then the Glory Be.

The nine beads – Say these beads in honor of the nine Angelic Choirs, or just use them as a novena. Say the following prayer with each bead.

Holy Lord, God of power and might

Heaven and Earth are filled with your Glory

Hosanna in the highest

Blessed is He who comes in the name of the Lord

Hosanna in the highest.

Closing prayer – Upon completion, say the following formal prayer to Uriel

Archangel Uriel, Fire of God

With your fiery sword of God

Protect me from evil

Bring me to the throne of God

On the day of my reckoning

Show mercy on my soul

And intercede with me

To the Lord God Almighty

Chaplets are more convenient that rosaries as they are easier to carry with you and can be said relatively quickly.

Novenas

A novena is a series of prayers said for nine days in a row. They can be the same prayer, or a different one each day. The nine days of prayer remind us of the nine days the apostles spent in prayer between the Ascension and Pentecost. The days between Ascension Thursday and Pentecost Sunday are the most popular time for saying novenas, but they can be used at any time. Saying a novena to Uriel is often done around the archangel’s Feast Day of July 25th or the Feast Day shared with the other archangels, September 29th.

Novenas can be said with prayers from prayer books, with chaplets, or y praying the rosary. They can also be used in conjunction with meditative rituals. The Archangel is traditionally associated with the number “9”, making novenas a particularly appropriate way to seek your connection with him.

Connecting Through Meditation

Meditating is different from praying and is an important addition to your spiritual growth. During prayer you are seeking an audience with the divine. You want to be heard, whether you are offering praise, asking forgiveness, or seeking guidance. Prayer is essentially an act of active communication with God and His angels.

During meditation, you are seeking to listen more than to hear. There is a place for communicating while meditation, but the act is more importantly an opportunity to be still in body and mind so that you can receive messages from heaven. Through meditation, you enter a trance-like state where you are better able to listen to communication from the angels of the Lord. Mediation can be accomplished anywhere. Using a meditative ritual can be a wonderfully holy and cathartic experience. The process of the meditative ritual brings the body, mind, and soul in to a restful and peaceful state. This opens your awareness to the presence of the divine.

To begin meditating, you first need to find a quiet and secluded place. The church is an excellent place for meditative purposes. Most churches are open between services, allowing people to enter and meditate on the word of God. In Catholic churches, the inner room where the Eucharist is displayed is the quietest area is perfect for reaching a meditative state. Meditating in the presence of the Body of

Christ is a deeply religious experience. Secluded gardens that are off the beaten path are also wonderful places for meditation. If you do not have access to a place like this, however, you can easily create a meditative space within your own home by setting up a shrine using little more than a table, table cloth, candles, and incense.

Once you have found a proper place to meditate, make yourself comfortable and close your eyes. Make yourself become aware of every breath you take, breathing in and out slowly and deeply. As you inhale, feel yourself breathing in the spirit of the Archangel Uriel. As you exhale, allow yourself to release you anxiety and fear. By releasing your anxiety, you make room in your mind and soul for the wisdom which Uriel wants to bestow on you. Meditating is also an excellent way to start your day with energy and focus, or to end your day in a peaceful and reflective state.

Visualization during meditation keeps you focused on your objective and helps you to avoid becoming distracted. This is where icons, statues, and images of the Archangel Uriel can be used effectively. These items do nothing of themselves other than to help you remain focused. Do not mistake the images fr the actual presence of the Archangel Uriel, as that would amount to idol worship. Merely let the images help you to create a vision in your own mind that the archangel can fill with his own presence.

As you go deeper into your meditation with Uriel, you will see a ray of light. The light will either be white, yellow, or gold, as these are the colors associated with Uriel. Uriel is known as “The Fire Of God”, so do not be surprised if you see flames in your vision. The visions of fire or light will join with your actual vision of the Archangel Uriel. This way, you will understand with whom you are present.

While meditating, you must remain passive. Do not try to manipulate or actively understand the messages you are receiving. This can lead to your ego altering the messages in a way that is easier for you to handle. But, this will result in you losing the message from the archangel. You ego is a powerful tool of Satan. To meditate on the message of the archangel, you need to subjugate you ego completely so that you can fully receive the Uriel’s message. There will be ample time to make sense of that message once the meditation is complete.

Connecting With Uriel Through Simply Speaking

Informal conversations with God are becoming common place. Humanity is developing in its collective relationship with God. Where once we could only speak with the Lord in a formal manner, we have learned to converse with God and His angels whenever we feel the need and in whichever way is most expedient and effective. Developing a habit of casually speaking with the divine is more convenient than making time for formal or ritualized prayer, and makes it easier to stay connected with the divine throughout the day.

Formal and informal prayers serve the purpose of teaching us how to pray. From these prayers, we learn to offer praise, remain humble, seek forgiveness of our sins, and accept the will of God. Of these things, remaining humble is vital. To receive the blessing of the Archangel Uriel, we must acknowledge that we are not deserving and ask for these blessings along with his mercy. Pride is another tool of Satan. Thus, we must eliminate our pride to ensure out connection with the archangel.

Simply speaking to Archangel Uriel is particularly appropriate during emergencies. When we are suffering, God doesn’t expect us to just stop what we are doing, grab our rosary, and find a church. He wants to hear from us immediately, just as Christ called out to Him on the cross. Jesus Christ showed us that we can speak to God just as effectively whether we are in a peaceful garden or under extreme physical and spiritual anguish. Having a chaplet, medal, or charm handy can give you something to hold on to and focus on, and also serves to help you to relax. However, they do nothing more than that. The items are not magical on their own.

The Use Of Writing To Connect With Uriel

Communicating with Archangel Uriel through writing is very effective. Not only does it help those who write better than they speak to make a connection, it creates a journal of that communication that can be referenced later. Sometimes the messages we receive from angels are difficult to decipher immediately but become more clear with the passage of time. Creating a written journal of these messages allows you to review them as time goes by. The journal can also help you to give advice to others who are in your same circumstance, or can persuade people to write to angels on their own.

Angelic writing takes two forms – automatic dictation and automatic writing. They are similar in that you need to put yourself into a meditative state to begin, as you will be allowing Uriel to use your hands to deliver his message. With both forms, you also need to receive the message without judgment, allowing it to flow directly from the angel to the paper. Modern technology can be used as well by simply replacing your writing instrument with a keyboard.

When using automatic dictation to connect with Uriel, you will listening to the message the archangel gives you and writing it down. You will start the process yourself through prayer and meditation so that you can become aware of the presence of Uriel. Nest, write down you question or request for the archangel on a piece of paper. Now, stay ready to write and listen for the archangel’s response. It is vital that you write down whatever message you receive, even if it doesn’t seem to make sense. The process of interpreting the communication while writing puts the ego in the way of the communication, rendering it invalid. Continue to write whatever you receive until the message stops. Once the communication is over you can then go back and try to understand what you received.

Understand also that the answer you receive might not be the answer you want. The Archangel Uriel is wise and knows what is best for us. Often, what is best for us seems confusing or comfortable at first. You must trust these messages through your faith. Also, if the message is confusing, don’t try to force meaning into it. Allow time to pass and revisit the message from time to time. Eventually, life experiences and the passage of time will help you to understand what the archangel was telling you.

Automatic writing is a little bit different. After asking your question of the archangel, sit completely still and let your pen hover over the paper. When you start to receive the message, the pen will start to move over the paper on its own. Do not try to influence the motion of the pen. Keeping your eyes closed is a good idea, because you might be tempted to finish a word that you think you recognize when the angel is trying to communicate something else. Keep in mind that the communication might be a picture instead of words. Trying to influence the outcome will result in a communication that is inaccurate and makes no sense.

Both forms of angelic writing require you to free your mind completely of all preconceptions and allow the communication to flow freely. Do not allow yourself to edit, correct, or judge the communication. Simply accept what is given to you. If it doesn’t make sense, save it and come back to it later. Angelic messages come to us with an understanding of a future that we have yet to experience. Given time, the message and guidance you receive will make perfect sense to you.

Connecting With Uriel In Your Dreams

Archangels are quite fond of communicating with us through our dreams. When Uriel appears in dreams and visions, the encounter is very intense and intimidating. Archangels are no-nonsense, straight to the point communicators. There is no small talk, they are strictly about their business.

Unsolicited interactions with Uriel are extremely rare because so few people can handle the gifts of wisdom and prophecy that Uriel bestows. Should you be visited by Uriel in your dreams, count yourself most fortunate. Uriel only visits those who the archangel believes can handle the intensity of the connection. And, the gift of prophecy he endows people with comes with great responsibility. Uriel is a teacher, and the lessons can be difficult ones. Always remember that, no matter how uncomfortable the message or lesson is, it is being bestowed upon you with love and grace.

Reaching out to Uriel in your dreams is not dangerous, nor is it for the faint of heart. You must prepare yourself for the encounter by praying to Uriel to deliver you from fear. The powerful presence of the archangel is known to cause immense fear. This is due to the archangel’s God-like power, and not from any intent from the archangel to cause you to feel afraid. Believe that the archangel will not allow harm to come to you, and you should be able to relax and allow yourself to receive his presence.

If you want Uriel to appear to you in your dreams, set yourself up before going to bed. Start with several prayers to the archangel. Rosaries and chaplets are perfect for this purpose. Then, as you drift of to sleep, repeat the words “Archangel Uriel, allow me into your presence.” As you fall asleep, your resting souls will enter the spiritual realm where the archangels reside. There, you will meet Uriel and receive your message.

Recognizing The Presence Of The Archangel Uriel

Making a connection with an archangel is a deeply religious and overwhelmingly emotional experience. These are the angels who will defeat Satan during the end times, who announced the birth of Jesus Christ to the world, and who deliver God’s messages to humanity. But just because a spiritual experience is immensely powerful does not necessarily mean that an archangel is present.

Here are some clues to help you recognize when the Archangel Uriel is present.

1) You gain new insights and wisdom – The Archangel Uriel is assigned to give people divine wisdom. If after your attempts to connect with the archangel you find yourself with a new understanding of your situation, you have likely been in contact with Uriel. Connecting with Uriel will cause your focus to move off of your worldly problems and on to God. You will become conscious of the everlasting presence of God and His angels. You might also find that you have received the gift prophecy. With this gift, you will not necessarily be able to foresee the future, but you will clearly see the consequences of your actions as well as the actions of others, and you will be able to guide people along the path of righteousness.

2) You suddenly grow in confidence – Your new found wisdom will boost your confidence. You will feel empowered as you set wisely set yourself on the path to God’s glory. This confidence will not resemble cockiness. Rather, you will hold yourself and act in a way that reveals your understanding of God’s will in your life and the life of others. Many will be drawn to you for this, while others will shun you due to their lack of faith in God.

3) You will be motivated to help and serve others – God and His angels grant these gifts to humanity not to be hidden but to be used to help others. A true connection with Uriel will be a life change in experience. You will feel obligated to use your new wisdom for the good of others, not for your own selfish gain. Interactions with the archangels spur us into action for the glory of God. This motivation to help others will also come with the ability to make positive changes in the lives of others. You will have the Archangel Uriel with you always to help you help others.

4) You will see or feel light, fire, and/or electricity – Uriel is the Fire of God, and is associates with brightness, heat, and energy. People who have connected with Uriel report feeling an electric charge flow through their body. Some have also seen a flame or fire that burns hot and bright yet destroys nothing. Although nothing seems to be destroyed by the fire, it burns so hot and bright that you can smell the heat

5) The sights, smells, and sounds of Uriel – Besides light and fire, Uriel is associated with the colors white, gold, red, yellow, and orange. When the archangel is present, you will smell the pungent and spicy aromas of sandalwood, cinnamon, and nutmeg. You might even have a vision of a beautiful angel dressed in leather and armor and holding a sword of fire, or riding in a chariot holding a bow and arrow. For more casual encounters, Uriel will appear dressed in a red tunic with leather sandals or boots. Uriel is also the Angel of Music and the Angel of Poetry. The patron saint of artists and musicians, Uriel’s presence is always accompanied by the beautiful and poetic music of the Angelic Choir.

When you receive a message from Uriel, you will no it to be authentic if you are compelled to act on the message right away. Your new wisdom will excite you and guide you in the right direction. Archangel encounters are highly motivating and life changing. One cannot help but change they way they see and approach the world after such an encounter.

Connections with archangels can also be terrifying. These are powerful spiritual beings that are closely related to God the Father. The Bible states that no one can set eyes on the Lord and survive. While the same is not true of the archangels, the encounter is indeed similar. Feeling afraid during an encounter with an archangel is entirely natural. If you ask the archangel to remove your fear, you will immediately be out at peace.

Asking Uriel’s Help With Life’s Struggles

The Archangel Uriel is adept at helping us with our daily struggles. From Uriel we can the wisdom and insight we need to make the right choices on a daily basis. God has assigned Uriel the ask of granting us wisdom in order to bring us closer to Him. This is his greatest gift. Uriel will clear your mind of anxiety and dread, and fill it with holy wisdom. When Uriel presents you with his wisdom, he will change the way you perceive the world, the spiritual realm, and your place in each. You will no longer wee yourself as a mere mortal being. You will understand you place in God eternal plan for the universe. This wisdom will rule your every though and action. You will no longer feel lost. Rather, the way of the righteous will become clear to you and you will follow that path with a content and sacred heart.

Also known as the Archangel of Salvation, Uriel helps us with every aspect of our lives. He grants us the power of unconditional forgiveness. He shows us how to turn disappointment and failure into victory for the glory of God. And, he will be waiting for us at the end of our days here on Earth to grant us access to the Kingdom of Heaven.

Archangel Uriel will intercede with God on the behalf of anyone who asks with a humble heart. Our mortal experience is rough, but necessary to prepare our souls for the paradise that awaits us in Heaven. The wisdom Uriel grants us gives us the ability to navigate our way through out most troubling times without straying from our path or losing our faith in the Almighty.

Anytime you feel overwhelmed in your life, you should seek guidance from the Archangel Uriel. As the Angel of Music, Uriel can bring all aspects of our life into harmony. If you are not getting along with coworkers, Uriel can bring peace. If you are struggling with problems that you have caused for yourself, Uriel will help you to forgive yourself and find your way out of you self-imposed predicament in ways you did not see before making your connection.

Asking Uriel For Help With Health Problems

The Angel of Music wants our entire life to be in harmony. This includes our spiritual, mental, emotional, and physical health. The archangel understands that our physical well-being takes a toll on our spiritual health and can erode our faith in God. Along with spiritual wisdom, Archangel Uriel gives us the wisdom to make the right choices in regards to our health so that we can take better care of our bodies and treat them as a temple to God.

Uriel is also ever-present with God, which makes him a great intercessor whenever we need healing. Asking Uriel to intercede on your behalf when you are ill or injured will bring a multitude of blessings. First, it will open your heart and soul to receive the healing power of God. Second, it strengthens your mind and spirit, which in turn helps you to endure the healing process. Also, Uriel will give you wisdom so that you will be able to take the proper steps to let our body heal. He will bring all the systems of your body in to harmony, so that they can work as one to heal your body on the inside.

Uriel is also a worthy ally to have when we find ourselves to be terminally ill. All of us end our lives in the same way. We all must die. When your God appointed time has come, Uriel will be there to protect you and to welcome you at the

Introduction

The Arab World contains many traditions that features its societies. Woman role was and is still in many Arab countries limited to being a mother and a household. For many decades, early marriage was the main feature of Arab society due to the long cultural roots and habits that consider the honor of the woman is to be a mother . Family is considered the holy principle for Arab societies whatever their religion .

In the recent years , the Arab world has been passed through many challenges and external pressures represented in globalization ,international and economic changes , opening to world cultures , decrease of welfare and decline of economic performance in many Arab countries which resulted in increase of unemployment, inflation and increase of poverty among most of Arab people.

In the past and near present , early marriage was considered an easy solution especially among poor people to face their hard life . Today , especially after increase of human rights concerns including more freedom and rights for woman , the early marriage started to decrease . however , the problem now is not only the early marriage in some Arab countries but the the main problem is the increase of married women that exceeded thirty years and sometimes they die before they marry .

The majority of the Arab populations live in cities working in industrial or service sectors. Today, Arab women are more educated and more likely to work outside their homes for personal and financial independence. These changes create a new image of woman and change her past traditional role as a mother and household.

The objective of this research is the studying of marriage issue in the Arab world because marriage is one of the key important factors that determine the social and economic present and future in the Arab countries. Both problems of early marriage and increase of average age of marriage of marriage are explained. Finally, a recommended solutions and actions are proposed in order to naturalize the two problems for decreasing the negative impacts and creation of better Arab societies.

Importance of Marriage in Arab Society

Family is the main concern in Arab societies. Family is considered the main social security system for young and elder people in Arab countries. Family and marriage are at the core of interest in majority of Arab communities because they are the legal and accepted way to make man and woman can live together , having relations and kids in legal and religious way which is accepted by their society.

Early marriage in Arab World

Early marriage is any form of marriage that takes place at age of 18 years. Early marriages are often associated with enforcement. Forced marriage is the marriage conducted without full consent of both parties and sometimes with a threat [1].From human rights point of view, early marriage is considered a violation of human rights conventions. In Arab societies- especially developing countries- early marriage, is considered a means of securing young girls’ future and protecting them. Wars and social problems may leads also to early marriage as in Palestine, where the intifada has led to earlier marriage.

Many countries in the world have declared 18 as the minimum legal age of marriage. However, more than millions of young girls are expected to marry in the next decade according to the international statistics. [1].

Early marriage has decreased in many world countries in the last decades. However, it is still common in rural areas and among poor people. Poor parents believe that early marriage will protect their daughters and save their future. Young girls are forced into marriage by their families while they are still children because they think that marriage benefits them and secure their financial and social future.

Early marriage violates children rights because it decreases their human development, leaving them socially isolated with little education, skills and opportunities for employment and self-realization. These conditions ultimately make married girls vulnerable to poverty .Early marriage is a health and human rights violation because it takes place within the context of poverty and gender inequality with social, cultural and economic dimensions [2].

Reasons of early marriage in Arab World

There different reasons of early marriage in Arab countries, some of these reasons are referred to cultural reasons , others are referred to economic reasons . Some of theses reasons are :High poverty rates, birth rates and death rates, greater incidence of conflict and civil wars, lower levels of overall development, including schooling, employment, health care and believes that early marriage is a means of securing young girls’ future and protecting them [3].

Effects of early marriage

In many Arab countries the problem of early marriage still exists. It’s important to understand that early marriage has serious health, economic and sychological effects that may lead to society failure and destruction of the main family role in the society .

When a young girls become wives they are required to do a many hard domestic duties, including new roles and responsibilities as wives and mothers. The young bride’s status in the family is dependent on her demonstrating her fertility within the first year of marriage when she is not physiologically and emotionally prepared [5].

Young wives are forced to be responsible for the care and welfare of their families and future generations while they are still children themselves. They have no decision making powers, restricted mobility and limited economic resources. Early marriage is a direct cause of woman poverty and wide age gaps between younger married girls and their spouses create unequal power relations between the young bride and her older and more experienced husband, resulting in husbands having total control over sexual relations and decision-making [4].

Young wives are often unable to make wise plans for their families and may be forced to select between one of two hard choices: either to tolerate husbands’ violence or to make crimes (killing them). AIDS epidemic increases in young women due to the combination socioeconomic, cultural and political factors that put young women at greater risk of HIV infection due to the lack of sexual knowledge and limited access to information and resources. Younger women may face unsuccessful marriages and divorce could happen as a result of lack of maturity, incomplete independence, limited time to get prepared for marriage and having kids, dealing with education/career building and family formation at the same time.

Feature of marriage in Arab society

There are some significant features of marriage in Arab countries . Those features are relatives marriage, urfi marriage , mutaa and messyar marriages . Urfi marriage is the most unaccepted marriage in many Arab countries because it dosen’t secures wives rights in case fo divorce or deny of their husbands of the marriage itself. Realatives marriage is the most common and liked in many Arab countries for keeping the families wealth (in case of rich family), or for familiarity and strong relations among poor families. Mutaa marriage is significant in north Asian Arab countries . on ther hand messyar marriage is significant in Persian countries .

In Egypt , marriage became a problem due to economic problems associated with high costs of marriage including dowry, homes, furniture and even foods. It is impossible for a young graduated youth to save the money for marriage without their families support or other sources. The impacts of marriage difficulties in Egypt has reflected seriously on the society and created new phenomena such as violence against women such as rape and dely of marriage age after 30s and sometime no marriage.

Women’s rights regarding marriage

According to the international human rights conventions, woman has the rights when entering, during and at the end of the marriage. When entering marriage, woman has the same right as a man to enter marriage only with full consent. A woman married under minimum age shouldn’t be considered legally married. Marriage must be registered in an official registry. If a woman marries someone with another nationality, she will not have her nationality automatically changed to that of her husband unless she chooses that [6].

During marriage, woman has the same rights and responsibilities as man. She has the right to equal access to health services, the right of protection from violence within the family. She also has the same rights as a man to decide freely about the number and spacing of children and to have access to information, education and means to exercise these rights [6].

Woman has the same rights and responsibilities as her husband towards children regardless of her marital status and family benefits. Change in woman’s husband nationality during marriage doesn’t imply that her nationality must be change. If woman is employed she must not be discriminated against on the grounds of marriage and maternity.

At the end of marriage, woman has the same rights as man when a marriage ends. Neither woman nationality nor that of her children shall automatically be affected by the ending of a marriage. Woman has the same rights and responsibilities as a man towards her children regardless of her marital status [6].

How to solve the problem?

The recommended solutions for improving marriage situation in Arab World are:

Using International pressure specially regarding woman rights stated in human rights conventions on Arab countries to follow the Women’s Conventions.
Following poverty reduction strategies
Making the required reforms of marriage and family laws to meet the human rights standards and monitoring the impacts of these laws on Arab societies.
Providing safety employment opportunities for youth specially girls and women affected or at risk of early marriage.
Ensuring the right to education and information for girls, including married girls.
Providing incentives to encourage families to educate their children.
Encouraging activities that change the attitudes and behavior of community and religious leaders – especially regarding early marriage, girls’ education and employment.
Developing rules that redefine acceptable ages of marriage and offer social and economic supports that allow parents and girls to delay marriage until suitable age.
Raising consciousness about child marriage consequences and impacts of increase of average age of marriage as well.
Promoting legal, and chosen forms of marriage
Supporting married young girls
Work cited
Stephen H. , “Early Marriage – Child Spouses “, Innocenti Digest no. 7, UNICEF , March 2007.
UNIFEM, “Forced and Early Marriage”, “URL:http://www.stopvaw.org/Forced_and_Early_Marriage.htmlMinnesota”, Advocates for Human Rights, August 2007.
Forum on Marriage and the Rights of Women and Girls, “Early Marriage and Poverty Exploring links for policy and program development” ,2003.
UNFPA, “The Promise of Inequality: Gender Inequality and Reproductive Health”, “URL:http://www.unfpa.org/swp/2003/english/ch2/index.htm”, 2005.
United Kingdom Foreign and Commonwealth Office, ” A Choice by Right: Working Group on Forced Marriages Child Marriage Fact Sheet, 2000.
The International Women’s Tribune Centre Rights of Women, “A Guide to the Most Important United Nations Treaties on Women’s Human Rights”, New York 1998.

The present-day emphasis on religious pluralism has made more pressing than ever the call and need for a genuine interreligious dialogue. However, experience has shown that a genuine interreligious dialogue is always difficult if not impossible to come by not only in Nigeria but in other parts of the world as well. The reason for this is not farfetched. For me the most notable reason among others is the claim of superiority by some religions over others. This claim suffocates any efforts to any interreligious dialogue that is based on mutual and equal footing. Whether this claim will ever cease to be made is difficult to ascertain. Yet different religions in Nigeria as well as in other parts of the world need a platform with a value capable of generating a genuine interreligious dialogue. This paper argues that applying the value of African communalism into the Religious Ecumenical Bodies in Africa will help to achieve a genuine interreligious dialogue in this part of the world. This is true since according to Chukwuemeka Nze “The spirit of oneness predominant in African communalism precludes domination and impositionaˆ¦” [1] which is mainly what interreligious dialogue needs to be genuine. To flesh out this paper, I will first explore the concept of African communalism. Then, I will argue for its application into the Religious Ecumenical Bodies in Africa for a genuine interreligious dialogue.

The Concept of African Communalism

In Africa, members of the community to which an individual belongs, comprises not just the living but also the living-dead or the ancestors, and the unborn or the “yet-to-be-born”. [2] In this community, the guiding principle is the spirit of African communalism rooted in the realization of the fact that one needs the other members of the community for one to exist and have meaning in life. Hence, communalism is one of Africa’s greatest values, which emphasizes communal existence or living over and above individualistic mode of existence. It is an African cultural value or worldview where “the individual is a part of the community which is an organism.” [3] It is a concept that portrays African community spirit. For Simeon Eboh, “the traditional African communalism considers the individual and the community as a whole. One lives from birth to the grave, in an unbroken inter-dependence. Life is essentially cooperation and mutual co-existence. Every member of the community feels secure and fulfilled.” [4] Nze defines it as “the social life of the African which is founded on the African belief that all human beings are members of one family of mankind.” [5] Trying to portray this concept of African communalism, Bede Ukwuije argues for the importance of community and the place of individuals in African traditions. He says: “The community is very important in African traditions. Africans live in community. The individual person is a network of relationships.” [6]

The concept of African communalism can be seen in its South African expression -ubuntu, which basic norm “is that human existence is interconnected and communal.” [7] Like ubuntu, African communalism is expressed in this South African aphorism, “Motho ke motho ka batho”, which quoting Ramose, Heinz Kimmerle interprets as meaning: “to be human is to affirm one’s humanity by recognising the humanity of others and, on this basis, establish respectful human relations with them.” [8] This is to say that the human interconnectedness that is expressed in African communalism necessitates an interrelationship that is based on “mutual recognition and respect.” [9] The concept of African communalism can also be deduced from Innocent Asouzu’s complementary ontology of ibuanyindanda, which “seeks to grasp the idea of being as being from the preceding conditions of its complementary comprehensive interrelatedness.” [10] It is an ontology that creates “conditions that make for understanding among diverse peoples”, the lack of which makes any “meaningful discourse” or dialogue very difficult to come by. [11] This kind of worldview is not without its implications.

The Implications of African Communalism

One of the implications of African communalism is the fact that a person can only be a person because he or she lives and acts in a community. [12] In other words, it is a community that gives a person his or her identity. The “complementary” interrelatedness that is characteristic of African communalism makes it obvious that one is seen in others and others in one. Based on this interrelatedness, John Mbiti describes the relationship between an individual and his or her community. He says:

Only in terms of other people does the individual become conscious of his own being, his own duties his privileges and responsibilities towards himself and towards other people. When he suffers, he does not suffer alone but with the corporate group; when he rejoices, he rejoices not alone but with his kinsmen, his neighbours and his relatives, whether dead or living. When he gets married, he is not alone, neither does his wife ‘belong’ to him alone. So also the children belong to the corporate body of kinsmen, even if they bear only their father’s name. whatever happens to the individual happens to the whole group, and whatever happens to the whole group happens to the individual. The individual can only say: I am, because we are, and since we are, therefore I am. [13]

Worthy of note is the fact that as far as African communalism is concerned, no individual suffers or rejoices alone, but with the entire community. This is important because it will necessarily play out well when I will be arguing for the application of African communalism into the Religious Ecumenical Bodies in Africa for a genuine interreligious dialogue. Still following this outlook of African communalism and the human interconnectedness it characterizes, Stan Chukwube says, “One’s action is considered moral or immoral depending on how that very action enhances or impedes the welfare of others and the smooth functioning of the community. The concern of Ndigbo (Africa) is not how good or bad an act appears to the individual but how the community evaluates it.” [14] This could be seen in Chinua Achebe’s Things Fall Apart where Okonkwo violated the “Week of Peace” by beating Ojiugo his wife; an act that was seen as an abomination that “can ruin the whole clan”. He was made to pay a fine that was used to pacify Ani the “earth goddess” consequently reconciling him with his wife, with the whole community, and with Ani. [15]

The interconnectedness that is seen in African communalism implies that no individual person can make it or survive all alone. His or her survival depends on the survival of the community from which he or she draws his or her vital force. Kofi Asare Opoku seems to agree with this when he says: “The concept of communalism implies that the well-being of all is that which determines the good of each individual in the community, for the welfare of each cannot be considered without reference to the welfare of all.” [16] He illustrates this with the Akan art of a crocodile with two heads and two tails but with a common stomach. Though the crocodiles are inseparable from each other, the heads remain distinct. What each of the heads eats, enters into the common stomach, for the personal and collective good of the crocodiles. [17] Consequently, the preservation of the community is a sine qua non and an onus of every member of the community. V. Mulago, commenting on the relationship between the individual and the community and the responsibility of the individual members of the community in African communities says:

the family, clan or tribe is a whole, of which each member is only a part. The same blood, the same life which is shared by all, which all receive from the first ancestor, the founder of the clan, runs through the [veins] of all. Every effort must be directed to the preservation, maintenance, growth and perpetuation of this common treasure. The pitiless elimination of everything which hinders this end, and the encouragement at all costs of everything which furthers it: this is the last word in [Africa] Bantu customs and institutions, wisdom and philosophy. [18]

Owing to the interrelatedness, which is the underpinning principle of African communalism, every member of the community has the obligation to share with the others. Laurenti Magesa says: “Reluctance or utter refusal to share “with God, one’s ancestors, other persons in the community, and the community itselfaˆ¦destroys the ‘communitarian’ purpose of the universe and is immoral.” [19] Just as a fish cannot live outside water, an individual in African worldview knows that he or she has no meaning and no existence, once he or she is alienated from the community. His or her life can only be “grasped as it is shared.” [20] H. Sindima puts it this way: “We cannot understand persons, indeed we cannot have personal identity without reference to other personsaˆ¦. The notion of being-together is intended to emphasize that life is the actuality of living in the present together with people, other creatures, and the earth.” [21] The understanding that “all realities are in mutual complementary relationship with each other and can be so grasped as serving each other” [22] implies that an individual does not live solely for himself or herself. His or her existence must complement the existence of others in the community just as theirs complements his or her own. In fact, African communalism implies that the individual’s due and rights are respected; that he or she is mutually supported and encouraged in the spirit of “live and let live,” to fully, develop himself or herself. [23] Since no individual is considered superior to the other, everybody is carried along in communal decision-making. [24] The fact that the individual in African communal life is mutually encouraged and supported to fully develop himself or herself shows that African communalism encourages and supports, not uniformity, but unity in diversity. One could rightly say then, that in African communalism, the joy of living can only be realized when living denotes a life that is lived in mutual relationship. Asouzu articulates it this way:

The joy of being that is characteristic of being, in its deepest complementary ramifications, is not complete unless this joy is a shared act in the mutual transcendent experience of complementary unity of consciousness, which turns out to be the highest form of communal experience (onye aghala nwanneya) in its universal dimension. [25]

The complementary interrelatedness that is seen in African communalism implies that no individual member of the community is complete all by himself or herself. He or she is lacking something that needs to be supplied by the other. Asouzu refers to this lack in an individual as a “missing link” that requires “other missing links” for the realization of its being. He says, referring to the implications of the complementary ontology in African communalism:

The implications of this are that no missing link can uphold its being solely on its own. It can do this only with reference to the whole and in complementary harmony with other missing links whose legitimacy and determination are necessarily dependent on the type of union that guarantees their being. It is for this reason that one can say that to be is not to be alone (ka so mu adina). [26]

He goes on to add that “all missing links attain full authentication and meaning when considered within the framework of complementing units that serve each other mutually and necessarily.” [27] Indeed, in the spirit of African communalism, no individual would like to be alone, knowing that he or she would not succeed. The importance of complementary interconnectedness in African communalism is commonly expressed in many folk tales, adages, and proverbs in Africa. For example, the Igbos commonly say that when a thing stands, other thing will stand beside it (Ihe kwuru ihe akwudebe ya). If a person buries himself or herself, one of his or her hands will be out [28] (onye lie onwe ya out aka ya aputa n’elu ala). That is to say, a corpse cannot bury itself. P. Bock, quoting K. A. Opoku says: “Life is when you are together, alone you are an animal.” [29] Within the context of African communalism,

the relationship between the subject and the centre of its harmony turns out to be one that is complementary and not one that is fragmented, polarised and exclusivist. It is a framework where units do not relate to each other as discrete quantities oblivious of others. Here, to be is not to be alone (ka so mu di) but to be in mutual relationship of service in complementarity. [30]

The above citation implies that an individual can hold a different view or idea contrary to another member of the community, but he or she does not for that matter stop being in mutual relationship with the other. He or she knows that there is something lacking in him or her, “a missing link” in the words of Asouzu, which can only be complemented in a complementary interconnected relationship with the other. This why the ontology of ibuanyindanda or the complementary interrelatedness which is embedded in African communalism, “has the capacity to reach out to all possible relations most especially when the interests of stakeholders seem to vary because of their idea about the world and reality in general.” [31] Thus, African communalism rules out claims of any possession of absolute truth or knowledge of any type by an individual. In other words, no individual has an absolute possession of anything as to be independent of the other. This can be seen in an Igbo African adage which says: “If the right hand washes the left hand, the left hand will wash the right in turn” (Aka nri kwoo aka ikpa, aka ikpa akwoo aka nri).

The philosophy of African communalism implies that African Religion is communal in nature. It is a religion that is human-centered, rather than Theo-centric. It is overtly utilitarian not in the individualistic, but communal sense. [32] No individual is exclusively guaranteed life beyond. For a guarantee of life beyond depends on how well an individual lives here on earth in relationship with the other. In which case, life beyond is guaranteed not just to the individual alone, but the individual and the community. [33] For though, the individual is distinct, he or she is inseparable from the community. In African communalism and by extension African Religion, therefore, one could rightly affirm that to be is to be in relationship with the other. “This mode of mutual complementary relationship” according to Asouzu, “becomes most actual in day to day encounter with the opposite other. It is a form of relationship carried out in mutual dependence and inter-dependence, as service in complementarity, outside of which no human existence in its insufficiency is thinkable.” [34]

Scholars, especially African theologians, differ in their views as to whether one could talk of African Traditional Religion or Religions. Mbiti for example, is of the opinion that one can talk of African Religions in the plural due to the fact of the many African tribes with their distinct religious systems. [35] Bola Idowu, on his own part, argues for African Religion in the singular, owing to the fact that God is the true factor of religion and this factor is identical in all the religious systems in Africa. [36] Aylward Shorter avers that we should refer to African Traditional Religion in the singular, claiming that different African religious systems interact and influence one another to various degrees, while maintaining their distinctness. [37] Emefie Ikenga-Metuh doesn’t seem to take a side; rather, he offers a caveat not to lose sight of the similarities and dissimilarities in African Religion, in whichever side one decides to take. [38] What may seem to be a problem for some of these great scholars is indeed, an implication of African communalism. Just as the individual in African communalism is distinct but inseparable from the community, so are these various African Traditional Religions distinct but inseparable from the one and only African Traditional Religion of the African ancestor. The way the individual in African communalism lives in a mutual relationship with the other, although, he or she maintains his or her distinctness, so does each of these distinct African religions live in a complementary relationship with one another. Shorter is right then, in maintaining that these different African religions interact and influence one another to different degrees, in spite of their distinctness as noted above.

The philosophy of African communalism, therefore, rules out any claim of exclusivism in African Traditional Religion. For none of the distinct African Traditional Religions can exist exclusively of the others. In the spirit of African communalism and for the fact that African Traditional Religion is communal in nature, all the various African Traditional Religions enrich and complement one another. Even when adherents of one of these distinct African Traditional Religions are integrated into another community, for example, through capture in war, they are allowed to continue with their distinct religious practices. [39] In other words, the adherents of these Religions do not search for converts. However, if one prefers one religious beliefs and practices to one’s own beliefs and practices, one is free to willingly and without compulsion, convert to this Religion.

Based on African anthropology and its worldview, I think one can claim without fear of contradiction that Africans have a common ancestor. If this is true, then, one can also aver without contradiction that all the distinct African Traditional Religions have a common link to the African Traditional Religion of the first African ancestor. With their common link to the religion of the first African ancestor and owing to the fact that these distinct African Traditional Religions are communal in nature based on African communalism, African Traditional Religion is inclusive in nature. Since these different African Traditional Religions are distinct religions, though, they are inseparable from the others, one can rightly argue that in the spirit of African communalism, African Traditional Religion is as well, pluralistic in nature. When the above claims are tied together, one comes up with the affirmation that African Traditional Religion, due to the African communalistic worldview, is inclusively pluralistic.

The fact that in African communalism, the individual is identical with the community does not mean that the individual does not have his or her freedom. Harmony is the bedrock of African communalism. The same harmony according to Magesa, “is [the] agent of freedom and is meant to enhance it.” [40] Within the context of African communalism, good acts resulting from individual choices are rewarded just as bad acts are punished. [41] This shows that the individual, in spite of the emphasis on communal life, has his or her freedom. However, freedom, as far as African worldview and by extension, African Religion is concerned, is not a license or liberty for one to do whatever one wants. Rather, it is “what enables a person to be fully who he or she is.” [42] It is a freedom or autonomy that is exercised within a communal context.

Since African communalism is rooted in complementary interrelationships and mutual harmony, it provides a basis for true interreligious dialogue.

Applying African Communalism into the Religious Ecumenical Bodies in Africa for a Genuine Interreligious Dialogue

Ecumenical movement in Africa started precisely in Johannesburg in South Africa in 1904 with the Protestant churches that realized how much divided they were and started searching for a way to unify themselves. [43] Later on, some other Christian churches, like, Catholic and Anglican, joined. [44] The expansion continues today to embrace other religions other than Christianity. Most countries in Africa have now their own Ecumenical Bodies. But the result has not been great. As Zziwa says, “When one listen[s] to the contemptuous labels that several Catholic priests (let alone laity ! ) still use about their counterparts in Protestant Churches (and it’s probably mutual!), and when one sees the general indifference about ecumenism, then an ecumenist of feeble courage would easily give up his struggle.” [45]

One of the greatest problems Religious Ecumenical Bodies in Africa and indeed worldwide is encountering, which is hindering true religious dialogue is the claim of absolutism and exclusivism, which some Religions are making with regard to their religious beliefs and their efficacy in leading to salvation respectively. [46] For example, Pope Boniface VIII reaffirmed the claim of the Catholic Church of no salvation outside the church when he says: “We are required by faith to believe and hold that there is one holy, catholic and apostolic Church; we firmly believe it and unreservedly profess it; outside it there is neither salvation nor remission of sins.” [47] Even though the Catholic Church has dropped this idea since the Vatican Council II, there are still many clergy and Laity as Zziwa showed above who still cling to such mentality. The Protestant church through Martin Luther claims that “those who remain outside Christianity, be they heathen, Turks, Jews, or false Christians (Catholics) although they believe in only one true God, yet remain in eternal wrath and perdition.” [48] Some Muslims on their own side, based on some Qur’anic verses, claim that Islam is the only true Religion of God and refuse to tolerate anyone who professes other faith than Islam. [49]

These obstacles to true interreligious dialogue, which Religious Ecumenical Bodies in Africa encounter, will give way if the principle of African communalism is applied into these Bodies. In the first place, each of these Religious Ecumenical Bodies should be seen as the community where the individual Religions and Denominations belong. Just as in African communalism, the individual is distinct but inseparable from the community, so are these Religions and Denominations, distinct but inseparable from the Religious Ecumenical Bodies they belong to.

The philosophy of African communalism teaches the individual that there is a missing link, something lacking in him or her, which the other will complement. In the same way, applying African communalism into the Religious Ecumenical Bodies in Africa, will teach each individual Religions and Denominations that there is indeed a missing link, something lacking in her, which can only be complemented by the others. This realization will kill pride and set the platform for a genuine dialogue on equal and mutual relationship.

African communalism makes it obvious that one is seen in others and others in one; that what affects the individual affects the community and vice versa. In other words, African communalism makes it clear that no individual suffers or rejoices alone but with the community. Applying this into the Religious Ecumenical Bodies in Africa implies that each individual Religion or Denomination is seen in other Religions or Denominations; and that what affects each Religion or Denomination affects the others. No Religion or Denomination suffers or rejoices alone, but with the others. What this means is that Catholics for example, cannot see members of other Christian Denominations or the adherents of African Traditional Religion , Islam, Judaism, Buddhism and so on, as people who are condemned to damnation. Neither, can these, see Catholics as condemned people. To do this, would mean to see oneself, as doomed since the “self” is seen in the others and the others in the “self”. When members of each Religion or Denomination that constitutes the Religious Ecumenical Bodies in Africa begin to see things in this way, then, the foundation for true religious dialogue is laid.

The philosophy of African communalism as we saw earlier, teaches that the moral rightness or wrongness of the action of an individual, does not depend on how good or bad that very action appears to the individual, but on far it “enhances or impedes the welfare of others and the smooth functioning of the community.” [50] In which case, it is the community that determines whether an action of an individual is moral or immoral. Applying this into the Religious Ecumenical Bodies in Africa implies that the moral rightness or wrongness of an action of a particular Religion or Denomination does not depend on how good or bad that action appears to the particular Religion or Denomination, but on how far the action “enhances or impedes” the well-being “of others and the smooth functioning of the community”. In other words, the destruction of lives and properties of Christians, by Islamic fundamentalists, is morally wrong, as long as it impedes the welfare of these Christians and the smooth functioning of the society or community. In the same vein, the destruction of shrines and traditional customs of African Traditional Religionists by Christian fundamentalists is immoral, as far as it impedes the well-being of these African Traditional Religionists and disrupts the smooth running of the community. On the contrary, the participation of Christians and Muslims for example, in the traditional festivals of African Traditional Religionists is considered morally right, in so far as it enhances the welfare of these African Traditional Religionists and promotes the smooth functioning of their community. If this kind of mindset that is embedded in African communalism is inculcated into the members of Religious Ecumenical Bodies in Africa, it will definitely enhance genuine interreligious dialogue in Africa.

The exploration of African communalism and its implications done above revealed that every member of the community is obliged to share with the other members of the community. His or her life is meaningful and understood in so far as it is shared. The refusal to share, not only disrupts the smooth running of the community, but also impoverishes both the individual member and the community, which is considered immoral. The application of this perspective into the Religious Ecumenical Bodies in Africa implies that every in

The Bible is full of inspirational concepts and full of revelatory truth. While the Old Testament points to Jesus of New Testament, it also contains basic doctrines that are established in the New Testament. Hence, words like kindness, faithfulness and mercy have their root in the Hebrew Bible. Hesed is “an interesting and fascinating Hebrew word that has a wide range of meaning.” The desire to study it makes one to learn a great deal about the characters and attributes of God as it relates to His kindness, faithfulness, goodness, mercy and steadfast love. Hesed was explicitly expressed in the Bible, most especially in the Old Testament. God revealed Himself to His chosen nation (Israel) through His personal attributes and characters (Jenkins,2011:1).

No discussion of hesed would be complete without mentioning its role in the interactions of Naomi, her Moabite daughter-in-law Ruth, and the redeemer Boaz. It is on this fact that this paper answers the following questions: What does the concept of hesed entails? What is the general overview of the Book of Ruth? How is hesed described in the book of Ruth? And what implications do hesed present to the Nigerian Christians? This paper therefore intends to discuss how hesed was embraced and expressed in the Book of Ruth.

THE CONCEPTS OF HESED

There is a beautiful and rich word in the Hebrew language that powerfully describes the faithfulness, mercy, steadfastness and loving-kindness of the Lord. This Hebrew word is transliterated into English as hesed (Maxey, 2012:1). Hesed (pronounced khesed) is not just a Hebrew word to be translated by exegete as simply “loving-kindness” or “mercy “, it is in fact an attribute of God. The hesed of God is a divine characteristic and is at the center of why God acts as He does in real space and time. (Belnap,2009,1)

Hesed as Jenkins(2011) asserted can be divided into the following three categories: family relationships, relational and religious (1). He went further to describe its occurrences in the Bible in the following words:

Hesed occurs in the family relationships categories seven times in the Old Testament, six times in Genesis, once in 1samuel and once in Ruth. Hesed occurs in nine times in a relational way in the Old Testament- once in Ruth, once in Psalms, once in Esther, once in Daniel, twice in Ezra, once in Job, once Psalms and once Zechariah. Hesed used in a religious category involves forty times in the Old Testament- four timed in Genesis, once in Exodus and Deuteronomy two times in 2nd Samuel, fifteen times in Psalms. Once in 1Kings, once in 2nd Chronicles, once in Job, three times in Isaiah, once in Jeremiah, and once in Ruth. (2)

The Bible also reveals that hesed is an attribute that children of God possess and they are commanded by God to emulate and develop it. Being made in God image, God’s people can emulate the divine attribute of hesed. While the idea of loving-kindness and mercy may seem to be only that of positive emotion, it will be demonstrated that Gods loving-kindness is a two-edged sword. Hesed can also mean a mechanism of judgment and accountability before God. People can be described as having the gift of hesed or having “no hesed,” or no loving-kindness. Hesed is both a Hebrew word and more importantly a Jewish theological concept. Hesed is found approximate 250 times in the Hebrew Bible, with about125 appearances in the Psalms alone. And while the word is not identified specifically as hesed in the Greek New Testament, the Old Testament concept of loving-kindness, mercy and selfless giving can be said to be the very heart of the New Testamnt Gospel. “For God so loved the world that He gaveaˆ¦” (Jn 3:16) (Emilio, 2012:4).

AN OVERVIEW OF THE BOOK OF RUTH

The Book of Ruth is named after one of the main characters in the story. There are two books in the Bible that bear the name of a woman. These books are: Ruth and Esther. While Ruth was Moabites, Esther on the other hand was a Jewess. The Book of Ruth has the records of a Gentile woman who came to live among the people of Israel and became the great-grandmother of David, Isreal’ greatest king; while in the Book of Esther an Israelite woman was taking into the court of the Gentile king and became a queen who secured deliverance for her people (Cowle, 2008; 22). Also, Tiessen in his write up portrays the book of Ruth as “one of the most well-crafted pieces of literature in the Old Testament”. He submits that:

Despite its lesser status within the Jewish canon and the Christian Bible, the narrative of Ruth is well known. This popular familiarity is largely due to the engaging and challenging story the book offers: The tale of two women who overcome several formidable obstacles and succeed in preserving themselves and the family line, which eventually leads to the great King David (Tiessen,2010:1)

The name of Ruth is mentioned twelve times in this book which bears her name (Heijkoop, 1989:7). The meaning of this name is friendship. This meaning according to Harlow (1987) reflected in the relationship of Ruth with her mother in-law (Naomi), and other people that came along her way. Even though she was a stranger in a strange land she blended well with the people because being friendly was part of her (5).

This book of Ruth is in connection with the geneology of Jesus Christ as recorded in (Matt 1.5). Heijkoop (1989) also asserted that, “The book itself beautifully illustrates how the Holy Spirit gathers up family circumstances in a manner which quite naturally directs the mind and thoughts to a very important truth”(7). This special story in the Book of Ruth draws one’s attention to the most precious titles of the Lord Jesus Christ. The word “kinsman” as used here could be translated as “Redeemer” or “Avenger”. This little book of only four chapters has drawn tributes from very many, and it has even been described as ‘the Perfect Story.’ It is told simply and directly. Cundall and Morris (1968) in their own assertions described this book in the following words:

The book is a book about friendship. The devotion that Ruth shows to Naomi and the care that Naomi exercises towards Ruth run through the book. It is simple a tale of friendship. The three principal characters of the book are depicted as being mindful of their obligations to the family. Ruth does not forget her duty to Naomi, and consequently to Elimelech, Naomi seeks out a marriage that will preserve the name of her deceased husband while Boaz marries the Moabites to raise up the name of the dead (241).

It is better to see the book as a tale told because it is true and because it shows something of the relationship between God and man. The book of Ruth raises the question of whether or not Yahweh can be trusted. The incident suggests to Naomi that God had abandoned her or He is no more reliable. The author of the is unknown, but the last verse of chapter 4 points to the fact that it was written during the time of king David because the is where the list of Ruth’ descendants ends. (Harlow,1987; 6). The story according to Reid (2000), is told from a female point of view and certainly seems to commend Naomi and Ruth to believers (25).

HESED IN THE BOOK OF RUTH

The book of Ruth revolves around the concept of hesed. Hesed is an active concept and it is considered as an essential part of the nature of God. The word is frequently used to describe the gracious and merciful practices of God (Farmer, 1991: 96). Human beings, as said earlier are also expected to show hesed to one another. The Book of Ruth is about a stranger who had probably not encountered God personally but might have been hearing her mother in-law talked about that God. This gentile woman acted as an agent of God’s hesed when she showed hesed to Naomi. When Naomi thought that every hope was gone, this non- Israelite woman that brought hope by showing kindness to her mother in-law. In accordance with this, Farmer asserted:

Ruth’s speech in 1:16-17constitutes an act of hesed. By committing herself and her future to the Lord, Ruth becomes the means through which God will transform Naomi’s emptiness into fulfillment. The Lord will be able to work through the loving-kindness of Ruth to change a crises situation into an occasion for hope.

The Book of Ruth is a special book Christians should study and ponder well upon. It has an unhappy beginning, an uncertain middle and a happy ending. The tragedy that befell Naomi made her to forget that YHWH is still in control and that He can still bring redemption. This reflected in her statement:

8 Then Naomi said to her two daughters-in-law, “Go back, each of you, to your mother’s home. May the Lord show kindness to you, as you have shown to your dead and to me. 9 May the Lord grant that each of you will find rest in the home of another husband.” Then she kissed them and they wept aloud 10 and said to her, “We will go back with you to your people.” But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? 12 Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me – even if I had a husband tonight and then gave birth to sons- 13 would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the Lord’s hand has gone out against me!” 14 At this they wept again. Then Orpah kissed her mother-in-law good-by, but Ruth clung to her. 15 “Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.” ( Ruth:8-15) NIV

Naomi tried to convince the women to go back home She even reminded them of their mother’s house. She knew the weak spot of Moabite’s female. The existence of Moab was the result of willfulness of the part of Moab’s first mother, who at all costs had to have a relationship with a man and have children. (Gen 19:30-38) And the daughters of Moab had manifested the same willfulness (Heijkoop 31-33). Naomi directly blames YHWH for the tragic circumstances of her life. Believing that everything came from God. Her situation can be related to that of Job. Job accepted the misfortune that came upon him is from God. He said: “Have pity on me, my friends, have pity, for the hand of God has struck me. Why do you pursue me as God does? Will you never get enough of my flesh?” (Job 19:21-22). NIV

Bruggeman, quoted by Tiessen explained the thoughts of job in relation to that of Naomi in these words:

“Job asks: Is God reliable? And Job, in his rage, entertains the option that Yahweh is not.” Naomi, like Job, is in the throes of tragedy and likewise expresses and entertains the option that Yahweh is not reliable. Notice that in 1:13b Naomi asserts that the hand of Yahweh is against her, and thus she excludes her daughters-in-law who also have experienced profound loss through the deaths of their husbands (4).

Naomi also pointed to her lonely position. A life without a husband and no children who would give her hope. All was God’s fault. Not only did Naomi try to keep her daughters-in-laws from joining her by depriving them of any hope of help, but she had also given them a total false picture of God, who actually is the husband to the widows and helper to the strangers. She indicated that God was responsible for all her misfortune, instead of admitting that she had brought those things upon herself by leaving God and His appointed place where they would have blessings (Heijkoop,36). She and her entire family chose to go to Moab neglected the place where they would have had the experience of God’s hesed as the Psalmist expressed: “Behold, the Lord’s eye is upon those who fear Him who revere and worship Him with awe, who wait for Him and hope in His mercy and loving-kindness, To deliver them from death and keep them alive in famine” (Ps 33:18-19).

Naomi’s great effort to dissuade her daughters-in-law from accompany her seems strange, especially in view of her desire that they become true children of the Lord God of Israel. However, it seemed to be the only course she could take in view of her dire circumstances (Parker, 1980:144). While Orpah yielded to the advice of her mother in-law, went back to her own people and gods. Ruth clave to her, “And Ruth said, Urge me not to leave you or to turn back from following you; for where you go I will go, and where you lodge I will lodge. Your people shall be my people and your God my God. Where you die I will die, and there will I be buried. The Lord do so to me, and more also, if anything but death parts me from you (1:16-17).

The strong desire of Ruth to go with Naomi symbolized her commitment to her and her God. Ruth was neither obliged for expected to become her mother-in-law’s source of support. But once they were back in Bethlehem she was the one who went into the fields to glean the bits of grain that the harvests missed. Ruth indeed was a good daughter in-law. Her kindness was a total self sacrifice. She took the initiative in providing for their needs by suggesting that Naomi let her glean ear of corn. Gleaning, according to Parker (147) was a “special provision of God written into the law to provide for the poor, especially for strangers, widows, and orphans” (Lev. 19:9-10; 23:22; Deut.24:19). The practice required that owners should leave at harvest the corners of their fields and the droppings of the harvesters to care for the unfortunate groups of people.

The attitude of Ruth towards Naomi by volunteering herself to take care of her is an expression of hesed which actually belongs to YHWH. One would wonder how a gentile could display the attributes that God’s children should possess. Emilio responded in the following words:

How then did Ruth, a Moabitess, come by this divine trait which was originally given by God to the descendents of Abraham, Isaac and Jacob? The answer to this mystery is not found in the Holy Bible. However the Talmudic explanation is of value and interest because it helps clarify the theology of hesed which is found in both the OT and NT. Simply put, the Sages held that Ruth was a direct descendent of Abraham by way of Lot. They teach that Ruth was the daughter of Eglon and the granddaughter of Balak who were direct descendents of Moab – the son of Lot and nephew of Abraham. Thus Ruth was an inheritor of the seed of lovingkindness which Abraham planted in Lot (Emilio, 2012)

The hesed that Ruth showed to Naomi made it possible for her to meet her “redeemer”. Ruth met Boaz and received unexpected praise and favour.

11 And Boaz said to her, I have been made fully aware of all you have done for your mother-in-law since the death of your husband, and how you have left your father and mother and the land of your birth and have come to a people unknown to you before. 12 The Lord recompense you for what you have done, and a full reward be given you by the Lord, the God of Israel, under Whose wings you have come to take refuge! 13 Then she said, Let me find favor in your sight, my lord. For you have comforted me and have spoken to the heart of your maidservant, though I am not as one of your maidservants. 14 And at mealtime Boaz said to her, Come here and eat of the bread and dip your morsel in the sour wine [mixed with oil]. And she sat beside the reapers; and he passed her some parched grain, and she ate until she was satisfied and she had some left [for Naomi]. 15 And when she got up to glean, Boaz ordered his young men, Let her glean even among the sheaves, and do not reproach her. Ruth 2:11-15

The writer of this paper has discovered that Ruth and Boaz are like-minded people. The similarities between them are emphasized. Reid (2000), enumerates their similarities as follows: Boaz praised Ruth for her kindness to Naomi (Ruth 2:11-12) and Ruth praised Boaz for his generous kindness to her (Verses 10, 13). As Boaz enters the field, he pronounced a kindly phrase, “The Lord be with you!”(verse 4). This suggests that Boaz is such a leader who values and respected his employees. The workers’ respond, “The Lord bless you!” Boaz is clearly a good, kind man; who is suitable for good, kind Ruth (41).

Studying this Book one will discover that God is at work even in the lives of his people. Ruth’s story reveals loud and clear that through the ordinary and unpredictable aspects of everyday life, one experience the reality of God’s care (Reid, 2000:25-28).

IMPLICATIONS OF HESED FOR NIGERIAN CHRISTIANS

Hesed in the book of Ruth is significant to the Nigerian Christians. It expresses how good and faithful YHWH is to His promises. He “remembered Naomi in her low estate” (Psalm 136: 23), even though she and her family brought the tragedy upon themselves. Many Nigerians’ Christians today run to Oversee countries because of the economical situation of their father land. Some of them are lost not remembering home again. The writer of this paper is of the opinion that there is still hope for Nigeria. The situation can still be better than what it is, if only Nigerian Christians can hope in God and trust Him absolutely.

Similarly, hesed in the Book of Ruth stresses both family and community loyalty. Naomi thought first of the welfare of her daughters-in-law. She always acted with their best interest in mind. Boaz was noble. Ruth was loyal. Kent, (1980) submits that the simple narrative also amply illustrates the Lord’s providential care. God is clearly at work in the lives of those open to Him (143). Nigerian Christians are to commit to one another so as to be of help to one another in terms of needs; an adage says “a friend in need is a friend indeed”

Also, as God expressed hesed (mercy) to His people, He expects them to reciprocate. God was ever faithful and devoted to His people (Israel) in the ancient time and He is still the same God of the contemporary times. In like manner does He expect faithfulness, total dedication and devotional life from the Nigerian Christians. The Christian leaders are expected to be faithful and dedicated to the position they are holding. They should be mindful of the welfare of their followers. As God is good and loyal to His promises, Boaz was good and kind to his followers so the Nigerian Christians should be good and loyal to one another. Also, Nigerian Christians should see God as a God of love and should demonstrate that love into their personal lives and ministries towards others. By doing this, Christians will be able to demonstrate to the world in words and deeds that their lives are grounded in the character of God who loves and desires to redeem the world through the person and work of Jesus Christ.

Furthermore, it is worth noting that God can use anybody, no matter how rough the background may be. Willingness and readiness is what He desires. In like manner, Christians should pay sacrifice of taking other people’s problem upon themselves. They should be mindful of poor and the needy around them.

CONCLUSION

Hesed, is indeed a word denoting emotion but it is more a word of action. On the other hand, hesed is a gift from God, that is to say, God imparts a measure of His loving kindness to His children. And He expects all His children to express it to one another. Hesed, as used in this paper reveals the characters of three major people, Naomi, Ruth and Boaz. Many in this world have experienced the tragedy of Naomi and long for God to be present and active amidst situations where He does not always act in the way human beings expect. But absolute trust in Him will end in a happy way.

Management has become a part and parcel of everyday life, be it at home, in the office or factory and in government. In all organizations, where group of human beings assemble for a common purpose, management principles come into play through the management of resources, finance and planning, priorities, policies and practice. Management is a systematic way of carrying out activities in any field of human effort (Bhattathiri, 2001). Efficacious and effective management is not possible without in-depth knowledge of the organisation which is being managed. Organisational knowledge is absolutely critical to building, preserving and leveraging institutional excellence. It is like the air you breathe-you cannot measure it, touch it, or see it but you cannot survive without it (Prasad, 2004)).

The basic elements of management are always there whether we manage our lives or our business. In fact, management is used knowingly or unknowingly by everybody born as human being on this earth. We are all managers of our own life and the practice of management is found in every facet of human activity: schools, business, government, unions, armed forces, families and religious places. Thus, management has become an exciting and entertaining subject because it deals with setting, seeking and achieving objectives. It makes human efforts more productive. It brings order and effectiveness to the efforts of the people. It brings better equipment, plants, offices, products, services and human relations to our society. There is no substitute for good management and good management consists of showing average people how to do the work of superior people.

Society is a collection of individuals and individuals constitute society. Every individual has several needs and wants but it is impossible for him to satisfy all his desires and wants with his own efforts alone. Thus, he joins hands with others and works in organised groups to achieve what he cannot achieve singlehandedly. Today, the society has large and complex institutions with many people working together. In other words, when a number of persons join together for the attainment of some common objectives, organisation comes into being. Whatever may be the nature and kind of the organisation, it cannot run successfully unless there is someone to manage its affairs. Management is an essential part of any group activity. It is the management which plans, organises, co-ordinates and controls the affairs of the organisation. It brings the human and physical resources together and motivates the people at work in order to create a cordial, congenial and harmonious environment in the organisation. To sum up, it can be said that an organisation is like an orchestra team. It is for the management to make music or a noise out of it. If there is an effective and efficient management, the result is sweet and melodious music; otherwise the result is chaotic and awful noise.

CONCEPT OF MANAGEMENT:

The concept of management is as old as the human race itself. It is a universal phenomenon. It is not merely the monopoly of business houses. It is a part and parcel of every kind of decision making. It is the marshalling of manpower resources and strategy for getting a job done. Management is multifunctional in nature. It is a set of techniques and functional processes employed to maximize productive utilization of human, physical and natural resources for the benefit of all in a healthy physical and conceptual environment. Men, material, money, machinery and methods constitute human and physical resources. The physical environment consists of temperature; noise, light, ventilation; the tools which are employed; the methods of work; the material employed; the sequence in which the work is performed and other physical aspects. The conceptual, or mental, environment is concerned with the attitude or frame of mind of individual worker in the given environment. The manager has to provide a positive and conducive environment where the worker gives his best to the institution.

Management is the process of designing and maintaining an environment in which individuals, working together in groups, efficiently accomplish selected aims (Koontz & Weihrich, 1998). It involves coordinating and overseeing the work activities of others so that their activities are undertaken efficiently and effectively. Management puts ideas into action through and with people. Efficient management leads to productivity with peace, growth with harmony and brings out the best potential in people. Management creates harmony in working together, equilibrium in thought and action, goals and achievements, plan and performance, produce and market (Bhattathiri, 2001).

When people are motivated and inspired, they run their organisations efficiently and profitably, produce quality goods and services and keep customers and clients satisfied (Bodhananda, 2007). Lack of management can create chaos and cause mayhem, perplexity, wastage, delay, obliteration, losses and low sense of worth. Management is about managing self, people and situations. Manager has to show the path on which his workforce can excel and stay focused. Management’s task is to make people capable of joint performances and make their strength effective and make their weaknesses irrelevant (Drucker, 1998). It is the capability and capacity of the manager that can transform the situations to the best for all the stakeholders. If he is bestowed with the quality to judge the people and their talents then he can take them to the zenith of their performance. Management is helping ordinary people to produce extraordinary results (Someswarananda, 2005).

Management, today, goes beyond giving just direction or getting work done by people. Manager has to think beyond results; he has also to create and sustain performers by inspiring them. Manager’s job is two-fold (1) To translate the dream in terms of project; and (2) To produce performers. Workman’s job is to produce results – from planning to execution. And supervisor’s duty is to solve the problems of workmen (Someswarananda, 2005).

1.2 MANAGEMENT PERSPECTIVES:

The word perspective has been derived from the Medieval Latin word perpectiva (ars) ‘science of optics’, from the verb perspicere which means ‘to look through’ (Oxford Dictionary). It implies a view or vista or a mental view or outlook of a person or an organisation. It also means the ability to perceive things in their actual interrelations or comparative importance (thefreedictionary.com). Management Perspectives provide an overview of the principles, skills, challenges and the other factors which the managers have to face today. These include the theoretical framework, ideas and techniques which can be applied to day-to-day work of an organization like planning, decision making, leadership, motivation, communication, human resource management, corporate social responsibility, change management and managerial skills and mantras required for effective and efficient working of the organization.

It is a proved fact that management is not an action in isolation; it is rather the impact of total environment in which the organization exists. Starting from the management in antiquity to the management in modern times, the different perspectives of management at different points of time can be summed up briefly as under in an integrative manner:

An Integrative Framework of Management Perspectives
(Source: www.cab.edu.np)
1.3 HISTORY OF MANAGEMENT THOUGHT:

Management has always been a part of the nature of man. In its crude form, it has been there from nomads to rulers of various kingdoms. Management as a field of study may be just 125 years old, but management ideas and practices have actually been used from the earliest times of recorded history. For example, 2,500 years before management researchers called it job enrichment, the Greeks learned that they could improve the productivity of boring repetitious tasks by performing them to music. The basic idea was to use a flute, drum, or sing lyrics to pace people to work in unison, using the same efficient motions, to stimulate them to work faster and longer, and to make even a boring work or job interesting and entertaining. While we can find the seeds of many of today’s management ideas throughout history, not until the last two centuries, however, did systematic changes in the nature of work and organizations create a compelling need for managers. Examples of management thought and practice can be found all through the history (Williams, 2009). This has been shown in the table below.

Table-1.1
Management Ideas and Practice throughout History
Time
Group
Contribution to Management Thought and Practice
5000 B.C.
Sumerians
Record keeping
4000 B.C.
Egyptians
Recognized the need for planning, organizing, and controlling
2000 B.C.
Egyptians
Requests submitted in writing. Decisions made after consulting staff for advice
1800 B.C.
Hammurabi
Established controls by using writing to document transactions and by using witnesses to vouch for what was said or done
600 B.C.
Nebucha
Production control and wage incentives
500 B.C.
Sun Tzu
Strategy; identifying and attacking opponent’s weaknesses
400 B.C.
Xenophon
Management recognized as a separate art
400 B.C.
Cyrus
Human relations and motion study
175
Cato
Job descriptions
284
Diocletian
Delegation of Authority
900
Alfarabi
Listed leadership traits
1100
Ghazali
Listed managerial traits
1418
Barbarigo
Different organizational forms/structures
1436
Venetians
Numbering, standardization, and interchangeability of parts
1500
Sir Thomas
Critical of poor management More and leadership
1525
Machiavelli
Cohesiveness, power, and leadership in organizations
(Source: C. S. George, Jr., The History of Management Thought, Englewood Cliffs, NJ: Prentice Hall, 1972)

Concept of management has undergone a sea change since its inception, as a formal subject, in the early 1900’s. From the set of principles evolved the scientific management theory of F. W. Taylor and it played a role as a prominent theory till 1950’s. Focus of management then shifted to decision theory. In 1960’s, systems orientation emerged. Change and contingency management of 1970’s was followed by new approaches to human relations and production quality in the 1980’s and archetype management in 1990’s. Journey of management thought is depicted briefly in the table below-

Table-1.2
Major Classification of Management Approaches and their Contributors
Pre-classical Contributors to Management Thought
Name
Contribution

Robert Owen

Proposed legislative reforms to improve working conditions of labour

Charles Babbage

Advocated the concept of ‘division of labour’; devised a profit-sharing plan which led to the modern-day Scanlon Plan

Andrew Ure and Charles Dupin

Advocated the study of management

Henry R. Towne

Emphasized the need to consider management as a separate field of study and the importance of business skills for running a business.

Major Classification of Management Approaches
Major Contributors

Classical approach

Scientific management

Frederick W. Taylor, Frank and Lillian Gilbreth and Henry Gantt

Bureaucratic management

Max Weber

Administrative management

Henri Fayol

Behavioral approach

Group influences

Mary Parker Follet

Hawthorne studies

Elton Mayo

Maslow’s needs theory

Abraham Maslow

Theory X and Theory Y

Douglas McGregor

Model I versus Model II values

Chris Argyris

Quantitative approach

Management science

–

Operations management

–

Management information system

–

Modern approaches

The Systems Theory

–

Contingency Theory

–

Emerging approaches: Theory Z and Quality management

William Ouchi

(Source-https://sites.google.com/site/early-approaches-to-management)

Under various approaches, management was described from different points of view largely depending on the perspective and background of the management thinker. Koontz identifies eleven approaches to the management concept, which are as follows:

The empirical approach states that we can understand what management is by determining what contributed to success or failure in specific cases.

The interpersonal behaviour approach is based on getting things done through people and therefore, management is centered in understanding relationships (psychology).

The group behaviour approach emphasizes the behaviour of people within groups and thus tends to rely on sociology, anthropology, and social psychology. Often this interest in-group behaviour patterns is named ‘organizational behaviour’.

The cooperative social system approach (organizational theory) combines elements of the interpersonal and group behaviour approaches into a system called the organization where the primary purpose is co-operation.

The socio-technical system approach adds to the previous approach the dimension of technical systems. It is believed that the machines and methods have a strong influence on the social system and that the task of the manager is to ensure harmony between the social and technical systems.

The decision theory approach believes that management is characterized by decision making and therefore a systematic approach to decision-making essentially outlines management.

The systems approach to management, like biological systems, views management’s role within an assemblage of subsystems, inputs, and processes within an environment, all of which are interconnected and/or interdependent. This may not be a different approach but is a holistic view of management, providing place for elements of the other approaches to be incorporated.

The management ‘science’ approach believes that problems can be described within a mathematical model – basic relationships – in such a way that the goal may be optimized.

The situational approach states that, management action depends on the situation taking into account the influence of given actions on the behaviour patterns of individuals and the organization. This is a practical approach, which hints at the art (viz, science) of management.

The managerial roles approach is based on research by Mintzberg as to the roles (functions) managers fill.

The operational approach is an attempt to combine elements of all of the above-mentioned approaches, taking what is applicable, discarding that which is not, and developing an approach to management that indicates the complexity and variedness of what is expected of the manager (Koontz, 1980).

However, all these approaches are lacking in one aspect or the other. Concept of management has evolved over the years and is an ongoing process; it changes and improves as the environment changes. The discipline of ‘management’ is just 100 years old. By and large, it is a product of industrial revolution. Hence, its intellectual traditions are rooted in engineering and economics. Later it was influenced by psychology, sociology and other related disciplines. During recent years, yoga, meditation and spirituality have also started influencing the field of management (Sharma, 2006). During the 1990’s, the evolution of spirituality and management theories converged and triggered a bold interest in formulating spirituality based theories and research within the academic management domain, resulting in the formulation of a new discipline (Rojas, 2005).

In the present epoch, internationally operated organisations are stirring towards holistic approach to management. Holistic approach takes under its ambit the whole organisation, systems, people and culture. Holistic approach can bring better results for modern organisations to deal with complex issues in global environment, because according to Aristotle, whole is more than the sum of its parts (Abbasi, Rehman and Bibi, 2010)

1.4 MANAGEMENT TODAY:

People who are making judicious use of available resources and effectively managing to earn high profits and returns are not sure if it’s worth it. They feel defeated in spite of being successful. The reason is that money is being minted through unethical and immoral means. Industrialists today are doing the right things for their ventures but not necessarily doing things the right way. Indian companies are in a state of flux, more bewilderment, conflict and tension persists in its working and less emphasis is on the issues of productivity, motivation, principles, morals, ideals and ethics. The reason for this state of affairs is too much dependence on western models of management. The management philosophy emanating from the west is based on the lure of materialism and on a perennial thirst for profits, irrespective of the quality of the means adopted to achieve that goal (Bhattathiri, 2001).

There is a spurt in corporate scandals since the focus of most business houses is to earn more and more money. Almost every year, it seems, some scandal envelops a Fortune 500 company and causes a new spasm of public distrust of big corporations. This year’s occurrence probably should not be surprising; in the competitive marketplace, the temptation to cut ethical corners can be hard to resist (Zipkin, 2000). Corporate, do not stop to think and contemplate the effect of their greed on the stakeholders. There is insatiable hunger for success at any cost. In their unquenchable desire for number one position, corporate are becoming ruthless, forgetting their duties towards the society at large. The world today is so corruptible, gullible and materialistic that many corporations and nations operate without a soul conscience. The capitalistic bottom-line of maximizing profits has become the benchmark for purported success, pervading international, regional, national and organizational levels (Noor, 2004). Management has been reduced to a handmaid of profiteering. The maximizing of profits becomes the ultimate goal, to the exclusion of all other considerations (Gupta, 2000). We are aware that with its axis on privatization and liberalization, national and world economic order is gradually becoming market oriented and globalised. Capital is today’s integrating factor. Those who have or can access to resource stand to benefit from this economy while others are being marginalized (Xavier, 1999).

Corporate houses that are becoming aware of their ethical and social responsibilities towards the society are only following the mandatory responsibilities. Contemporary research has found that while around three quarters of major Australian companies believe it is the responsibility of their boards to set an appropriate ‘tone from the top’ and monitor organizational performance against a formal code of conduct, 84 percent of the companies that has promulgated a code of ethics reported that they did not actually monitor compliance with it (International Survey of Corporate Responsibility Reporting 2005, KPMG, Australia). This is also the case of companies in many developed as well as developing economies. There is awakening of moral and ethical responsibilities but much more needs to be done at the local and global level. Lately, however, corporate America seems to be doing more than just paying lip service to standards of management behaviour. For all the controversy surrounding the Firestone/Ford tyre recall, and the questions it raises about the potential for corporate wrongdoing, a growing number of big companies are enacting strict ethical guidelines and backing them up with internal mechanisms to enforce them. While some consider the changes little more than window dressing, there is no doubt that change is afoot (Zipkin, 2000).

In the present era, corporate sector desires to own workers not humans. Materialism has crept into the roots of the corporate world. Materialistic management has done more harm than good. The capitalist has grown richer, man has been reduced to a hired wage-earner and the consumer has been placed at the mercy of the materialistic manager. There is no sense of belonging, no harmony, no co-operative organisation, no fellow-feeling and the least common approach and perspective (Gupta, 2000).

1.5 NEED TO RECONNECT TO THE ROOTS:

There is more to management than just earning profits and more to the role of a manager than achieving the organisational objectives. He has to become the watch dog to see that nothing detrimental is done by the company at the cost of the stakeholders. He has to stay connected to the roots of his religion and culture while performing his job. Sharma (2001) argues that for a management system, to be effective, it has to be rooted in the cultural soil of the country, where it is practiced. Many communities and countries in the world are now trying to discover and explore their own system of management, which includes accounting and financial management, human resource management, corporate governance, and also CSR (Muniapan, 2008).

Not only eastern world but the western world of business is also realizing the need to reconnect to the roots of their religion and culture and to infuse their working with morals and ethics. Management thinkers, all over the world, are developing models of management by imbibing insight into their scriptures. These models are becoming powerful catalysts for transformation. A leadership and management paradigm that transcends narrows chauvinism, neo-conservation and jingoism, with a universal, egalitarian and magnanimous approach, is needed (Noor, 2004). Also models are being framed on world leaders with a semblance of altruistic inclinations. To really understand leadership, we need to put our ear to the ground of history and listen carefully to the ragas of human hopes, desires, and aspirations, and the follies, disappointments, and triumphs of those who led and those who followed them. As per the Confucius proverb, a man who reviews the old so as to find out the new is qualified to teach others.

Management needs to be sprinkled with ideals of religion. For the sustainable development of the enterprise the need is to look for long term benefits of all stakeholders, not base decisions for short term benefits to the individuals. The best way out in the situation, is to take shelter under the teaching of the scriptures. In our faith based vision we see God at work in the world and in all creation moving mankind towards a world of justice, peace and love. This is social humanism. Management being a worldly enterprise and part of creation has to position itself in alignment with this divine purpose, our policies and mega plans are to be attuned to this divine plan over percent and active in creation (Xavier, 1999). Various studies have been carried out to study the effect of interplay between management and religion and results depict positive outcome. In a study conducted at the European University Viadrina, Frankfurt by Tan and Vogel (2005), it was noted that trustworthiness increases with religiosity and people with higher level of religiosity, are more likely to trust and be trusted in their relationships. In a doctoral study conducted by Werner (2006) found that religious beliefs (Christianity) play an important role in SME business behaviour in both the UK and Germany (Uygur, 2009).

Since management is primarily concerned with managing people, managers needs to take guidance of specific magnitude of man-management such as believing and being open to people and their ideas, acknowledging them in various roles of life, serving and loving them. Need of the hour is to develop managers with focus on human excellence comprising competence, conscience and compassionate concern along with academic and technical competencies. The prevalent limited view of education with an exclusive focus on academic excellence and technical competence is fraught with dangers as we can produce people who are advanced intellectually or competent technically but in the meantime remain emotionally underdeveloped and morally and spiritually immature (Xavier, 1999).

Ryuzaburo Kaku, Chairman, Canon Inc. in 1988 envisaged the corporate philosophy to begin a new phase in the 50 year old company’s evolution. He expressed this philosophy as “the achievement of corporate growth and development, with the aim of contributing to global prosperity and the well-being of humankind.” This is the idea behind kyosei. According to the concept of kyosei, a corporate should make every effort to create wealth by fair means and, in terms of the distribution of profits; it should play a very active role as a company that assumes global social responsibilities. The view, that kyosei limits competition is way off the mark. Although it is crucial to eliminate unfair competition, kyosei can be seen as being a prerequisite to fair competition between independent corporations. The idea of kyosei was also adopted by the Caux Round Table (CRT), founded in 1986 and named after the Swiss town of Caux where it began meeting. It is an informal group of business leaders from Europe, U.S. and Japan who had the converging experience that corporate business can, without losing performance, act as a tool to provide a better service to society when the goal of serving the common good is not forgotten, let alone rejected. The group wrote its own guidelines for corporate ethical standards based on the Japanese concept of kyosei, which Mr. Ryuzaburu Kaku, chairman of Canon Inc. and most prominent participant in the CRT, translated as “living and working together for the common good.” The other key word was “human dignity,” without which the “common good” can disintegrate into despotism. In fact, both keywords, “common good/kyosei” and “human dignity”, could be found in the document of the MCCR (Minnesota Center for Corporate Responsibility).

Peter Drucker also stressed that religion can have a positive influence on the world of work and, indeed, on the world at large. “Society needs to return to spiritual values-not to offset the material but to make it fully productive,” he asserts that we need to reconnect to religion to imbibe compassion and empathy in corporate relationships. Drucker continues, “It needs the deep experience that the Thou and the I are one, which all higher religions share.” The concept of “whole self” is catching up with the corporate world. Religion is considered by many to be a constituent component of human anthropology. The change in orientation by executives and consultants fit well with the present experience economy paradigm, which demands distinctive personal experience for the customers based on endemic human qualities such as human values. Ideally, then, organizational models which allow the whole person to come to work are sought as a means to empower employees and possibly in turn for those employees to meet unique and personal demands of the customers. For example, Mitroff and Denton (1999) held that companies that have a spiritual dimension and allow the whole person to come to work have employees with higher loyalty, lower absenteeism, and greater creativity (Miller and Ewest, 2010).

People working in the corporate sector all over the globe do not want to segregate their life but wish to live a holistic life and bring their whole self to work, including their faith. This concept has been termed as the ‘Faith at Work Movement or Spirituality and Work Movement’ by David Miller. The worldwide economic crisis elicited in 2008 has strengthened this concept.

Religion is present in the workplace as per the researchers and academicians. The need is that they provide the business professionals with a set of universal religious manifestations to allow business professionals to understand, measure, and as appropriate adjust the policies pertaining to the spiritual environment of and impacts on their organization.

Max Weber was one of the first thinkers in the modern times to depict the interconnection of religion and management in 1905 but his observations of the affect of religious values on marketplace activity were suppressed due to organizational and economic structures and normative practices but now his ideas have resurfaced. The business world is recognizing the need to integrate faith with work because it encompasses issues such as ethics, leadership, diversity, human rights, and globalism and managers and employees can benefit both corporately as well as personally.

1.6 MANAGEMENT AND OTHER RELIGIONS:

The concept of modernization without westernization is catching up with management thinkers, especially in the eastern world. Need is to act globally while staying rooted to the local values, norms and culture. Corporate world in the eastern region is going under the safe haven of religion. All the religions encourage serving the society, promoting the people’s well being and safeguarding the natural resources. Buddhism lays emphasis on ethics, virtuous behaviour, morality and precept. It advocates purity of thought, word, and deed. Christianity is centered on the life and teachings of Jesus from the New Testament. Its teachings call for ethical, spiritual, and just behaviour. Taoism advocates imbibing of three gems of Tao i.e. compassion, moderation, and humility. Islam believes that followers should strive to attain religious and moral perfection. Confucianism focuses on human morality and right action. It is a system of moral, social, political, philosophical, and quasi-religious thought. Hinduism preaches: have no personal interest in the event but carry out the duty as the duty of the lord and do not be affected by the results.

1.6.1 Management and Hinduism:

Indian economy is today the cynosure of the whole world because of its consistent growth which is leading to augmentation of interest in India, and its culture. As Western world attempts to better understand Indian culture, they may as well unearth that India’s ancient scriptures present insight into cultural customs and values and develop lessons for the corporate world to effectively use in and outside India. It has been reported that many of the top business schools in the United States have introduced “self-mastery classes” using Indian philosophy to help students improve their leadership skills. One of the more popular and useful of the ancient texts is the Bhagavad Gita. Using contextual analysis, this paper explores the leadership implications found in this classic text, and offers present day managers useful advice, regardless of their cultural orientation (Rarick and Nickerson, 2009).

It was felt by the Indian Management thinkers that the western models needed certain modifications for implementation in the Indian Environment. Western model advocated the concept of knowledge worker whereas Indian model calls for the concept of wisdom worker. Depending completely on the western model might lead to success with stress and tension while in Indian model of management, success is accompanied with harmon

The general definition of education is the transmission and learning of cultural technique by a group of individuals that is able to satisfy its general needs, to protect each other against the hostility of physical and biological environment, and to work and live together peacefully. These all techniques are usually called culture, and a human society could not survive without its background of custom and culture. This concept can be applied in civil and primitive society; the primitive society is characterized by the role of education finalized to guarantee the immutability of the cultural techniques. On the other hand, in a civil society the education gives the opportunity to face new and mutable situations. At this point we can define two different forms of education: the one, which simply transmits the technique of work and behavior to maintain the natural immutability of human beings, and this concept is related to moral and religious education. The second form interests the role of education into a civic society. Its aim is to forge the individuals’ personalities by giving them the capacity to correct and improve their own education. This civic form of education analyzes the human being’s process of forming his own culture, and even the education becomes the aim and the goal of the entire process. For this reason, education has always been an important theme in political and social background. Since ancient age philosophers and scholars wrote about the main principles and general foundations of public and private education in a state. Famous emperors such as Charles the Great who attributed importance to the role of education into his empire, even if he was not a cultured king, considered education a relevant instrument for creating an homogeneous ruling class loyal to the empire and capable to create a unity for the formation of cultural traditions and customs. Therefore, education is a natural part of human beings’ development; it allows individuals to acquire some basic and relevant skills in attitude and mental thought that staying in animal stage they are not able to learn. The aim of this essay is to define the right definition of education in political theory field through the main and significant works of Plato and Rousseau, and to analyze its importance in the social and political common good.

As it is mentioned before, both Plato and Rousseau have elaborated different ideas regarding the same topic of the role of education, the pedagogy, the formation of perfect philosopher-king and good social figure in their own conception of society. This essay wants to begin an analysis by comparing and contrasting the political and philosophical theories of there two thinkers.

First of all, Plato’s Republic has defined more as an educational treatise rather than a political book (Rousseau 57); in fact, Plato’s philosophy is concentrated on ethics, he is interested in what and “how is the best to live” (Meckenzie 88). According to Plato, education is the base of the philosophical education of guardians and future citizens of the ideal city of the Politeia. Plato elaborates a new kind of education in line with the Socratic philosophy; in fact, the main speaker of dialogues in the Republic is Socrates himself, who embodies the philosophical soul and figure of which should be the skills and characteristics of the perfect philosopher-king. The conception of education in the Republic is explained through the philosophical concept of the Myth of the Cave; it is not a case that Plato decided to present education in the way of the myth. In ancient cultures, in particular in Greek culture, the myth indeed had been considered a kid of tale with a underlying meaning that through the heroic deeds of gods and semi-gods should have convey a specific learning for human beings. According to Arthur A. Krentz of Luther College in his Play and Education in Plato’s states: “The Myth of the Cave is presented as a metaphor of education (paideia, 7.514a) but it may also serve as a model of the role of an educational mentor, such as Socrates. Thus we can compare Socrates to the free, philosophical wise man who reenters the nether-world of the dark caveaˆ¦ in order to attempt to rescue those who live in this shadowy worldaˆ¦” With this quotation, we can understand that Plato-Socrates wants to outline a fixed model of elite education regarding to those people who are by natural inclinations more talented to cover the role of the guardian. In the Encyclopedia of Children and Childhood in History and Society, in the paragraph of The State as an Education Entity is expressed how Plato considers Education the core of his Republic alike the research of the meaning of justice. In fact, Plato is firmly persuaded that if guardian and future children are educated through Socratic philosophical ideas, the pursuit of the Public Good becomes the principle at the base of the just City-State. Therefore, the passage that the other spokesmen have to understand before starting the investigation of justice is “what is the best education for philosopher-kings and in what does consist it?” In the opinion of Ariel Dillon “the ability to know is always within a man-faltering, but useful only depending on whether it is focused on the truth (518e)aˆ¦ anyone could be a philosopher with the right trainingaˆ¦the purpose of the philosopher-kings’ education is eventually teach children how to distinguish right from wrong showing them the whole truth”. The knowledge and development process that philosophers undertake from the cave to the new world is long and difficult, but they are motivated by the inner truth that they own to achieve the common good for a just state. After the release from the cave where human beings are imprisoned and forced to see projected figures on the wall, philosophers start they path out of the cave; they will encounter the powerful light of the Sun and they are blinded by it, but afterwards a period of familiarization with the external world they acquire the truth and the capacity to become the real philosopher king and guardian. According to Arthur A. Krentz “the aim of the educational process is the fostering of the growth and development of the learner toward the ultimate objective of the individual’s contribution to a good society and the vision of the Good itself.” Plato has a altruistic vision of education in fact as Ariel Dillon states in her article Education in Plato’s Republic: ” [the philosophers] must escape the cave, be educated in the good through philosophy (512c), and then return to the cave to rile and enlighten others (519d).

Moreover, in the VII book of Republic Plato begins a long digression about what consists the philosophers’ education “the child belongs to the state and its education is the responsibility of the state” (Republic, 2, 376). Children have to be trained to become good philosophers through a complex and completed process of formation. This education consists in different disciplines, which the philosophers have to acquire to become good governor of this ideal state. Philosophers have to practice music, gymnastic, mathematic, geometry, astronomy and in particular the technique of philosophical dialectic. Plato acknowledges that the discipline of the philosophical dialect if the only one, which convey the philosopher the instrument to deeply know the real truth and the capacity to convey it toward other people. This type of education can be considered the previous idea of pedagogy, which will be in the 18th and 19th century elaborated by Rousseau as new psychological and philosophical discipline. Socrates, indeed, elaborates an innovating pedagogical technique called maieutics method of teaching, which consists in helping the child to formulate his own thoughts by aid of the teacher through a methodological process of dialectic dialogue. In the Republic Plato-Socrates presents a theory that education and play should be strictly connected; in fact, Socrates affirms that philosophers-kings should be perform their training without any kind of forcing, but instead with playing. In fact, as Ariel Dillon writes: ” Socrates says that the best education should be more like play than work (536d)aˆ¦students should come to the truth on their own rather than by force (536e)” As with the maieutics technique, Plato-Socrates wants to explain that the philosopher has to achieve the last and high meaning of the truth by a complex formation. In fact, during the entire dialogue, but in particular in the one with Glaucon and Adeimantus he applies this dialectics to lead them to the final meaning of justice and consequently truth.

As it has been analyzes before, Plato compares the conception of justice and truth with the theory of philosophers’ education in order to create the ideal city-state. Therefore, the education and political theory are two parts of the same project, and there are connected and dependent each other. In fact, Plato-Socrates considers education as a fundamental formation of learning without which the city-state could not own a group of governors interested in the common good rather than in their own private needs.

Therefore, education in politics and political theory has a necessary role. However, the idea of education elaborated by Plato in the middle of 4th century BC was subjected to changes and development, even because of the historical, political and social transformations. In the 18th – 19th century, Rousseau was one of the main philosophers and thinkers who paid attention to the education problems, elaborating a modern view of pedagogy in his famous book Emile. The Rousseau’s Emile is a brief treatise, which deals with the pedagogical problem; in this book Rousseau’s aim is to recreate the human beings’ spontaneous nature, which they had as quality during their primordial and primitive existence (State of Nature), into the society. Rousseau wants to give back a human measure to society and culture. Emile is an educational formation in which the final goal is to achieve a free and happy development of human nature. Rousseau’s philosophy is made by important concepts such as the feeling of pity and the amour the soi, and around these ideas is elaborated the pedagogical formation of human beings. The entire book is a detailed analysis of individual’s formation from the birth to the entrance in the civil society. Rousseau argues the behaviors and feelings for each ages of the man, giving an explanation and presenting the right model to follow in order to acquire the best education; he is interested in the pedagogical formation and development of the child who is embodied by the figure of Emile. Rousseau starts his first book with the phrase: “God makes all things good; man meddles with them and they become evil.” With this phrase Rousseau points out his negativity toward the civic society made by human beings, underlining the goodness of the Nature and God’s things. He continues: “We are born weak, we need strength; helpless, we need aid; foolish, we need reason. All that we lack at the birth, all that we need when we come to man’s estate, is the gift of education” (52) In the third section of the book I, Rousseau expresses the impossibility to a public education, mentioning briefly that the public institute does not and cannot exist because there is no more the concept of country and patriot; these words should be deleted from the modern vocabulary. (57) He quotes the Plato’s Republic as an example of public education: “If you wish to know what is meant by public education, read Plato’s Republic. Those who merely judge books by their titles take this for a treatise on politics, but it is the finest treatise on education ever written. In popular estimation the Platonic Institute stands for all that is fanciful and unrealaˆ¦Plato only sought to purge man’s heart.” (57) Rousseau is more interested in the natural education and formation of individual than his acquisition of education in society and civil context; for this reasons, he states: “the natural man lives for himself, he is the unit, the whole, dependent only on himself and on his like” (56) in contrast with the idea that he elaborates regarding the citizen: “The citizen is the numerator of a fraction, whose value depends on its denominator” and this denominator are “the social institutions, those best fitted to make man unnatural.” (56) Rousseau in the first book of his treatise deals with Emile’s first age and his childhood; in the second book the second age of the childhood and the feel and awareness of the suffering, he continues analyzing the adulthood and the first contact with the society, in the fifth book are described the relations with the other sex and the conclusion of the treaties.

Rousseau defines the tree types of education: natural pedagogy, the pedagogy of things and the men’s pedagogy, and he declares that only the harmonic relation amongst them could make the individual “well-educated”. Rousseau affirms that the first kind of education that the child should learn is the negative education: “therefore, the education of the earliest years should be merely negative. It consists, not in teaching virtue or truth, but in preserving the heart from vice and from the spirit of error.” (107) Rousseau states: “the law of necessity soon teaches a man to do what he does not like, so as to avert evils which he would dislike still more.” (152) The fourth book is the most significant for the explanation of the main concepts of Rousseau’ s philosophy such as the amour de soi and the compassion. Rousseau explains that our passions are the main principles of our self-preservation; it is a ridiculous and absurd destroying these passions because are given by God so humans should not contradict the His will. (176) According to Rousseau our natural passions are very limited, but they are the instruments of our freedom and they maintain us; he writes: “the only passion which is born with man, which never leaves him as long as he lives is self-love; this passion is primitive, instinctive, it precedes all the restaˆ¦self-love is always good, always in accordance with the order of nature.” (178) The self-preservation elaborated by Rousseau consists in the total and absolute self-love of human beings above everything, and this love is the one feeling, which can preserve individuals. (179) To this concept depends the idea of compassion; in fact, Rousseau argues that during the adolescence the individual is weaker and closer to the emotions and passions of fellows. This weakness makes man sociable with other people. The adolescent feels the need to share his condition of suffering and to support others; this pity is the first emotion of relation that human being’s heart feels.

In conclusion, by the analysis of the main conceptions of Plato’s and Rousseau’s philosophical theory about education we can assume that both had considered education and the pedagogical formation as an important part of the developing process for human beings; Rousseau in particular reclaims the Plato’s ideology of educational treatise, but he does not present the education strictly connected with the political and social estate of society. Rousseau is more interested in how the humans lost their natural qualities as amour de soi and compassion, which he had in the State of Nature rather than underlining the type of best education that the group of governors have to pursue and achieve in order to reach the Common Good as Plato elaborates in the Republic. Therefore, the role education in the civil and political society can be considered relevant for citizens and governors? At this question we could answer that both governors and citizens should be trained to acquire a pedagogical process of formation in order to realize together the common good without any personal interests as Plato argues in his treatise. On the other hand, it is true that the education of human beings should be more comply with their natural and sensitive feelings, but people should be accustomed to live in contact with other fellows and conformed to the right education for a civil society in which they have to belong.

Work Cited

Plato, Republic. Penguin Classics.2007. Print

Jean-Jacques Rousseau, Emile. GLF Editori Laterza, 1953. Print

Meckenzie, Mary Margaret. Plato’s Moral Theory. Journal of Medical Ethics,1985, 11, 88-91. JSTOR

Krentz, Arthur A. Play and Eucation in Plato’s Republic. Luther College. Paideia: Philosophy of Education. Web. http://www.bu.edu/wcp/Papers/Educ/EducKren.htm

Encyclopedia of Children and Childhood in History and Society, Plato: The State as an Educational Entity. Web. http://www.faqs.org/childhood/Pa-Re/Plato-427-348-B-C.html

Dillon, Ariel. Education in Plato’s Republic. Santa Clara University Student Ethics Research

Conference May 26, 2004.Web

http://www.scu.edu/ethics/publications/submitted/dillon/education_plato_republic.html

There is no gainsaying that Christianity has a strong background in morality. What is not completely obvious and to which much scholarly work is being done and continue to be done is the extent of moral premium that Christians place on moral values of other religious traditions. This paper intends to show how such Christian claim inhibits profound interreligious dialogue. It argues that Christianity is not the sole custodian of morality. It is the view here that such Christian moral claims need not be necessarily placed as superior in dialogue with other religious traditions. Other religions have values from which Christianity could learn. Such disposition will create better ground for interreligious dialogue that enhances personal and interpersonal morality. The research shall be guided by the following: questions what moral values could be learned from religious pluralism? How does this help the Christian understanding of love, human dignity and Christian ethics? It is perceived that Christian moral interaction with other religions would certainly lead to increased religious vitality and would reduce perceived Christian arrogance and ignorance of other religious traditions. Overall, it is from this background that this paper will seek to interpret moral paradigm in religious pluralism.

Introduction

The denial of religious pluralism is in a way an affirmation that there exist other religious traditions. Moreover, the postmodern age has brought a lot of innovations into the world. Among these innovations is the study of humanity and religion. It affirms the position that a realistic understanding of our contemporary contexts implies that religion is not one, but there are religions. Religion as a theological category must therefore open up dialogue with its environment and people. Reverend Marcus Braybrook affirmed that, “‘each faith has a precious gift to share with the world,’ because each conveys a message that is both unique and universal.” [1] This dialogue of theological experience must seek to address the people’s moral past, present, and their future in such a way that it will create vibrancy and meaning. Religion as theological category is not a historical narrative, it is a lived, living and yet to live history that should be context driven and able to accommodate other disciplines for its task and goal.

A realistic understanding of our contemporary contexts then will entail a reconstruction of religious moral principles as theological method and content, especially the period from Vatican II to date. These challenges will guarantee a constant shift in position in order to accommodate the growing demand and yearning of how these theological tasks could and should be engaged today. Relationship is important in religion; this is what makes religion meaningful to us. God himself exists in relationship. The relationship of the trinity is the essence of the God head. For religion of the Christian Church to remain relevant in the face of these challenges, it must open up itself to accommodate the different experiences that are involved in the process of interreligious dialogue.

Moreover, religious traditions of Africa, Asia and elsewhere are in no way inferior to the Abrahamic religions of which Christianity stands out as the main pillar. This is an affirmation to the fact that these religious traditions by their tenets have had enduring answers to the profound mysteries of the human condition. Moreover, in the context of religious plurality, dialogue as affirmed by pontifical council for interreligious dialogue: dialogue and proclamation entails, “all positive and constructive interreligious relations with individuals and communities of other faiths which are directed at mutual understanding and enrichment in obedience to the truth and respect for freedom.” [2] In line with this reflection, it means therefore that “these religious traditions should be approached with greater sensitivity on account of the spiritual and human moral values enshrined in them. They commend our respect because over the centuries they have borne witness to the effort to find answers to those profound mysteries of the human conditions.” [3] In affirmation, Cantwell reasoned, “the awareness of multiformity is becoming vivid and compelling.” [4] Moreover he argued, “We (Christians) have marched around aliens Jericos the requisite number of times. We have sounded the trumpets. And the walls have not collapsed.” [5] It means that those aliens too, have some values that have been fortifying their cities. Thus there is a need for Christians to engage these other religious groups in a meaningful dialogue to quell down the hostilities that separates them in their understanding of God. Wilfred Cantwell in his treatment of Religious pluralism outlined three problems that borders on comparative-religious study as intellectual, moral and theological.

The aim of this paper will be to treat the moral aspect and show that Christianity is not the chief custodian of morality. The argument will hold that other religious traditions too has some form of moral values of which Christianity could learn through the interpersonal relationship with such religions. The question would be what moral values could be learned from religious pluralism? How does this help the Christian understanding of love, human dignity (Christian ethics)? Interestingly, Mark Chaves &Philip S. Gorski asserts that “although religious pluralism is not identical with religious competition, pluralism has commonly been treated as an indicator of competition, and analyses of the relationship between religious pluralism and religious participation have been the primary source of evidence in favour of the idea that religious competition leads to increased religious vitality.” [6] Christian interpersonal relationship with other religions would certainly lead to increased religious vitality and would also reduce the Christian arrogance and ignorance of other religious traditions. This would promote a pluralist disposition rather than the often perceived exclusivist Christian attitude. Martin Buber spoke of the “the basic movement of the life of dialogue” as “turning towards the other.” [7] Without meeting face-to-face and entering into a conversation with an adversary on equal terms-subject to subject -the process of dialogue would be impossible. Jesus himself in conversation with the Samaritan woman insist that the time come when worship will not be restricted to any particular place, but when true worshippers will, “worship the father in spirit and truth”(Jn. 4.23). By this he opened up the horizons and avenues to grant credibility to all religions. Pope John Paul II, also give this express recognition of the presence of the Holy Spirit in the life of the members of other religious traditions when he spoke of their, “firm belief” as being “an effect of the spirit of truth operating outside the visible confines of the mystical body” [8] A pneumatological perspectives and convictions seem to be the way forward in crafting a model for Christian interpersonal relationship with other religions. John Paul II in Redemptoris missio insists that “Spirit presence and activity are universal, limited neither by space nor time.” [9]

Because of scope and limitation, I will limit my analysis on Islam and African Traditional Religion. Although, I am also aware that even in ATR, there are several “African functionalist approach” to moral issues; however, I will limit my paper to Tiv religious practices as paradigms for interreligious dialogue.

The format shall be, Introduction, Overview of religious pluralism as Theological Enterprise (Vatican II to Date), Issues of morality as a theological task in today’s world, Exclusive Christian Morality, Moral paradigms in Islam , Moral paradigms in African Traditional Religion (ATR), Barriers to ethical relation between Christianity and other religions, and finally, a Conclusion/suggestions.

Overview of religious pluralism as Theological Enterprise (Vatican II to Date)

The period between Vatican II to date has brought a significant shift to the church’s understanding of herself to other religious traditions. This shift has also marked a turning point to issues of dialogue and appreciation of religious pluralism. Jacques Dupuis testify that,”the council’s perspective was pastoral rather than doctrinal.” [10] He argued, “the council quite deliberately had no intention of making such a choice.” [11] The intention, on the contrary, “was to rally the highest possible majority on the council floor in favor of a change of attitude of Christian, and the church toward the members of other religion.” [12] It was with this understanding that the Roman Catholic traditions saw the need to adopt theological reflection to local circumstances, began receiving official support with the Vatican II; where in the decree on the churches’ missionary activity (Ad Gentes no.22), [13] and also pastoral constitution on the church in the modern world (Gaudium et Spes no.2). [14] All of these documents show that such adaptation received explicit appropriation. In the subsequent years, the missionary theology of Pope Paul VI developed this thought, especially in his address to the Bishops of Africa in 1969 and in the apostolic exhortation, on evangelization in the modern world in 1975 ( Evangelii Nuntiandi no.2-3) [15] . Here the Pope insists that the church must strive to proclaim the gospel to all peoples, and to seek by every means to study how the church could bring the Christian message to modern man. The Pope expressly stated that, “the split between the gospel and culture is without a doubt the drama of our time, just as it was of other times. Therefore every effort must be made to ensure a full evangelization of culture, or more correctly of cultures.” [16] All these efforts by the church were geared to show that morality as theological tasks and its engagement for today’s world demand a radical shift. Moreover, this shift that took place in the Roman Catholic Church during the Vatican II which addressed the relationship between the Roman Catholic Church and the modern world created a space for religious pluralism to flourish. This was started with the affirmation of the freedom of conscience and freedom of religions of all people by Pope John XXIII (Pacem in Terris) [17] and the acceptance of interreligious dialogue as an avenue for evangelization by Pope Paul VI (ecclesiam suam) [18] which became the road map for dialogue. Nostra Aetate [19] provided the shift in relation of the Church to non-Christian faith. It opens with acknowledging the common foundation of all religions (No. 1) , and it also affirms other religion as having doctrine, moral and sacred rites (No. 2). In essence, it affirms that no one religion has monopoly about human revelation and God. Marinus Iwuchukwu testifying to this position said, “Nostra Aetate presents a road map towards effective interreligious dialogue and a firm theological assumption of a de jure religious pluralism for the church and all Christians.” [20] Thus in the words of the Holy Father, Pope John XXIII, “it was time to open the windows of the church to let in some fresh air.” [21]

Consequently, John Paul II who came after these previous popes took this advice very seriously. In the pontifical council for Interreligious Dialogue: Dialogue and proclamation [22] , he reflected on orientation about interreligious dialogue and the proclamation of the gospel of Jesus Christ. In Redemptoris mission, [23] Pope John Paul II assures non-Christian of the love of God made manifest in Christ (No.3); raises questions and answers on the universal salvation in Christ (Inclusive pluralism) (No. 12-20). He also recognizes the Holy Spirit as the principal agent of mission (Nos.21-32). Marinus in his praise of John Paul’s II efforts argued that, “John Paul II, in his pontificate advocated better harmony and cordial engagements among world religions in search of a more peaceable world and he firmly believed in advancing the propagation of the gospel by engaging other religions of the world in healthy interreligious dialogue.” [24] This shift between Vatican I and II created a significant growth and development mostly in the Roman Catholic Church theology. As could be seen above, express indications of the church’s willingness to dialogue with other non-Christian religions became clear with post Vatican II. All these efforts are geared towards the church’s willingness to dialogue and appreciation of other religious moral values and traditions. Thus, “Vatican II became first in the conciliar history of the church to speak positively, albeit guardedly, about other religions.” [25]

On the contrary, this opening of the window seems only to be letting in little air into the church’s understanding of her faith in line with other cultures. The fact of religious pluralism de jure is yet to gain acceptance in the Christian church cycle. Their acceptance seems to be on the de facto levels. In practice, exclusivists and inclusivists approaches seem to be towering higher in the church than religious pluralism. Thus the contemporary theologians under the umbrella of post-colonial theologians are still knocking for the doors to be open as well. They insist that ‘system theology’ which was colored by Western ideology and categories must be decolonized and pluralized so that systematic theology will strive and flourish. In African and Islamic contexts, this flourishing could only be found through the model of inculturation (contextualization) and doctrines. It means that the basis for this shift must be built on the lived experience of the people, and not on church’s theological pronouncements. The church has done much in theory; but much needs to be done at practical level. Significant importance is the moral appreciation and values of other religious traditions. The church in many respects still sees herself as the sole custodian of morality, and other religious traditions have to learn from her. This kind of understanding is inimical to the true spirit of dialogue and religious pluralism. The church must open herself to learn from these other traditional moral values.

Issues of morality as a theological task in today’s world

In the light of the above, morality as a theological task has made it imperative that theology must develop large ears and open her eyes to the realities around. Realities that are born out of lived experience of a particular cultural context, and that theology must be decolonized in order to fit the pluralist project. Robert Young observes, “deconstruction’ is a deconstruction of the concept, the authority, and assumed primacy of, the category of ‘the west.” [26] Morality as Monolithic and monoculture context of the west which dominated the universalized approach to theology has become unproductive and meaningless to other cultural contexts. The contemporary theologians have become very critical of the ready-made theology of the west that was imported and transported to many cultures of the world. In place of the above, and the future of Christian morality, they propose two positions: “pluriversality and Identity” [27] . In praise of this position, Mignolo who is considered one of the leading figures of postcolonial thought said,

[t]he celebration of bi-languaging is precisely the celebration of the crake in the global process between local histories and global designs, between ‘mundialization’ and ‘globalization, from languages to social movements, and a critique of the idea that civilization is linked to the ‘purity’ of colonial monolanguaging. [28]

Here he explores further the colonial epistemic difference through the possibility of a bilingual or bi-langauging epistemology as the way forward in the study of theology in contemporary contexts. This project is vital because it will create location which is the production of moral knowledge, culture and religion. Thus for Mignolo, it means we have to speak from the colonial difference in order to give voice to the margins-subaltern voices through the process of bilanguaging (plurality). All his efforts were to create location and identity for local histories to become avenues for doing theology in contrast to global designs of the west. Closely related to the postcolonial thought are the liberation theologians. They understood theology not as self-transcendent, but as being in solidarity with the poor and the oppressed. In fact Liberation theology attributes a hermeneutical significance to the experience of the oppressed. This experience of oppression affects how morality is read, interpreted, and applied. The African theologian also is faced with the task of retrieving moral cultural values and interpreting them in the light of lived experience. Fiorenza maintained that this experience serves as “retroductive warrant.” [29] According to Fiorenza and Galvin, a ” warrant is retroductive to the extent that it offers the most feasible and comprehensive explanation of the phenomenon, accounts for unexpected and unanticipated phenomena, and enables the scientific endeavor to move on in practice.” [30] It was precisely from this background that Gustavo Gutierrez who is widely regarded as the father of Liberation theology kick-started the agitation to challenge theology on the plight of the poor and the oppressed. He rejects the idea that theology is a systematic collection of timeless and cultural transcending truths that remains for all generations. He concludes by saying that, “the attempt of Liberation theology to reflect on the experience and meaning of faith based on the commitment to abolish injustice and build a new society must be verified by the practice of that commitment itself.” [31] Thus he warns that “liberation theologians must be careful not to fall into an academic self-satisfaction of acquiring ‘new’ vision of Christianity.” [32] Segundo who came after him, became more systematic in treating this matter. He took off to free the subject matter through the instrument of “Hermeneutical cycle.” [33] In his words, “Hermeneutical cycle is a way of ushering in theology that would take their cue from flesh-and-blood of human beings to fashion the kingdom of God out of the human materials of our great but oppressed continent.” [34] He questions the absolutist position of faith, he contends that the whole concrete content of faith and all the attitudes and beliefs in which it is embodies are dependent on the relative context in which they occur. For him, “the problem of Catholic theology begins when one tries to define the precise content of these revelatory processes.” [35] He maintains that Christian option does not absolutize a value or a doctrine but rather it is an educational process dealing with values. All these efforts are to promote universal salvation in Christ as against there is no salvation outside the church “extra ecclesiam nulla Salus” that was previously held by the church. This made the church to shift her position about human salvation. All these efforts are not to promote ‘religious indifferentism’ or ‘syncretism’ but to promote inclusivist pluralist understanding of religions.

Exclusive Christian Morality

The fact that all humans are created in the image and likeness of God, makes all humans morally good. Exclusive Christian stand on morality therefore does not make her position supreme. It means that Christian morality by itself cannot define adequately the moral view of a pluralistic world. Right of existence of other religions, morality and religious values must to a very large extent have to contribute and compliment Christian moral values in a way of interpersonal relationships. Peter phan in his celebrated book affirms this when he said, “being monoreligious is going to become ever rarer in postmodern age.” [36] He insists that, “Instead, migration, globalization, and postmodern thought have created a situation where boundaries are porous and most people will be genuinely religious only if they live interreligiously.” [37] Basic to postmodernist epistemology, Phan insist “is respect for and celebration of particularity and “otherness” in all dimensions of human life, from race and ethnicity to gender to religion to culture. Diversity and plurality, which otherness implies, are seen not as curses to human flourishing to be exorcised or as threats to human unity to be suppressed.” [38] Thus he opined that culturally, socially and religiously, “church must not only respect but also incorporate into its own life and worship the teachings and practices of other religions in order to be enriched and transformed by them.” [39] Edward Schillebeeckx, a Dutch theologian, in his understanding of religious pluralism and dialogue asserts that,

Because modernity has given rise to multiplicity of world-views and institutions, and it is no longer the case that one, specifically Christian, view of the world is given social endorsement, the world has become a kind of market place in which different and divergent views of the world and mankind are on sale, from which one can choose. [40]

For him, “the problem is no longer the one formulated at the level of the earlier awareness of the problem: Is Christianity the one true religion, or is it a better religion than all the rest? … The problem rather is how can Christianity maintain its own identity and uniqueness and at the same time attach a positive value to the difference of religions in a non-discriminatory sense?” [41] Thus he argued that it was not possible that any one religious tradition or faith could exhaustively accommodate all that is good and valuable from God. His religious pluralism seems to be theocentric. God is the center and all other religions participate in his being with equal proportion for their being and goal. No religious tradition can claim monopoly of God’s knowledge and participation. He concludes that “multiplicity of religions is not an evil which needs to be removed, but rather a wealth which is to be welcomed and enjoyed by all.” [42] He affirmed “[t]here is more religious truths in all the religions together than in one particular religion.” [43] Thus he affirms the need for dialogue and even incultulation.

Moral paradigms in Islam

The quotation of Aliosa Inyumba, former head of the National Unity and Reconciliation Commission, Kigali, September, 2006, aptly describe the importance of dialogue. This has addressed the conflict between Christianity and other religions. He said, “[I] it is a very difficult thing to enter into dialogue with someone who has no respect for you as a person, being quite happy to see you dead. And yet without renewed dialogue, you cannot put an end to the suspicion that perpetrates the conflict.” [44] Christianity has over the years occupied the position that it is the only religion that has all answers on issues of morality. African Traditional religion and Islam have been branded as religious groups that have only to learn about morality of Christian tradition. This is an erroneous and ill-informed conception. That fact remains a closer study of these two religious traditions also revealed that Christianity also has a lot to learn from them on moral matters. John B. Cobbs and Ward M. McAfee attests that “it is possible for Christians to learn from other religious traditions and their wisdom. And that it is also possible to formulate the Christian faith in the light of what they learnt from other religions.” [45] Christians are called to rethink their faith in the light of the challenges posed to them by other traditions. In the light of these, dialogue becomes inevitable. The emphasis is not to reject what is distinctive in the Christian message but to “enrich one another through our differences.” [46]

In his treatment of Christianity and Islam McAfee argues that both Christianity and Islam have much in common. To him, both traditions proclaim one God and share insights on communal values (life of prayer and practice). Both “teach common humanity and respect for it.” [47] To this he affirms that “traditions no longer have the luxury to refuse invitation to dialogue.” [48] He insists that “we must develop the wisdom to see both what Christianity and Islam share in common and areas where we must agree to disagree.” [49] McAfee is of the opinion that “we need a better theology capable of both encouraging peaceful dialogue and resisting our own assumptions that we should dominate.” [50] He advised for the removal of log in one’s eyes before seen the splinter in the other. He cautioned that violence should not be associated with Islam alone, historically, “‘each of these three faith traditions’ was birthed in a time of great social upheaval.” [51] Christianity is not immune to history of violence; it has its fair share of religious and social upheavals of its time. Overall, McAfee concludes that the Christian self-righteousness and contempt for Islam is profoundly inappropriate.

Moral lessons that could be shared between these religions are based on the fact that “[t]he message of Muhammad’s revelations was one of both divine authority and social justice.” [52] The social justice issues dominated the teaching of Islam as propounded by Muhammad. Islam egalitarian is underwritten by the hajj, the annual pilgrimage of Muslims to Mecca. McAfee explained, “on this pilgrimage, each Muslin is to be clothed in a simple white garment so as to eradicate any and all distinctions during this holy congregating of the Muslim community.” [53] Moreover, the message of Jesus was one of radical equality and so was the tendency of Muhammad’s reform in his time and place.

Another great moral lesson Christian could learn from their Muslim brethren is the moral character of the jihad. Jihad is the most misunderstood word in the Muslim faith, however, it has a moral lesson if properly understood. John W. DE Gruchy contests that “[t]he origin of jihad is the need to establish an egalitarian and just political orde

In this report I am going to tell about the life of a good Muslim in 21st century. Basically in this report I discuss that what are the current issues through which Muslims suffer and what should they do according to Quran and Sunnah to over come from all of these issues and how they can be a good Muslims how can they spend life as a good Muslim in 21st century we discuss all it here in the lights of Hadees and Sunnah Muslim should follow Islamic point of view to better understand their lives and follow the proper path according to the shariyat because this is only way through which we can please ALLAH and take reward from. Islam is the only one who gives us understanding about good and bad deeds and through following the Quran this understanding developed in us and we are able to become good Muslims in this modern time of 21st century.

Shedding Complexes and Avoiding Violence

Only some may know the reality about Muslims and Islam, but the image of Muslims every where is not good. Islam and Muslims has been projected as a threat to peace. Some perceive it as a threat to their personal security. we Muslims have these perceptions about ourselves as we are not as we ought to be, i.e., as Muslims are described in Quran and Sunnah each of these perceptions has some connection with truth, but it’s not true as it stands.

Developing an excellent ummah in 21st century

In our journey to develop an excellent ummah that can be exemplary to all the people of the world we need to look inward of the major challenges within the Muslim societies today.

Violence within the Muslim societies and countries around the world

We should acknowledge that there are many problems in the ummah which must have to be resolved. It ranges suicide bombing through “terrorist attack” on innocent Muslims and non-Muslims around the world. The problem of violence with in the ummah must be resolved by Muslims we must work together in a concerted effort to create a peaceful society in the context of 21st century global world.

Sectarian conflict within Muslim societies

It is very bad that the whole world is watching that how Muslims killed the other Muslims. The sectarian violence involving Sunni Shiah conflict must be resolved Muslim leaders throughout the world must begin to preach on the universal message of Islam. It should never reach the level of violence and killing which we are seeing today

Low educational level of Muslims worldwide today

Muslims worldwide are facing the challenges of being uneducated and ignorant ummah we see many Muslims that have very low education achievement because Muslim parents are not sending their children to school due to poverty and lack of realization of the importance of education If this trend continues we will see the majority of Muslims will be on the lowest in the society

Mohammad a 21st century prophet:

The teachings of Muhammad (SAWW) changed the life of Arab but that was not just for the nation before 21st century but also for us to follow the Islam and Sunnah and the teachings of Islam even prophet Muhammad (SAWW) character changed the person Umar Ibn Al- Khattab who preaches the idol made of dates he become the leader of whole Muslim due to teachings of Muhammad (SAWW)

We the Muslims believe that the teachings of the Muhammad are not just for the one time but we can take benefit from these teachings even though we are living in 21st century we can represent a good nation through follow the teachings of Islam

21ST Century Muslim leadership

Muslims in the 21st century facing lots of challenges not only here but also in West we always rely on our past scholars but now we have many different challenges which we have to face and try to find out another ways to overcome this we have a great problem of knowledge and terminology. The translation is not only just translation of words but we should see the realities in it which comes from the religious reference.

The way we translate the concept of Islam is wrong and the notion, terminology is also wrong I really think that if there is challenge for us in 21st century here and everywhere is to be able ( and its not something that just come from the scholar it can be come from every single Muslim it is

Some thing which is very essential in our religion that our religion is just not the religion of elites it is the religion of every single mind & single heart to come back to understand our terminology and the priorities of our religion Islam

Great problems of Muslims of 21st century

The problem is the psychological crisis based on the lack of knowledge and lack of deep understanding of Islam because the whole process of this religion is all about liberation of all kind of alienation the first enemy is your own ego the second is perception through which we see world from our own viewpoint that is lack of humanity.

Prophet Muhammad (SAWW) saying is:
“Ifshus Salam baynakum”: spread peace among yourselves, between yourselves, with the people everywhere.

Because the highest objective of Islam is peace among all Muslims.

Muslims should get rid of Haram

The Muslims of 21st even in every century are smart enough to understand that what the concept of Haram in Islam there is many things which we should avoid for example:

Turning away from remembering god

Using gold or silver utensils

Black magic

Swindling & fraud

Altering a dead person will

Murdering or wounding another or severing one of his limbs

Drink alcoholic beverages

Stealing

Spreading corruption and evil ways

Taking Riba so onaˆ¦

These all things are Haram in Islam and the Muslims if they want to represent themselves as a good in front of world or especially in front of ALLAH one should leave these types of acts because of these acts Muslims can be out from the boundaries of Islam which will be very big punishment from Allah

Follow Halal

Halal is the thing or an action which permissible to use or engage according to Islamic law If we want to be a good Muslim we should always try to eat and do Halal things Muslims should earn from the Halal way according to shariyat not in means of cheating and fraud because for Halal in Quran there are strict laws.

The Prophet Muhammad, Sall-Allahu alayhi WA sallam, said: ‘Seeking Halal earning is a duty after the duty.’ In other words working to earn a Halal living is itself a religious obligation second in importance after the primary religious obligations like prayers, fasting and hajj.
“O ye who believe! Eat of the good things wherewith we have provided you, and render thanks to Allah if it is (indeed) He whom ye worship” (2:172)

ALLAH likes Halal things and ordered Muslim to eats Halal and does all Halal things. As I show in above heading that Allah doesn’t like Haram acts. In 21st century there are lots of Haram things which from Muslims addicted so if we want to b a good Muslim in 21st century we prove our selves as a good Muslim to avoid these things in the modern world.

In Surah 5:5 of the Quran, it is written: “The food of the People of the Book [Jews and Christians] is lawful for you as your food is lawful for them.”
Abu Hurayrah narrated that the Prophet (Saw) said:
“O People! Allah is al-Tayyib (Pure), and He only accepts that which is pure! Allah has commanded the believers what He has commanded the Messengers, for He said, ‘O Messengers! Eat from the pure foods, and do right,’ and He said, ‘O you who believe! Eat from the pure and good foods We have given you.’”
Being a good Muslim

The typical Muslim will be always honest in abiding the laws & principles of Islam. to praying five times prayers which is the basis that we know that there is only one GOD who is Allah and Muhammad(SAWW) is the last prophet of Allah

A good Muslim not only follows the Islam by him self but also teach about it and force to follow by his fellow beings and understand that it is necessary to fasting 30 days in the month of ramzan. A good Muslim always lowers his gaze while talking to others especially to the women and keeps distance with stranger women other than his wife daughter mother sister. A good Muslim follows brotherhood and feels the emotions of other Muslims. Quran tells us that a good Muslim should perform HAJJ at least once in his whole life.

But now the Muslims are busy in many bad activities and now the Muslims of 21st century are far away from the teachings of Islam shariyat and Sunnah they just live their present life by forgot they this life is not long-lasting it will be end soon they should understand the life after death which is long-lasting and which is thousand times better than this present life.

The charm the luxuries and the entertainment of this of this world make Muslims blind they don’t understand that they are doing wrong things.

Allah’s Messenger (SAWW) said:
“If any one of you improves (follows strictly) his Islamic religion then his good deeds will be rewarded ten times to seven hundred times for each good deed and a bad deed will be recorded as it is.”
[Sahih Bukhari – Book #02, Hadith #40]
Muslim youth in 21st century

As the 21st century come to an end we have to look through that what we have done and what we loose in responding to Quranic challenges to create a good society because is also seeking the one who is the ideal of entire humanity because our prophets also wants to see that what are the results of their hard work in terms of spreading Islam and too full fill the Allah’s desire this is such an tough task and in this regard Quran reminded us continuous that

“A man receives but only that for which he strives; that his endeavors will be judged, and only then will he receive his recompense in full.” (53:39-41)

Due to which Muslims has to strive to earn their final reward in full. How to maintain momentum in strive to remain a true Muslim. Muslim youth who is the main target of modernization that was taking place an uncontrollable pace In the Muslim world.

Two decades 1960 & 1970 independence of the two nations Asia and Africa created the new national identities The period was ripe for considering the role of the past heritage, religious, moral and cultural, in the new age of rationalism and secularism. and the nation developed in modernization without give importance to Islam this is the act of non Muslims they developed church instead of developing mosque and madarsa to spread Islamic teaching which is unfair to the Muslims due to which Muslims also struggle to spread Islam through our leaders

Through marriage and parenthood Islam seeks to impart moral education. even the young girls also face greater challenge in maintain their moral tact when they out in society there are very little understanding the ways in which Muslim girls existence because any girl do hijaab people consider her as old fashion but that girl shows Islam towards us and she lives according to Islam.

Our leaders should arrange programs for the youth to understand them the meaning of Islam and make recommendations to implement to create the awareness of Islam among youth to be a good Muslim.

“May Allah guide us of all the path of prosperity submission to the will of God”
CONCLUSION

In this report I discusses about the life as a good Muslim 21st century and through the research I recognized that in the modern world of 21st century the Muslims have to do hard struggle to be a good Muslim In front of Allah and to please Allah through follow Islam Quran Sunnah and in the lights of Hadith and should get rid of bad things as soon as possible and spread Islam to create awareness of Islam not to worry about the people because once you reach that destiny Allah will your hands and give you reward in the term of JANNAT.

Introduction

This essay, will be discussing the advantages and disadvantages of culture in the process of development. As it will be demonstrated, culture can both be a catlystic agent just as it can be a stumbling block for development process. Whether we like or not,we have to understand that culture plays an indespensable role in the way people respond to diferent development policies.Thus according to Spackman,in what he called “Postmodern appraoch” , an economic policy that leads to sustainable development opt to take into account a psychological angle also known as development with a focus on personal needs and growth; secondly, it should consider a spiritual dimension given that this trend constitutes the deepest root of human existence . Such policy he added will provide “legs” and not “clutches” .This policy is also referred to as People Centered Development (PCD) in short. (Speckman2007:24-25). The aim of this essay however is not to discuss which policy is the best but the advantages and disadvantages of culture on development process and,for the sake of this paper , I have decided to base my discusion on five important elements. These are: Sexism and Patriarchy; the impact of Lobola (dowry) on Development; African understanding of knoweledge, the understanding of Culture visavis of different deseases mainly HIV and AIDS and finally, culture and environmnet.

What is culture?

According to the Oxford Dictionary (1999), Culture is defined as “arts and other manifestations of human itellectual achievement regarded collectively.the custums institutions and achievemtnet of a particular nation people, or group.”(Oxford Dictionry, 348:1999). For an Africans the topic concerning the impact of culture and development progress is crucial because on one hand, we are eager to keep our culture of which we are proud of but on the other hand, as a leader, we are compelled to guide people toward a sustainable development. (Speckman2007:44).

Christianity as a culture: From the definition provided above, one may also suggest that culture is not only what our ancestrors left to us which were transmited to us through oral traditional. After our grand parents had converteed to Christianity they somehow adopted a new culture that we inherit.In other word, I wsh to argue that Christianity itself and the way we adopt it contitute “culture” which deserve a special attention while discussing the isue of the impact of Culture and Development. For instance, some Zulus will say I don’t practice ancestros worship because I am a Christian. In order words, this implies I don’t practie that cultural practice because I have adopted another one. Thus the topic: “christianity and Deveopment”.

What is development? : Acording Oxford Dictionary, (1999) simply one maysimply say that Development is “a specified state of growth or advancement.” (We will argue that s mant African scholars such as Kalenkole and Mbiti have argued Africans are very religius people and yet remained poor.” (Oxford Dictionary, 1999:392).

What is the relation between Culture and Development?

Historically speaking, Schech and Haggis(2002) argue that the origins of the notion of development in the sense of promoting social progress lie in the same set in the nineteeth century as which are associated with the origins of the concept of culture . They added, “Indeed culture and development sometimes mean almost the same thing until discourses of development planning and cultural specificity diverged in the ealry decades of the present century.” (Schech and Haggis, 2002:5). Thus in Africa, specifically in South Africa, given the place ocupied by culture, one may argue that if we are projecting for a sustainable development, it is indispensable to scrutinize both the strenghts and the weaknesses that cuture can bring about and, when possible try to challenge critically some of our cultural practices and believes that appear to be as an obstruction to Development.But at all time, we first have to be conscious that we can not impliment efficient development policies while ignoring the presence of culture. Larry Yost nd Hugh Tracy were right in their eighth principle of Community Development Work when arguing the importance of involving the local leadership ‘since the ultimate responsability for continuing development rests with the local citizen’ (Yost and Tracy: 1997;21).

Beside that, either one is an economist or traditionalist; we all heartily and sincerely endorse the striving for economic development. In other words, Economic development expresses one of our fundamental hopes and aspiration. Moreover, in its report published in 1996, the UNDP (United Nations Development Program), defined human development as” the endeconomic growth a means.” (Human Development Report 1996). (http://hdr.undp.org/en/reports/global/hdr1996/).

Disadvantages of Culture:

Speaking about the disadvantages of culture on development, one may argue that sometime people because of their ignorance or lack of knowledge can deny even what is indispensable for their survival on the basis of their cultural beliefes. Thus, as it has been argued by Spackamn, people need to be empowered as toward decision making.And, in my view, any theologian and any educated person who cares about the Development of Africa should think critically about the impact of “culture.According to Spackman, culture can have positive impact on development just as it can have negative repercussion on development. Thus, this situation often plunge us into a dilemma because on one hand we are eager to keep our culture of which we are proud of but on the other hand, as leaders, we are compelled to lead people toward a sustainable development. (Speckman2007:40-44),

Impact of Sexism ad patrirchy on development

As mentioned before, this paragph will be discussing sexism in Africa and its impact on development. I will demonstrate how sexism and patriarchy have contributed all along many years to the oppression of women and, consequently this situation has also lead to the oppression of men and the impoverishing of Africa.

Definition of Sexism: According to Cambridge Dictionary, Sexism is the belief that the members( in this case women) of one sex are less intelligent , able skillful, less accepted/valued by God than the members of the other sex. Especially that women are less than men are. (Cambridge Dictionary2005:1166).

Mercy Amba Oduyoye argues that Women’s status in most societies is far lower than that of men. In her view, this situation is due to cultural stereotype specified under attributes and responsibilities. (Oduyoye, 2007:22).Beside that, even the way the Bible has been often interpreted has immensely contributed to women oppression.

In most African society, at the death of parents in most only male children will inherit and never a girl.Thus in African society and all over the World, there is a tendency to consider a boy more valuble than a girl.when there is shortage of income in the familly, often it isthe girl who has to interrupt her studies in favor of the boy. Secondly, though a woman is said to be a partner, in most decision making, either within the society or within the familly practically, she does not have much to contribute if not nothing. In other word she is just there as an auxilliary to her husband. Once divorced, a woman loses respect and finds herself despised if she does not quickly remarry. The whole education has been in preparation for marriage, so a failure here is a total failure. No woman is destined to stay single if so she has done something wrong. (Oduyoye, 2007:22). Apart from sexism found in the culture, we also find that even the way Bible has been interpreted does not encourage women’s emancipation. To use Nyangweso words, ‘Marriage is endocentric. This is a universal experience that cries for reexamination.'(Nyangweso2007:61). From the Hebrew Testament to the New Testament, the position occupied by women is often portayed to be lower to that of men. Thus, Oduyoye argues that “gender stratification has distorted the quality of human relations and it continues to deny the parity between women and men to accept female and male as equivalent expression of being.” (Nyangweso2007:62).

How then do sexism and patriarchy impact negatively on African’s development?

By oppressing women, some men think that they will monopolize the power and order will be established. However, a careful observer will agree with me that by oppressing women, men are doubly oppressed. First, men are deprived from the closest source of support. As when woman and man have equal access to education and make their economic decision together, this can boost their economy. In the previous decades we saw that in some part of Africa like Senegal, women were not allowed to attend school and this in my view was oppressive toward a man as he has by himself to provide not only for himself but his wife and children whereas a woman well educated will have access to better job and financial resources. And this will solve not only her financial problem but also will be able to raise the household income. (Oduyoye, 2007:22).By doing so the man is secured from working doubly. And more interesting, a husband will have peace of mind knowing that after his death his wife and children will not be mistreated by the rest of his family. Women’s contribution was not really valued in terms of Development .That is why pne may ague that sexism constitute a stubling block as women are considered as passive agents in the process of the development whereas ,if they were to be valued, their input should have boosted our Development. I dare to say that taking as reference to our modern time where men and women appear to ocupy the same position and deliver the same service.Thus tooday we have Nurses, Doctors, Enginneer, Political parties Leaders such as DA in South Africa and so on.In one word, one may say that African Development will not progress untill all of those who are oppressed by sexism and partiacrhy are free. Thus the UNDP’s statement (Unitied Nations development Programme), ‘Gender equality and women’s empowerment are central to achieving for inclusive, democratic, violence-free and sustainable development in Africa” and therefore a condition to achieving the Millennium Development Goals (MDGs)’. www.undp.org/porvety

The impact of our religious and social beliefs on development.

Land and devolpment: Culture has a huge impact on land development. Werner Sombart argued that ‘any economic system is nothing but a manifestation of the existing culture. And, a culture exists because of a certain spirit.’ (12).Thus in section I wish to discuss some of both positive and negative impacts of Culture on Agriculture and environmnet in general given its role in Development. Speaking about African culture and development, it is important to understand that knoweledge as a crucial component of technology raises some pertinent questions in Arfrican culture. Its cultural construction raises questions like: What value is placed on different forms of knowledge? (And by whom)Who has access to, or access to exploit knowledge? Consequently, individual are not free to engage in research given that only a certain group of people has access to that field.Often, it is found that our Culture imposes some practices that don’t encourage development. For istance, in some areas where the tradition is still highly observed, we find that there are some places which are reserved strictly for ancestors worship as well as some restrictions to cultivate some products. This can be a challenge when the government want to develop a such area either in terms infrustructrure, roads or practice an Agriculture which will benefit many.Often, when the Government insists and go against the will of the resident of that area, it is found that the project is never successful given that as the ABCD methods states a true development project, has to be initiated by people and with people. (Class notes)

Impact of Lobola on development: Beside the issue of land, another pertinent issue in our modern time which arises from culture to be discussed is the issue of Lobola and weding ceremonies .Today, in South Africa and elsewhere in Africa, the issue of Lobola present a stumblig block to development for different individuals. Originally, Lobola was meant to express a link between the two families. According to one of my South African friends, lobola was ‘like” a gift of appreciation to the best familly. Howerever, as time goes on, this practice has changed its aim and has tendency to become a business whereas life does not always allow it. Consequently, most couple ends up in debts.Speaking about development, this practice does hinder financially the new couple from achieving other goals such as education of quality of both their children and themselves because they can not afford it.In the future, this situation affect both the familly and the Nation as we can only produce a service of quality if we have rceived an education of good quality. Furthermore, any carefull observor, will argue with me that the economical situation doe no more allow to feast for a long period.Thus to enforce the new couple into endless parties and ceremonies just in the name of culture is irrespective to what is defined as Sustainable Development as According to The United Nations World Commission on Environment and Development, “development is sustainable if it meets the needs of the Present without compromising the ability of future generations to meet their own needs.”.Here the point I am trying to make is that there are many cultural practices that may seem to be fastidious whereas they don’t encourage savings. (http://hdr.undp.org/en/reports/global/hdr1996/)

Deseases, Culture and Development: Today, no country in the World is unacquainted of HIV and AIDS. According to the report generated by the UNDP in 2007, South Africa was experiencing the most severe AIDS in the World. 5.7 millions of People living with HIV and almost 1,000 AIDS’ deaths occuring every day. In its efort to fight this deasease, South African Goverment together with Who (World Health Organization) spent millions of Rand in order to support people who are infected and affected by HIV and AIDS.

(http://www.avert.org/aidssouthafrica.htm) One of the reasons why this desease continue to spread extremely beyond major is our behavior due to our cultural beliefs and practices .Some of the practices to consider here are levirate mariage and poligamy. Levirage mariage implies that when the father of the house dies, his brother has to replace him. And, often this happen inspite of the wish of the wife of the desease.Consequently, this practice perpuates the spread of HIV in case one of the new couple is already infected. Apart from levirate mariage, polygamy which is accepted in most African Culture like Zulu culture for instance is another obstacle.Furthermore, beside levirate mariage and Polygamy, the way our tradition conceives and deals with deaseses such as HIV and Aids and many others such as Swine Flu, Cholera and so on often end in disastrous result. On 30th of November 2006 for instance, the SACC adressed its concern about a traditional healer who claimed to have cured 500 HIV-positive people with the use of herbs which acording to the invistigation done it was just a way of attracting people to draw their attention to traditional medications.( http://www.mg.co.za/article/2006-11-29-church-council-outraged-over-aidscure-claim) Beside that, some traditional healer do often suggest method which rather than leading to the cure encourage the spread of HIV. This, being because they have another understanding of the disease. Some believe that by sleeping with a virging girl they would get rid of the desease , others argue that the use of Condoms is not in accordance with our culture.I remember in my culture that there is an odd say “ntawurya umunwa wugaye “meaning “no man can eat the mouth closed” implying that a man could never have sex and stop the semens from entering the female private part.Others will go even further by arguing that condoms are Western’s assert used to spread the desease among Black People in other to exterminate them. Consequently, these believes have been the cause of death of many talented and energetic young people indispensable for the development of Africa. Thus while encouraging our young generation to assume the continuity of our Culture, we should be keen to think critically about certain practices that hinder the Development of our people. Beside that, each African should endeavour to reduce the cost of supporting people living with HIV and AIDSas it has huge repercussion on national economy.

Impact of HIV on Development

South African Government spends millions of rand each month to fight the desease and especially in the support of people living with HIVand AIDS by providing ERVs and other medications including the distribution of free condoms.These huge amount of funds which are used to support people living whith HIV and AIDS constitute a big lost as there should be used to support many other projects such as Education, scientific research,the fight against Women oppression and crime, and different studies that may help to kep our Environmnent from degradation and many other projects which in return will contribute to the Development process. By criticizing the investment in the fight against HIV and AIDS, I am not arguing that it worthless project.I do believe that People who are infected and affected by HIV and AIDS are still people who deserve dignity and support. This being because first of all, they remain human like others and, most of them are indispensable for our Development. However, the point I am trying to make is that the support of people living with HIV and AIDS is very costy .Therefore, wherever possible we should be willing to divorce ourself from any practice that favor the spreading of HIV and AIDS in this case certain cultural pratices and believs mentioned above.

Impact of Christianity on Development.

Speaking about the church as one aspect that has shaped our culture (cfr introduction), While speaking about Development and Culture, it might look easy to criticize what had been passed on to us by our forefathers. One of the reasons is because; these cultural practices appear to be too old. Some of them are not even in practice today.They are just part of our history though we claim them to be part of our culture .And; often we just refer to them when it suits us as a way to defend our manhood, political argument and so on for instance. However, if we will have to engage critically, I think we should speak more about what appears to be a burning issue. Thus in my view, it is essential while discussing culture and development not to leave aside Christianity. This being as discussed before, the way we practice Christianity can constitute a culture.Though it is universally known that Chrisitianity is a religion, I wish to ague that Christian life is itself a culture. Thus, just as one can engage critically with his/her culture, we should also be bold to discus some of the impacts of Christianity on Development.

Positive impact of Christianity on Development: One of the positive impacts of Christianity for us as African is that it has free us from diferent ancestoral practices which don’t encourage development. This is for istance the total dependency on spiritual agencies and forgeting that we are the custodians of the earth.Beside that, Christianity does encourage hard working. Thus looking unto Jesus, Paul (He who does not work should not eat). And, today, some churches have sort to preach the prosperity Gospel. This kind of Gospel has some good aspects of development in a sense that it does encourage people to know that it is their father’s will that they may prosper (verse).Some individuals argue that one of the reason why Europ is more developed than africa is because we as African put the spiritual realm first and undermine our ability to create.This is often explained by the fact that in Europ, during the modern period, Europe develop dramatically especially in terms of technology and economy.

Negative impact of Christianity on Development

Though one may say that Christianity enclose numberous positive aspects for development, one has also to be aware of the negative impacts that Christianity can revert on Development and often due to the way, we interpret the scriptures. Often, church leaders do teach that we have to live a poor life. We have to look on things above. We should not keep our tresearues on earth here roast and will eat them. Thus, a missinterpretaion of such verses has leaded some of believers to be satisfied with their porvety and therefore hinder them from seing any need for development. Beside that, another negative aspect of Christian teachings is its impassibility visavis to issues regarding development and politic.Scholars in nowadays came to the conclusion that such attitude reveals ignorance given that the church operates within the society and whaterver strikes the society also strikes the church (Simangaliso….). It is therfore good time that the church starts to engage with not only spiritual issues but also social issue.

Conclusion

In Conclusion, this essay has discussed the impact of Culture on Development. I have demonstrated how some facets of culture such as partiacrchy, sexims and Chrsitainity do impact both positively but most largely negatively on Development progress.Most extensively; I have discussed how culture in Africa has hindered the development process. I came to the understanding that there is no culture which is universal and there is no culture which is eternal. Consequently, each cultural practice should be understood from its historical and socialogical context and applied in contemplation with the current political, social and economic situation.

Reference
Ife,J.(2002), Community Development,(2nd edition), Pearson ,Sydney Australia NIV Bible
Nyangweso.,M 2007,FemaleCircumcision, Maryknoll, New York :Orbis
Oduyoye, Mercy Amba, 1986.Hearing and Knowing: Theological Reflections on Christianity in Africa,Maryknoll:Orbis.2001
Simangaliso, R, 2005, Theology and Education, the role of the Church in education for social transformation: A Methodist contribution, Cecil Renaud Library Pietermaritzburg, South Africa
Speckman MT, 2007, A Biblical Vision for Africa’s development ?, Cluster Publication

Church council outraged over Aids-cure claim

http://www.avert.org/aidssouthafrica.htm
www.undp.org/porvety
http://hdr.undp.org/en/reports/global/hdr1996/
Schech,S and Haggis,J.(ed)(2002) Development: A Cultural Studies Reader ,Publisher Blackwell
Yost,L and Tracy,H(ed).(1997) (class notes)