Then, and now, Americans are risking losing their moral character by "greeting only their own people."
America needs a theology of immigration that begins with the Bible and ends with public policy. In their policy proposals, Sider and Snippers suggest as one of the top goals to "extend the same rights and protections to vulnerable immigrants and refugees as citizens," (242). This would appear to be the more authentic evangelical immigration policy than the anti-immigrant stance often voiced by the right wing in America. Christians should "be united in sharing God's love and care for all gerim" that is, all immigrants, documented or not (Sider and Snippers 242). The Jews of the Biblical era know, and modern Jews know well the importance of a theology of immigration as it says in the Pentateuch, "Do not mistreat or oppress a foreigner, for you were foreigners in Egypt," (Exodus 22:21). The Jews were one of the most notable immigrant groups in all human history, and the diaspora has shaped Jewish consciousness even after the creation of the modern state of Israel.
A theology of immigration asks Americans to be honest about what is moral and ethical about current policy, and how to change that policy so that it creates a "more perfect nation." The Bible, both Old and New Testaments, testify as to the importance of loving all human beings regardless of place of origin, nationality, or background. Contemporary immigration policy is more complex than just loving our neighbors, though. Immigration policy in the United States has been historically framed from a self-centered perspective that asks what immigrants can do for us, rather than what Americans can do for immigrants. This is why it would be far, far easier for an Italian or Saudi Arabian billionaire to receive permanent residency status than a hard-working Mexican or Chinese farmer. American immigration policy is not...
This is where, as a Christian, the role of Jesus is important. Not only do I believe that all humans need to be in a relationship with Christ, I also believe they have the capability to either choose to be in that relationship or to reject Christ (John 3:16). My view of the church is that the church is a group of people who have responded to God's gift of
Evangelical Theology Transcendence and immanence define the way persons relate to each other (Willsey, 2003). Transcendence do with the fact that one person is not another person while immanence do with closeness of relationship. Grenz and Olsen believe that transcendence and immanence are expressions of how God relates to His creation. Their book; God and the World in a Transitional Age (1992), is said to give their interpretation of how religious
However, seeing how the Bible tells us to not enter into these decisions with haste helps to restore some confidence that the individuals handing down the discipline are, in fact, doing so in the must true way they can. They are following the word of God by not giving in to the pressures of secular culture to come down with a swift and powerful decision. Section XIII The River in Egypt
Section A 1. Each edition of The Book of Discipline of The United Methodist Church since 1972 has contained the formulation that has come to be widely known as the “Wesleyan [or Methodist] Quadrilateral”— the claim that “the living core of the Christian faith is revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.” At the conclusion of their “conference” about the Quadrilateral, published as
Theology and Spirituality in Counseling Intervention Studies on Forgiveness The article Intervention studies on forgiveness: A meta-analysis, addresses the idea of forgiveness from a counseling perspective. Three different types of categories were considered by the authors. These were decision-based interventions, along with two types of process-based interventions. One of those was individual and the other was with groups. There were nine published studies used to gather the data for the article, which
Moltmann and Pannenberg - Theology of Hope Jeremiah 29:11 - For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope. A theological shift that took place in the 1960s involved an attempt to understand Christianity based on a deep focus on the awareness of Jesus' impending return and what it would mean for mankind and
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