Christian History Course

Final Essay for Master of Christian History
Rev Sharon J. Mayer, DD

The course gave an overview of history of the early church in a basic chronological order. We were asked to cite all references on a paper to be submitted to ULC Seminary and to Rev Loy. It was noted that Rev Loy did not add any citations to his lessons which would have been extremely helpful in continuing a study of the history. Since there was a number of years covered in the course I used my collection of reference materials to extend my study of the subjects, persons, and history for the time period. 

References used included varied internet sites, articles in magazines, and newsprint. From my library:: What Jesus Meant and What Paul Mean, Garry Wills; The Complete Gospel, Robert J. Miller, Editor; Forbidden Faith, The Gnostic Legacy, Richard Smoley; Lost Christianities, The Battles for Scripture and The Faiths We Never Knew and Lost Scriptures, Books that Did Not Make It into The New Testament, Bart D. Ehrman; varied translations of the Bible, and Hammond Atlas of World History with Time Lines. Other reference books as appropriate.

The course explained many of the reasons for beliefs of the modern church. It touched lightly on the politics of the time and the thoughts of those who have been considered the great thinkers of the church. It did with further delving into other areas explain that many of the ideas and practice of the church came from the thoughts of man. The people who were to become the church leaders had ideas from other religions and thought that they had been exposed to over the course of their lives and incorporated it into the theology of the church. .

People can only relate to what they know and it seems that many of the early men of the church had thoughts about sin and how to overcome this problem. It is clean from this course and other reading that many did not understand what the original concept of the teachings of Jesus was. Paul disagreed with those who had been with Jesus and because he was a master at promotion and an excellent salesman of his ideas of faith his way predominated in the early church. .He seemed to disallow any thought that did not conform to his ideas of the aspects of the true faith. We have only parts of letters he wrote in response to questions from the churches he founded and the wording has been expanded by those who wanted to use that as a means to expand church thought and holdings.

 As the Roman Empire grew the church followed the soldiers into areas of the world that had other beliefs. If they could not control the population as wished with the faith they brought they incorporated the “pagan” rituals into the church. What had began as a simple message of love and hope was transformed into a manmade religion with many rules and procedures given by church leaders to conform to their own way of maintaining the church powers. .

The course touched on the thoughts of those who were to become the church fathers. The church become a small country with wealth and power as it grew with the Roman Empire and the simple message seems to have been forgotten and the thoughts of men who were trying to overcome their early lives took over the church. There was much corruption, war, in -fighting, killing, and collection of personal and church wealth during the later part of the time frame covered. Those who did not go with the flow or believe as the church wanted, or could not be controlled were put to death. There was to be no dissention and all were to believe as told.

Books of what became the Vulgate and King James Bible were chosen to help promo gate the beliefs that were to be followed. As the monasteries s flourished members were taken in to copy the books. The problem was most could not read and only copy what was given to them. The church owned the books and as being man could do interpretations of the material to suit their ideals. Many interpretative errors were made and possibly great parts of manuscripts were corrupted or left out.

During the timeline of the course Islam come into being. Mohammad had it in mind that the church and religions of the area he knew had become corrupt and he wanted to return to a simpler tradition. His ideas seemed to be popular as he garnered many followers. He did believe that Jesus was a wise man and had been sent to teach the word but he was not part of those who thought he was also God. As he garnered followers and apposed those who were Christian there was of course battles to prove who was correct. Even today there are still battles for religious ideas. The basics of the original religions and faith have given way to much thinking of what should be followed by varied religious leaders.  Some of this came about as a play for power and to hold the people for control. 

As I took the course and went through the references I came away with the feeling that the true message was lost because of input by man. The simple message that was given by a simple person(s) who only wanted to explain love and caring for your fellow man would make a more perfect world was lost in major pronouncements and multiple writings. There needed to be no explanations for sin or how to obtain God’s love and care. Only a small voice that said “Love thy neighbor as you would be loved, care for your neighbor as you would be cared for, want nothing as all is provided for you that is needed if you ask, and be at peace for you are loved and cared for always as you learn  your purpose in life.”

 

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The Universal Life Church is a comprehensive online seminary where we have various classes in Christianity, one on Wicca, along with several Pagan courses, more than a few courses about Metaphysics with more being added regularly.

Ordination with the Universal Life Church, is free, legal and lasts for life, so please take advantage of our Free Online Ordination.

The  ULC, run by Rev. Long, has created a chaplaincy program to help train our ministers. We also have a huge catalog of minister supplies.  I've been ordained with the Universal Life Church for many years and am proud to have started the Seminary.

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Christian History

Christian History
An evaluation of the Synod of Whitby (AD 664) with reference to the political and historical context of contemporary Northumbria.

by Rev. Graham Louden, M.A., Dip.Ed. (Oxon), B.A., A.C.P., (Hon.) D.D.

It has long been traditional amongst historians of the period to represent the Synod of Whitby and its outcome as a momentous event in English history and a definitive turning point in the identity and allegiance of the English church. This interpretation of the Synod has endured over the centuries to the extent that, only recently, the historian Patrick Wormald expressed his frustration trenchantly in the following paragraph written in 2005'  From the days of George Buchanan, supplying the initial propaganda for the makers of the Scottish kirk, until a startlingly recent date, there was warrant for the anti-Roman, anti-episcopal and, in the nineteenth century, anti-establishment stance in the Columban or 'Celtic' church…..The idea that there was a 'Celtic Church' in something of a post-Reformation sense, is still maddeningly ineradicable from the minds of students.'

This enduring interpretation may well be due to the limited scope and intent of the source material available and also to the desire of ecclesiastical historians over the centuries to give primacy to the overarching theme of the evolution of the church universal and its relentless expansion. Any detailed account of the Synod derives almost exclusively from that provided by the Venerable Bede in his Historiam Ecclesiastical Gentis Anglorum completed in 731 supplemented by a hagiographical Life of Wilfred written by Eddius Stephanus (Stephen of Ripon) around 710. Both of these works were written at some distance although Bede did have access to the the work by Eddius and is also said to have known surviving participants in the synod such as Acca of Hexham whom he described as the 'dearest of all prelates upon earth', It is also possible that Bede's reputation and stature as an historian, to an extent the 'father' of history, has come to overshadow and repress informed scrutiny of the Synod. Bede's insistence on the importance of accurate chronology wherever possible, his elegant and stylish deployment of the Latin language, his faithful attribution of sources and his ability to blend homiletic material seamlessly into the narrative all mark him out as a biblical scholar and historian of renown but his work was intended as an 'ecclesiastical' history and it would not be surprising if he had been minded to give additional prominence to those events which he considered important staging posts in the advancement of the church. The Paschal controversy was, indeed, an issue in which Bede, as a biblical scholar, especially interested himself and had addressed in his works, De Temporibus (703) and De Temporum Ratione (725).

A corrective to the assumption that Bede's account of the Synod is accepted as being an accurate record of the proceedings may be found in the Anglo-Saxon Chronicle, prepared around 891 in the time of Alfred which, curiously, makes no mention of the Synod; instead, both the Parker Chronicle and the Laud Chronicle include the same entry for the year 664, viz. 'Colman with his companions went to his native land' but provide no explanation for this happening although interestingly, the year 671 was noted as the year of 'the great mortality of birds'! Given the quantity of material pertaining to Northumbrian history that is detailed in the Chronicle, this omission does appear odd if the Synod was contemporaneously regarded as a pivotal moment.

In general, historical events involve a complex mixture of antecedents, motivation and personalities. The Synod of Whitby needs to be studied and understood against a background of political instability in Northumbria and parallel uncertainty in the sphere of shifting religious allegiance. The kingdom of Northumbria had come into being after the victory of Aethelfrith at the Battle of Degsastan. After his death, he was succeeded by Edwin of Deira (a Roman Christian) and the Bernician dynasty founded by Aethelfrith was forced to take refuge in Pictish and Scottish territory where many were baptised into the 'Celtic' Christian faith practised by their hosts.

In 633, the Bernician prince Oswald regained the throne and turned to Iona for help with the conversion of his people. Aidan and a small band of monks responded and founded a monastery at Lindisfarne; later they were joined by many more Scottish monks and began to extend their missionary activity into Mercia (where the baptism of Peada in 653 was a signal success) and the East Saxon lands. Their work was zealous and effective and it is well nigh impossible to say how much of the conversion of the English was achieved by Roman or Celtic missions. The pure and ascetic life style of the Celtic missionaries was greatly admired and contrasted strongly with the organisation and panoply of the Roman church with its growing desire for universal authority. The Celtic church had been largely isolated from Rome for 150 years and was possibly offended by the assumptions and perceived arrogance of the papacy as indicated in the attitude of Augustine towards Celtic bishops whom Pope Gregory had described (probably out of ignorance) as 'unlearned, weak and perverse'.

Nevertheless, by the mid-seventh century, the Roman church had come to realise the value of uniformity and of a universal church ruled from Rome and felt that the existence of a powerful group of Christians who did not acknowledge papal supremacy could no longer be tolerated Already, too, some in the Celtic church were beginning to realise that they could not ignore indefinitely the benefits of closer linkage with Rome and an emergence from their isolation.In addition, Roman practices were steadily advancing northwards as a result of the activities of Augustine of Canterbury. In 633, the southern Irish had accepted the Roman method for calculating Easter while these practices were often introduced into the Celtic sphere of influence as a result of trade, travel and exile. A prime example of this was the wife of King Oswiu, Eanfled, who had been removed to Kent during the reign of Oswald but returned on her marriage to Oswiu with her Roman entourage and customs. This precipitated a crisis at court where it became necessary to celebrate Easter twice at different times. By this time, the saintly Aidan was dead and, without the constraint of his presence, it seemed appropriate to resolve this anomaly by means of a Synod at which advocates of both persuasions would argue the case before the king after which he would rule on the issue. The occasion was the Synod of Whitby in 664 (or 663 according to Stenton chronology).

Bede's account of the proceedings at Whitby suggest a stylised and highly civilised debate which is not altogether convincing given the controversial nature of the issues and the heat which such matters could generate. One has only to study the records of debates involving Martin Luther at the time of the Reformation to discern the passion and polemic that they could engender. At Whitby, the Celtic persuasion was represented by king Oswiu, bishop Cedd of the East Saxons, the Abbess Hild at whose monastery at Streanaeshalch the meeting was held and Colman, bishop of Lindisfarne who acted as their spokesman. The Roman party comprised Alchfrith son of Oswiu and sub-king of Deira, Agilberht , bishop of the West Saxons, James the Deacon and Wilfrid of Ripon who was then ruling a monastic community at Ripon. Alchfrith's motives in playing a prominent role in the summons of the synod are not touched upon but it is, perhaps, legitimate to speculate that he wished to enhance his power within the kingdom and considered that closer links with Rome and the patronage of the ambitious Wilfrid would forward his ambitions.

In the course of the debate as contained in Bede's historical narrative, the two principal advocates, Colman and Wilfrid, both argued forcefully that their method of calculating Easter was based upon worthy precedent. According to Colman, the Celtic practice could be traced back to the apostle John to which Wilfrid retorted that the Roman practice had been handed down by both Peter and Paul and had been followed from the outset by their churches. He also argued that, even if it were the case that John had used the Celtic practice, this would have been only a provisional dispensation to suit a particular congregation at a particular period in the evolution of the church. From the historical perspective, it is quite clear that both practices had co-existed for some centuries but that the tide was already turning in favour of the Roman method. The calculation of Easter involved a complicated system intended to reconcile the solar and lunar years by means of a cycle of years. At various times, cycles of 8, 11, 19 and 84 years had been used for this purpose and it seems probable that the tables based upon an 84-year cycle had been brought to Britain by Celtic bishops who had attended the Council of Arles in 314. In 455, Rome accepted and ordered the use of the 19 year cycle as advocated by Victorius of Acquitaine and this was implemented by those parts of England controlled by Canterbury and, after 633, by the southern Irish. Clearly, by the time of the Synod, there was absolutely no possibility that the Celtic tradition could supplant the Roman within the wider church and this was underlined by Wilfrid in the speech attributed to him when he stressed the folly of resisting the authority of St.Peter and refusing to follow the example of all the rest of Christendom. Although Bede states that the only point at issue in the Synod was date of celebrating Easter (and the tonsure issue), the fact that he records Wilfrid as emphasising this wider context and significance, suggests that he was fully aware of the implications of any decision on the Celtic branch of the church. Wilfrid's 'triumph' was based upon two main points: firstly, he referred to contemporary practice and pointed out that even the followers of the apostle John now celebrated Easter according to the Roman fashion and, secondly, he rebutted Colman's question as to how such holy men as Columba and Anatolius could have erred so greatly as claimed over the Easter dating by stating that Peter, as the rock on which the church is built and the keeper of the keys, must be a superior authority. Oswiu reportedly turned to Colman and asked whether he could say properly attribute any similar authority to Columba; Colman's 'nihil' was conclusive and Oswiu ruled in favour of the Roman practice saying that he would not risk a hostile reception from Peter himself at the gates of heaven. After a brief visit to Lindisfarne to bid farewell to his community, Colman and his fellow monks returned to Ireland where they could still practice their religion according to their preference. The 'Roman' victory was complete.

The scale of this victory, however, is debatable as Oswiu's decision applied only to Northumbria and many decades were required for the complete implementation of the Roman ways. At the centre, York immediately supplanted Lindisfarne as the episcopal centre of Northumbria with Wilfrid as its bishop (664-78) but even within the kingdom and more so beyond the borders, the process of Romanisation was slow and painstaking. Britain was a complex patchwork of shifting kingdoms (twelve existed around 600 AD) with disputed boundaries and frequent changes of ruler. Strenuous efforts and reforming zeal were required to extend the Roman mandate throughout the lands and much of this work was carried out by Wilfrid, Theodore of Tarsus and Benedict Biscop. Their especial concern was the lack of effective leadership at a time (669) when only three men were known to have been in bishop's orders in the whole of England. The Synod of Hertford, summoned by Theodore in 672 issued a number of canons relating to the conduct of bishops, in particular enjoining them to remain within their sees and concentrate on their duties.

After 669, Theodore appointed a number of new bishops (initially to Winchester, Dunwich and Rochester and then proceeded to create new sees at North Elmham, Worcester, Hereford and Lindsey to supplement the existing ones. This work was the key to disseminating the messages of Whitby and Hertford and the broader thrust of the Roman establishment. Paradoxically, it was in Northumbria that the task was most difficult due to the stubborn stance of Wifrid who opposed any diminution of his immense power as sole bishop of Northumbria. A love of pomp and panoply which would not have disgraced Cardinal Wolsey centuries later, did not endear him to his contemporaries and he was twice expelled from Northumbria (in 677 and 691) and only half-heartedly supported by the Pope to whom he appealed on both occasions. The work of Romanisation proceeded, apace despite the distraction posed by Wilfrid who was often his own worst enemy; his first expulsion, for example came about when he persuade the king's beloved wife to retire to a convent, a triumph which, unsurprisingly was not pleasing to Ecgfrith ! Nevertheless, by the second decade of the eighth century, when Nechtan, king of the Picts enforced the recommended Easter tables on the Pictish Church after consultation with Ceolfrith, abbot of Monkwearmouth and Jarrow (Bede's home monastery), the authority of Rome was almost universally acknowledged, except for some areas of the north of Ireland. Iona, itself, had capitulated around 716 due to the efforts of Adamnan and Egbert.

The importance of Whitby, therefore, lies not so much in an immediate and wide-spread change of allegiance but in the clear message that it gave to the Celtic church that the tide was turning against it and that it faced a future of isolation and retreat accompanied by increasing pressure from the Roman church. Over the next fifty years, the Celtic church became more peripheral and, by its very nature, it was unable to organise itself with the same flair and zeal that was second nature to the Roman church. We cannot easily say what was the most important issue at the Synod of Whitby; to some, no doubt, it was the embarrassing schism at court, to others such as Alchfrith, it involved political maneuvering, for many it did focus upon the central issue of the celebration of Easter and, by extension, the universalist aspirations of the Roman pontiff.

Bede, himself, seems quite clear that the Easter controversy was the fons et origo of the Synod despite the fact that his own account alludes to the wider issue of a uniform doctrine and papal authority. Even his most distinguished editor,, Charles Plummer, in the introduction to his magisterial edition of 1896, professes himself puzzled by Bede's insistence on this point and a degree of unwonted asperity in his style. He writes, 'And yet we cannot help feeling that the question occupies a place in Bede's mind out of all proportion to its real importance. It is sad that he should think it necessary to pause in the middle of his beautiful sketch of the sweet and saintly character of Aidan to say that 'he much detests' his mode of keeping Easter; it is strange that he should apply to this question the words which St. Paul used with reference to such infinitely more important matters, expressing the fear lest he 'should run or have run in vain'…..But the holiest men have their limitations, and questions even less important have divided Christians ere now.'

Bede is a wonderful literary and historical source and starting point for any study of the Synod of Whitby but, as ever, it underlines the need, wherever possible, for the widest possible array of sources in order to arrive at a balanced verdict. The spread of the early church in Britain followed by the imposition of the Roman dispensation is a long and complex story further complicated by the plethora of kingdoms, the paucity of source material and the fragmented nature of society at the time. Without Bede, however, we would lack an introduction to this event, couched in impeccable Latin and underpinned by an unwavering desire to write truthfully for the benefit of posterity. At the very least, his account of the Synod is exactly how we would wish the event to have proceeded, in the spirit of Christian humility and informed debate.

Bibliography

Baedae Opera Historica, Plummer, Oxford 1896

Anglo-Saxon England, P. Hunter Blair, Cambridge 1962

Anglo-Saxon England, F.M.Stenton, Oxford History of England vol. II

Life of Bishop Wilfrid, B. Colgrave, OUP 1969

Rev. Graham Louden

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Christian History Course

CHRISTIAN HISTORY ESSAY

John Ozanich

The Christian History course was a wonderful walk through the people, places and events in the formation of the Christian Church.  The emphasis placed on the fathers of the early Christian Church was particularly enlightening.

Through Paul’s writings to the church of Galatia we learn how God prepared things in preparation for the arrival of Jesus.  Throughout the course we learn of the interplay between Jews, Romans and Greeks which shaped Christianity, the church and the challenges which would come to the faith.  Highlighted is the notion that the place, time and events surrounding the coming of the Savior was carefully chosen by God to ensure the proper affect.  The first large and organized unification of disparate nations under Romans rule helped facilitate the spread of Christ’s message throughout the known world.  Had He come prior to this time, the lack of organized interaction between all the people’s of the known world would have prevented the effective spread of His word.

The plethora of pagan religions present at the time in the many various culture provided an early challenge to the church.  Even willing converts to Christianity had difficulty in letting go of their long held Gods and practices.  The early church fathers spent considerable time teaching the proper theology of Christianity and its practices.  Continuous issues of apologetics and polemics erupted and were dealt with in order to maintain trueness to the faith.

The wisdom and logic of Greek faith was pervasive in Roman at the time both assisted in the resolution of theologic matters and frustrated them as many tried to place their own spin on Christianity through the filter of Greek philosophy.  Due to Alexander the Great’s earlier conquest and unification of the region, Koine Greek served as the single common language among all the disparate groups of the mideast region.  For this reason, Green was used to write the first Christian scripture, thus ensuring is readability to the largest possible audience.

The course also discusses some of the historicity of Jesus, citing references by various non-believers from the time period of Christ.  References by scholars are included such as Tacitus, Pliny, Suetonius and Lucian.  Other evidence to the historicity of Jesus’ life is offered.  A brief overview of the life, words and works of Jesus is provided.  The spread of Christianity among the Jews and the establishment of the first Jerusalem church are explained.

A lengthy and interesting exploration of the life and works of the Apostle Paul are presented.  Paul is credited with bringing Christianity to the gentiles.  His life, philosophy, writing and theology in regards to his work in converting gentiles to the Christian faith are presented.  Paul battled the legalism of Judaism and the philosophical interference of Greece to maintain the true faith.

A description of the scrolls and scriptures, the various letters and writings of the early members of the faith which became the foundation for Christian theosophy and organization of the early church is presented.  The development of church government, the various offices and operations is quite interesting.

The social and political impact of the birth of Christianity is described.  This fascinating convergence of various nations, religions, philosophies and cultures is explained along with their individual contributions to the development of Christianity.  Along with this is explained the unintended influence of all these outside factors which tended to pollute the true theology and teachings of Christ and required continuous vigilance by church authorities.

Probably the most valuable teaching of the course is the extensive explorations of the church fathers, their lives, their works, their influences and writings.  Through the understanding of these early players in the development of Christianity we understand the true teachings and intent imparted to them by Jesus Christ.

This course is highly informative and enjoyable.

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The Universal Life Church is a comprehensive online seminary where we have various classes in Christianity, one on Wicca, along with several Pagan courses, more than a few courses about Metaphysics with more being added regularly.

Ordination with the Universal Life Church, is free, legal and lasts for life, so please take advantage of our Free Online Ordination.

The  ULC, run by Rev. Long, has created a chaplaincy program to help train our ministers. We also have a huge catalog of minister supplies.  I've been ordained with the Universal Life Church for many years and am proud to have started the Seminary.

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Christian History

Rev. Chris Richard

Master of Christian History

This course work on Christian History was one of two courses I have been taking over the past twenty weeks, and I believe that I have learned a great deal of information; most of which I did not know beforehand. I found many things new and exciting and others new and disappointing.

I was really surprised in what I read in the first lesson of how the Roman Empire was the start of the spread of the Christian gospel; no other ancient empire has ever been able to unite with each other, until the rise of Rome. My heritage is Roman; it was fascinating to learn some of their history. I really enjoyed lesson two when the qualities, work, and character of Jesus Christ was discussed. His personality was not separated from all of the work that He did. He is the only one on earth that had nothing to hide and was always faithful and kind to humanity, even at the sacrifice of his own life. His ministry and everything He accomplished before He was crucified is extraordinary. All of the miracles that He did really revealed His glory and power. Jesus' greatness was especially shown when He was resurrected three days after dying on the cross. I also learned that Jesus gave the Christian message to the Jews first. He wanted them to spread the Good News all around the world and with them doing so He gave them the Holy Spirit to empower them while they spread the word of God. I have never realized that Judaism was the beginning of Christianity.

I was very disappointed when I read lesson seven in which it was discussed that the Romans persecuted the Christians because they thought that they were a secret society. The Romans destroyed all the Christian Churches, meetings were shut down, and those who confessed they were Christians were thrown into prison, and so many were killed. The Romans also stated that there was no such thing as private religion. It didn't seem fair to me that the Romans did not adopt a mindset regarding freedom of Religion. We are very privileged to live in a country today where such a freedom is granted. Many Societies have come so far since the Roman Empire ruled the "world."

I enjoyed reading about the best of the Church fathers. There were many Church fathers, but I think Augustine was the greatest. He was the creator of the Christian historiography that is still used today. Pope Gregory I played another major role in Christian History. While he was bishop of Rome, the greatest accomplishment he made was the expansion of papal power. He did this so that he could assert the spiritual supremacy of the Roman bishop, among other goals. Once this was accomplished, Christian Churches were transformed from being ancient to medieval. All bishops who came after Pope Gregory I followed in his foot steps. Pope Gregory's accomplishments shaped the Church into the middle ages.

I really enjoyed this course on Christian history. I like how the literature was explained in a detailed, yet a simple way. I'm looking forward to starting the next course.

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To ordain yourself with the Universal Life Church, for free, for life, right now, click on the Free Online Ordination link.

Rev. Long created the ULC seminary site to help ministers learn and grow their ministries. The Seminary offers a huge catalog of materials for ministers of the Universal Life Church, as well as an online seminary program and a chaplaincy program.

Become a Chaplain

Master of Chaplaincy essay. Colin Burgess.

While in the military my observances of a Padre or a Chaplain (more general term) is a go between.

I was only a private and if I had a problem with my immediate family whereas the Padre was a Captain and could boldly act as a go between for myself and the higher ups I dare not approach, since they have a working relationship with everyone. Their role seems to be very passive or neutral.

Regardless of their religious background (Muslim; Jewish; Christian) their task was as a moral officer and I could choose to seek them on a religious capacity if I so chose to.

I can see the importance of Chaplains not only being trained in their religious views but also in counseling.

In view of disastrous events taking place their training in counseling is much needed. Something as simple as a Chaplain in a mall or an airport (someone who is readily available to talk to) may be what prevents someone from taking their life or someone else. This may be the bit of advice a person needs to prevent their marriage that is on the rocks from failing or falling into an extra-marital affair.
I believe chaplaincy is something (from my Christian perspective) we are all called in some way or another to do. The scripture says in 1 John 2:26-27
“These things I have written to you concerning those who are trying to deceive you. As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you.; but as His anointing teaches you about all things and is true and not a lie, and just as it has taught you, you abide in Him.”
My goal through this course (and through other courses I have taken is not to replace what the Holy Spirit is teaching me as I grow in my faith but to polish and refine the way I present it to the world.
Apart from my career goals as a minister I want to be ready with an answer at all times, prepared to counsel; admonish and build up anyone in need.
The job of a Chaplain is not a lot unlike therapist. You are in a position of trust and when you are called upon to function as a Chaplain you are put in a position of trust. You cannot violate their trust (unless their or another persons life is in danger.)
I loved the term in Lesson 2 of this course. “The divine Mark.”
One thing I have certainly notices what separates an army Chaplain apart from the other commissioned officers is their gentleness. Their goal is not to teach people to harm other (they cannot even touch a weapon apart from their pocket knife.) but their goal is to build up and help those in distress from a rough tour or a crisis at home. After seeing how the role these people play it is my desire to re-enlist in the forces to be a mediator between the troops and the higher ups who have forgotten how hard it is to be at the bottom. These young guys need an advocate and I would also love to start Bible studies on the base in my town for the weaker Christians who have gotten caught up in the military behaviour.
One thing that separates a Christian apart from a Christian who preaches the word of God is they really have to hunger and thirst for Gods word. They jealously guard their time alone with God in prayer and reading the word. In order to grow as a Christian you have to feast upon the word of God and in order to help others mature as a Christian you have to be maturing yourself. While doing this you yourself have to be in a position of humility and knowing you too sin and have the same weaknesses. It is you however who has a bit of education and a “WHOLE BUNCH” of Gods Holy Spirit anointing upon you. Without the Holy Spirit your education is dead.
Pertaining to Lesson 3.
I like the listening part. As Chaplains we have accrued a lot of head knowledge and knowledge puffs up. When someone is chattering away we might want to chime in. The best way to help someone is to simply shut up and listen. By the end of the conversation they may have talked themselves through the problem and all is left for you to do is shake their hand.
But in the case of being a teacher. I so firmly believe a teachers Bible must be worn out from use and they are surrounded in their own time by books authored by strong teachers.
I believe teachers should rise early and be on an exercise routine to keep their minds alert as well as their bodies. Their diet is clean and they present themselves well not as an act of deception to mask their inadequacies, but if I see a pastor wearing a stained shirt covered in potato chip crumbs all over his protruding stomach I am going to say, “this man simply does not care.”
Lead by example. Set a good one. This I believe falls in line with Titus 1:8 where it says an elder must be self-controlled. Not given over to their own lusts.
We must also take into consideration before opening taking the role of a teacher or chaplain James 3:1.
“Not many of you should become teachers, my brethren, knowing that as such we will incur a stricter judgement.”
Before acting in the capacity of a Chaplain. Examine yourself first so you can carry out the role not out of an act of arrogance or being tempted but out of a position of being led by the Holy Spirit.
If you yourself catch yourself being led astray I sure hope you have a life line to God through prayer and have surrounded yourself with godly friends. Proverbs 27:17
“Iron sharpens iron,
So one man sharpens another.”
There are so many places that need chaplains.
The course pointed out a few.
- Shopping Malls; Cruise Ships; Police/Fire departments; Militaries; Nursing/Care homes. These are all opportunities to help people with practicing their faith if you share their practices and to pray with them or simply talk. If someone is dying in a hospital you may be the one they trust and you can also offer comfort to their families.
This as lesson 8 puts it building a relationship and not being a random person that enters their lives.
Once you take someone under your wing as a pastor you need to be consistent and follow through with meetings with them or to be somewhat available to them. This may involve getting a cell-phone (no matter how much you hate the things) in order to be reachable. If you seem like a phantom to someone in need this may lead to distrust; discouragement or depression.
　
In the interest of keeping this essay somewhat short and sweet I cannot cover every lesson.
But in conclusion. Pray, pray and pray more. Get into Gods word. He will put you in the position that suits you best.

He may put me in the role of a military chaplain but He may put you in the role of an evangelist that reaches millions on television telling them about the redemptive power of God.
Keep yourself from becoming proud and at the end of your sermon or your teaching no one should know your name so much as they do the name of God who inspired it in you.
So whether you are performing a funeral or preaching to the masses. Do it for God.

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The Universal Life Church is a comprehensive online seminary where we have various classes in Christianity, one on Wicca, along with several Pagan courses, more than a few courses about Metaphysics with more being added regularly.

Ordination with the Universal Life Church, is free, legal and lasts for life, so please take advantage of our Free Online Ordination.

The  ULC, run by Rev. Long, has created a chaplaincy program to help train our ministers. We also have a huge catalog of minister supplies.  I've been ordained with the Universal Life Church for many years and am proud to have started the Seminary.

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Christian History

Dr. of Christian History Final Essay

By Rev. Patricia Buben

According to the course, Judaism gave us the most perfect system of moral philosophy in existence.  The Jews saw sin as a violation coming from an impure heart that resulted in external sinful actions. Salvation was viewed as being only from God, and not in human ethical works or subjective mystery cults.

Because of the location of Rome, at Christianity's birth and in the first three centuries of its existence, conditions were more favorable for the spread of the Christian gospel throughout the Mediterranean world than at any other time in previous eras. Of all the religions and cults practiced in the Roman Empire at the time of Christ's birth, only Judaism and Christianity have been able to successfully survive the changing course of world history and still be a major influence today.

The life, death and resurrection of Christ began the era of Christianity.  Unlike other traditions, Christ cannot be separated from Christianity.  Christ did not leave a structure—just the apostles and the Holy Spirit from which the apostles were instructed.  The entirety of the church structure came from the apostles with the Holy Spirit working through them and continues to this day.

The members of the original Christian church were Jewish.  It wasn't until the apostle Paul went out to "all corners of the earth" that the Gentiles were invited to hear the gospel message.  This work is still not complete and is the continuing goal of the Christian church.  Although there was splintering of the church, it forced the creation of a canon, organizing the content of the doctrine and eliminating heresies created by those who wanted to wield authority.  All of these challenges served to strengthen, not weaken, the church.

Over the years, many errors entered into the church as a result of pagan influence, scholarly debates and other doctrines brought into the church by St. Augustine and others.  The Protestant Reformation was an attempt at bringing the church back to the purity of salvation by grace through faith alone.

It is interesting that the dogmas and doctrines that have further "defined" Christianity were mainly a result of specific people's interpretations (personal opinions).  I always thought they were inspired by God, like the Bible.  This course gave a great overview of the historical events of Christianity giving timelines and putting everything into sequence—including how doctrines were formed, and who was involved in making these decisions.  It's interesting because these doctrines have always been communicated as fact, not the result of consensus or opinion of the church fathers.

Putting all of this information into the right context can be a challenge because of differing opinions and rhetoric.  This course was very objective in its presentation and outlined the facts.  Therefore, one gets a good sense of how Christianity developed and why it is still viable today.

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The  ULC, run by Rev. Long, has created a chaplaincy program to help train our ministers. We also have a huge catalog of Universal Life Church materials.  I've been ordained with the Universal Life Church for many years and it's Seminary since the beginning and have loved watching the continual growth of the seminary.

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Mystical Christianity

1. How do you view the Bible and how do you use Scripture in your daily life?

HOW I USE SCRIPTURE:

I keep a small copy of the New Testament in my department jacket at all times. It has a glossary of sorts in the very beginning that guides the reader to verses that apply to a great variety of situations. When I need guidance or I need a reminder of God’s presence I turn to the constant companion I carry in my pocket.

HOW I VIEW THE BIBLE:

The Bible serves as an outstanding guideline with which one can live their life. The stories contained within provide illustrations that help illuminate some of life’s most pressing matters. We find these stories in the form of parables: the story of the prodigal son, the light and the bushel basket, and the good Samaritan, just to name a few. Here we learn that God will accept us no matter what we’ve done if we turn to him with a pure heart, we learn that God has given us his light and love and the true sin would be to hide it from others, and we also learn that even those we consider to be our mortal enemies deserve our respect and our aid should the chance to offer it arise.

2. Describe a myth that is currently a part of your life. What is its origin? How does it influence you in a positive or a negative way?

Superstitions tend to play a role in my life to some degree, and these usually contemporary myths with sometimes ancient histories. Here are just a few:

MYTH #1

It’s bad luck to put shoes on the table or a countertop.

ORIGIN:

This myth shows up in many cultures, from Hungary to Ireland. It’s origins stem not from luck, but from the fact that shoes spend much of their time in contact with the ground, which is generally quite dirty. The idea is that you don’t want the dirt from the bottom of your shoes on your table. Even still, if I buy a new pair of shoes, I will not put the box containing the shoes on the table.

MYTH #2

It’s Bad luck to toast someone with water.

ORIGIN:

From what I understand this is an old sailor’s superstition. The first incarnation seems to have centered around the idea that toasting someone with water was actually a curse designed to bring about the drowning of that person. Last I checked, drowning is incredibly unlucky…

3. As you read the first three chapters of the book of Genesis, what feelings do these words evoke? Where are these feelings coming from?

As I read these words I feel a connection with whoever first put pen to paper and decided to write this account of how the world came to be and how we found ourselves in the position we’re in today. Maybe through deep contemplation, meditation, or a divine conversation with the almighty, this person was able to summarize a series of events that we humans have yet to wrap our heads around. This doesn’t just apply to the relationship between men and women or to mankind’s relationship with God; it applies to everything! Genesis, if given the chance, is a beautiful realm within scripture. It’s place where science and religion have the opportunity to share what they’ve discovered; a place where the two disciplines do not cancel each other out, but support one another. Think about the ancients that wrote these passages. There was no conception of physics, of space outside the earth, of an ever expanding universe. These are facts that we know are just as solid as the table my computer is sitting on. Maybe God, knowing that we had limited information, simply said “In the beginning there was darkness… Then I said ‘Let there be light!’ and there it was...” Darkness is nothingness and nothingness is the absence of a universe. Maybe this is just a simple interpretation of what science has come to recognize as the “big bang.” It’s just a metaphor. God and Jesus are both big on metaphors, as we can clearly see from the parables. How hard is it to believe that some of what is found within the pages of Genesis is also metaphorical?

4. What difference would it make to you as a woman or a man to re-interpret these verses of scripture as has been suggested in this lesson?

As I read through this lesson I was thrilled to hear another interpretation of the Genesis account. Throughout my life I have focused less on the equality of men and women, because I believe that we are all equal in the eyes of the Lord. I had no reason to examine the text in this way, because of my own controversial interpretation of what’s written, which implies our inherent equality. I believe that the creation account is the culmination of millions of years of evolution. Scientific evidence points towards evolution as the origin of our species, but that in and of itself does not by any stretch of the imagination rule out the existence and intervention of a divine being. On the contrary, it conjures the image of a God that is far more intelligent than we can even comprehend. The Bible states clearly that God created mankind in his image, however in all the years I’ve been reading and studying I have never found a recipe with which to create mankind. Scripture states that God created us out of dust and clay. It has been theorized that comets and asteroids brought the building blocks of life to this planet, which God must have orchestrated. One of these basic chemicals is carbon, upon which the foundation for all life is laid. God brought life forth from the dust of the earth, that came from space, and slowly molded that life like a sculptor molds clay, into the human form.  If we acknowledge that God is indeed all powerful, then we also realize that with that power comes the ability to do ANYTHING. Is it too far fetched to believe that he worked within the confines of the natural laws that he undoubtedly put in place to create mankind?  By that logic, if God points to a monkey and orders said monkey to evolve, it is indeed going to evolve.

Interpreting Genesis in this light negates the need to see equality spelled out in the words that it is comprised of because equality is implied. Instead we see the emergence of the human species, both male and female, simultaneously.  For scriptural evidence of this fact one need not look further than the verse that reads “in his image he created them, male and female, he created them.”  This verse is found prior to the mentioning of Adam or Eve.  Having said all that, I have to say that any interpretation of the Biblical texts that argues for equality, rather than against it, is an incredibly beautiful thing.

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The Universal Life Church is a comprehensive online seminary where we have classes in Christianity, Wicca, Paganism, two courses in Metaphysics and much more. I have been a proud member of the ULC for many years and the Seminary since its inception.

The Universal Life Church offers handfasting ceremonies, funeral ceremonies and free minister training. 

 

As a long time member of ULC, Rev. Long created the seminary site to help train our ministers. We also have a huge selection of Universal Life Church  minister supplies. Since being ordained with the Universal Life Church for so many years and it's Seminary since the beginning, I've watch the huge change and growth that has continued to happen.

 

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