[12/04, 21:20] Theo: Islam Questions

To what extent can one argue that Mohammed is at par with Moses (25)

Examine the role played by Mohammed in the development of Islam (25)

Examine the nature of salvation in Islam (25)

Compare and contrast the nature of God in Islam and that of Judaism (25)

Examine the role of Muhammad as political leader s opposed to a prophet (25)

Discuss the misconception towards Islam showing how various Islamic groups contributes
towards this (25)

Jesus Christ and Muhammad were typically successionists Discuss (25)

Examine the five tenets of Islam showing how they make the religion unique (25)

Examine the atrocities done by Islamic Jihadist and justify their existence (25)

Examine the social and economic activities of various Islamic Groups in Zimbabwe (25)
What are the causes of extremism explain how it leads to negative perceptions (25)

Examine the relationship between terrorism and jihadism (25)

Examine the authority of the Quaran show how Muslim practices affirm its authority (25)

Define the word “prophet” and explain the position of Islam on

prophethood.(25)

Explain briefly the functions expected of the prophet of God.(25)

List at least eight characteristics of a divine written message that may be

used to determine the genuineness of a claim to prophet-hood.(25)

Critically assess the concept of miracle according to Islamic tenets.(25)

[13/04, 10:15] Theo: “Prophet Muhammad as a Politician and a Military Leader”

Prophet Muhammad cannot be chosen to be characterized into either an only political or

military characteristic of the prophet’s leadership. The prophet was a political leader and a

chief of the first Muslim state of Madina the state of Arabia.

As research it is found that politics can be defined as “art of ruling human

societies”(Abd Allah, Political Systems, p. 9) (in Arabic). Or as the “Science of

government"and the art of relationships of government, and it can also be used to describe

group matters that affect a certain state or community.

The most important qualities in which a military leader accords with a political leader,

especially when one undertakes the highest position in the state or is launching a state.

Military leaderships require the skills of determination and steadfastness while political

leadership requires compassion, patience and prudence. And in most cases it is very rare to

find the qualities of both leadership types in one person as it is very rare.

Research states that “Prophet Muhammad style of Political Communication as a world

leader.” The procedure is an approach to research that is used in order to identify the specific

characteristics in a textual message. And the textual message I this case is the research on

the Prophets speeches and conversations with his companions and followers. This also

includes of his orations or sermons that he delivered to mankind in general.

During the twentythree year time of the Prophethood of Muhammad, the message of

Islam was communicated through sermons to not only the people of Arabia but also the

universe. The Prophet Muhammad used techniques in his political communication and his

leadership style in order to accomplish his goals in delivering the message of Islam to the

world.

The Prophet’s strategy in his leadership of political communication was unique

compared to the other leaders, as one primary duty of a political leader is to be aware of ones

surroundings and circumstances. As this skill would help with finding solutions to problems
and trying to improve them. The Prophet was not looking to build a kingdom, through he was

trying to crate a state that embraced new principals that went against the old traditions.

(A state rests on three pillars: people, land and political authority, which manages the

affairs of people. The state can be defined as “A group of people who are living

permanently on a specific geographical territory and who are subjected to a specific

political administration.”(Abd Allah, Al Nodhom, p. 19))Prophet Muhammad spent 13 years of

his life in Makka facing war, amity, violence,

revenge, tyranny, and justice. During that time he was able to create a community in which

the people were acceptable of sacrificing their lives in order to follow a new path to god and a

new religion. From this Prophet Muhammad was convinced that Qoraish would not allow him

to make of Makka a “safe and strong basis”from which he can start to establish his state.

He prepared the believers, the first pillar of the state. But then had to fin a way to complete,

the second pillar. That was why he turned to another city that would be suitable to achieve his
goals. He, firstly, chose Taef because it was the nearest town to Makka. Taef enjoyed a

deliberate location and its populaces were stable warriors. That is why he went to invite its

leaders to Islam but they rejected him and hurt him. They even encouraged the young ones of

the community to harm him. Because of this he returned to Makka being very disappointed

but still hopeful in God’s help and support.

The prophet did not give up that easily and continued on calling to Islam other tribes, which

used to make pilgrimage to Makka according to ancient Arab traditions. He met a group of 12

men from the city of Yathreb (Madina). In the next year, seventythree Madinans came, and

met the prophet. He felt that he could look forward to having his safe and solid basis in

Madina. When God revealed His permission to the prophet to immigrate to Madina, he

realized that he had ensured the second element of his state: the land.

The Prophet had to still create an organization and political administration in order to have all
the necessary elements of the state. As the first thing he did after coming to Madina was to

declare that his followers from Makka and Madina were brethren to one another. The prophet

conveyed a treaty to administer the relationships between the various elements of the new

society, which included of Muslims as well as non Muslims. The treaty was called Al Sahifa

(“document, treaty, covenant”). The treaty represented the impermanent foundation of the first

Muslim State.

Reflection:

From the research on “Prophet Muhammad as a politician and a military leader”, I learned that

the prophet was the highest example of selfcontrol, patience and acceptance because Allah

taught him and taught well. The prophet used everything in his will and power in order to

share the message of Islam not only to Arabia, but to the universe in general. He wanted to

show everyone that they are brethrens to one another and they are all equal in Allah’s eyes.

[15/02, 21:19] Skipper: Mohammed as prophet

HISTORY RELATES OF MEN who distinguished themselves by deeds and left permanent
imprints on their societies; of prophets who delivered the message of the true God to their
peoples; of statesmen who distinguished themselves in the service of their nations; of authors
who left monumental additions to the literary wealth of mankind; of conquerors who led their
followers to victories, wealth, and renown; and of those who by force of personality or unusual
calling succeeded in transforming values or completely revamping the societies into which they
were born.

Muhammad , the prophet of Arabia, has fulfilled for his people a role that combines the
functions - of a distinguished prophet, statesman, author, and reformer. He has earned for
himself as a consequence the respect and reverence of countless people, Muslim and
non-Muslim everywhere.

By vocation Muhammad was a prophet in the true Biblical sense with a message for his people,
a message anchored in religious belief but aiming at the realization of fundamental social,
economic, and political reform. The religion he founded was hampered by no wrangling creed or
barrier to man's relations with God or to his fellow man. He succeeded, both as prophet and as
reformer. The fact that Muhammad's mission was accomplished in his lifetime is a living
testimony "to his distinctive superiority over the prophets, sages, and philosophers of other
times and countries."

While our knowledge of men who filled similar roles from Moses to Zoroaster to Jesus is
shrouded with legend, often incomplete and frequently colored, and while the accounts of
Muhammad's life and deeds contain their share of incompleteness and coloring, the fact
remains that he was the first to live and preach in the full light of history. We have more
information relating to his career than we have of his predecessors. His life by and large is not
wrapped in mystery, and few tales have been woven around his personality.

For the biography of Muhammad we are dependent on the work of ibn-Ishaq (d. 767) as
preserved in the recension of ibn-Hisham (d. 834). Ibn-Sa'd, a historian of the ninth century,
compiled an encyclopedic work on the Prophet and his followers which contains valuable
information on the life and preachings of Muhammad

. But no source or work can yield more dependable information on the genius of Muhammad or
provide a greater insight into his personality and accomplishments than the Qur'an, the sacred
book of Islam.

While the Qur'an in Islamic theology - conveys strictly the word of God, it remains in respect to
the message contained therein a true mirror of Muhammad's character and his
accomplishments. Complementary information is obtainable also in the sayings and deeds of
the Prophet that have been amassed in voluminous quantities but carefully scrutinized by
scholars of the early Islamic centuries. These non-canonical texts, which contain eye-witness
accounts of Muhammad , fall under the category of hadith (utterances) and

sunnah (observed conduct).

The life and preachings of Muhammad are in marked contrast with what Arabian society had
ordained for his fellow Meccans. The established facts of his life have been subjected to much
less variance of interpretation than those of preceding prophets. This is due to the
circumspection of available sources.

He was born about 571 A.D., the posthumous son of 'Abdullah and Aminah. On his father's side
he descended from the impoverished house of Hashim, adjudged by the Quraysh the noblest of
the dominant aristocracy; on his mother's, from the Najjar branch of Khazraj, a major tribe of
Yathrib, his adoptive city. His grandfather, 'Abd-al-Muttalib, formerly the custodian of the Kacbah
and one time the virtual head of the Meccan commonwealth, took charge of his upbringing upon
the death of his mother when Muhammad was only six years old. When the grandfather died,
the care of the child was entrusted to his paternal uncle Abu-Talib.

Most of his youth was evidently uneventful as the lack of biographical information on
Muhammad's early life suggests. The most important landmark in his youth prior to the
prophetic call is his marriage to Khadijah, a wealthy Qurayshite widow who was impressed by
Muhammad's personality and virtues when he served as a factor in her caravan trade with Syria.
He was twenty-five at the time and she fifteen years his senior. The marriage lasted over fifteen
years. During this period Muhammad would have no additional woman for a wife, an unusual
disposition for the times when polygamy was widely practiced by his fellow Arabs. Yet these
were the years that afforded him the happiness which escaped him, as an orphaned youth.

Khadijah bore him two sons, who died in infancy, and four daughters. Two of the daughters
married the future third and fourth caliphs of Islam. His daughter Fatimah married his first
cousin 'Ali, the son of Abu-Talib, whom he had taken under his wing and raised as an act of
gratitude when Abu-Talib, Muhammad's uncle, died.

The mission of Muhammad began after a careful period of soul-searching and spiritual
reassessment lasting over fifteen years. When the call to prophecy came at last, there was no
turning back. He hesitated but he did not fail to respond.

Muhammad was a mature man of forty when he received the first revelation. It came to him as
he was contemplating in a cave on Mt. Hira', above Mecca, to which he habitually withdrew. The
injustices permeating all levels of Meccan society in his days undoubtedly weighed heavily on
his mind and caused him much anguish. The wealthy lorded it over the poor; the helpless were
at the mercy of the strong; greed and selfishness ruled the day; infanticide was widely practiced
by Bedouins who lacked adequate means of sustenance, and there were numerous other evils
prevailing on all levels of Arabian society that had the effect of widening the gulf between the
privileged aristocracy and the deprived multitudes of Mecca. With such considerations preying
on his mind, Muhammad

found himself confronted by a twofold crisis: spiritual and social.

In his early life he had understood only too well what poverty accompanied by orphanage
meant. Now he had time to do something about both. It is important to note here that
Muhammad's preaching of monotheism and of social reform went hand in hand. Indeed, no
other message is so thoroughly underscored in the revelations received from Allah with so
much stress on equal treatment and social justice. To Muhammad these constituted a vital
concomitant of worship. The revelations of the one and only God enjoin consistently the
exercise of mercy and benevolence as the necessary adjuncts of belief in Him.

This dual role of Muhammad as preacher and reformer is largely evident in his life and career.
What he sought was the cohesion of Arabian society through uniform beliefs and a unified faith.
He knew this could be accomplished only through the worship of the one God alone and through
laws authorized by the sanctity of divine command. With such laws Muhammad would bind the
hitherto scattered ends of Arabia.

He preached belief in the one God, God of Abraham, Moses, and Jesus, and the brotherhood of
all Arabs in

Islam, or "submission" to God.

To preach such a radical message in Arabia at this time was to be truly daring and, judging by
the standards of the day, it was an undertaking fraught with risks and formidable obstacles.
Muhammad himself was overwhelmed when he awakened to the awesome realities of the task
he was being charged with. "No incipient prophet," said Edward Gibbon, "ever passed through so
severe an ordeal as Muhammad." Indeed, as the commandments of Allah became increasingly
manifest in the revelations that were descending upon him, Muhammad undertook to show that
the whole organization and institutional beliefs of pagan Arabia were not in conformity with the
divine will. The voice of Muhammad amidst the strong chorus of opposition was indeed a lone
voice. Yet he persistently challenged the moral and social norms governing Arabia, and
particularly the values and institutional practices of Mecca, the hub of Arabia, under the
powerful leadership of the Qurayshite oligarchy.

1. Frants Buhl, op. cit.

2. For a detailed account based on original sources of the known facts of his life consult Sir
Wm. Muir, The Life of Mohammad ( Edinburgh: John Grant,
[14/04, 17:13] Theo: ROLES OF TABOOS IN INDIGENOUS RELIGION

Taboos were introduced to regulate the moral order of the society. They took their origin from
the fact that people discerned that there were certain things which were morally approved or
disapproved by the deity. These are not contained in any written law but are preserved in the
tradition, asserted that taboos and superstitions were often regarded as integral part of
traditional education. Every society in the world cares for its tradition because in a society
without schools, a type of education known as traditional/informal education goes on. In Ibite
Olo, Ezeagu Local Government Area in Enugu State, traditional education is supported and
encouraged because of its contribution to the growth, renewal and development of the society.

Taboos were found in the early man’s effort to explain nature and his own existence, to
propitiate fate and invite fortune; to avoid evils he could not understand and to pry into the
future. They are therefore deeply rooted in the culture as well as the religious beliefs of the
society. A culture as a sociological construct is a complex phenomenon. It takes time and
conscious effort to be able to understand a particular culture. As a complex reality, culture
consists of many elements which are essential to the very nature of that culture and without
them such a culture would not have taken the shape it has now. Hence the notion of taboos has
been a vital component of African religion and culture especially among the Ibos of Southeast
of Nigeria. In fact, certain norms and code of conduct such as taboos were entrenched which
facilitate orderly maintenance of the society. They are not written in any revealed law. People
learn them, practice them and teach others in the society.

Therefore, the purpose of this work is to explore the concept of taboos in the community Ibite
Olo land in Ezeagu LGA in Enugu state. It is also, to confirm whether taboo means the same
thing in the community of Ibite Olo land.

CONCEPT OF TABOOS

Etymologically, taboo is a derivation of the Polynesian term ‘tapu’ which means forbidden. It is
similar to the sacer in the Greek, Kadesh in Hebrew and Nso in Igbo language of Nigeria. Within
its historical context taboo was a sacred term for a set of cultic or religious prohibitions
instituted by traditional religious authorities as instruments for moral motivation, guidance, and
objectivity for protecting the sanctity of their shrines and the well-being of their worshipping
communities. The term is also applicable to any sort of social prohibition imposed by the
leadership of a community regarding certain times, places, actions, events, and peoples in order
to regulate contacts between a particular circumstance but not exclusively, for religious reasons
for the well-being of the society. In another vein, taboo shade into other rules of law, custom, or
morality; they indicate membership of a given community, just as they support the dominant
social system.

Taboo may therefore be used in two senses. The narrower sense represents the cultic or purely
religious usage, while the broader sense represents its usage in socio-economic and political
contexts. Therefore cultic or religious taboos represent a subset of taboos, but not taboos as a
whole set. For the same reason, religion is useful, but not a necessary condition for the
existence and existential application of taboos while certain taboos are only prevalent in
specific cultures, there are some taboos that are thought of as universal, such as swearing,
cannibalism, incest, and murder. Using profane language is considered disrespectful. It is not
appropriate for people to walk around cursing other people, or even themselves. In addition,
killing someone is obviously illegal anywhere in the world. There is no justification for murder,
and it is a taboo worldwide. Incest is also a known universal taboo that is rarely talked about.

Certainly, the various taboos in the world today help to define certain cultures and help to
characterize the people who live in them. Without taboos, societies would be left unstructured
and with few rules. Taboos serve as a set of social norms and help to explain the division
between what is appropriate and inappropriate. While different cultures hold a variety of taboos,
the general purpose for all of them is the same. Some might be considered silly and impractical
to others, but that is what makes each culture unique. Taboos do not only constitute a part of
African cultural heritage but also provide a good explanation of that heritage.

Taboos are not a feature of 'primitive' societies' as it was assumed sometime ago by some
anthropologists but it is a characteristic of any society. Ritual prohibition is a rule of behaviour
which is associated with a belief that an infraction will result in an undesirable change of ritual
status which is conceived in many different ways in different societies, but everywhere there is
the idea that it involves the likelihood of some minor or major misfortune which will befall the
person concerned. Taboos contain within them a certain quality of danger that will befall those
who break it, therefore “taboo is concerned (1) with all the social mechanisms of obedience
which have ritual significance; (2) with specific and restrictive behaviour in dangerous
situations. One might say that taboo deals with the sociology of danger itself, for it is also
concerned (3) with the protection of individuals who are in danger, and (4) with the protection of
the society from those endangered - and therefore dangerous – persons”.

In Webster dictionary describes taboos in similar terms that they represent “a system of
prohibitions with regard to certain persons, things, acts or situation. The objects considered as
taboo are perceived to contain within them certain assumed danger that always has
repercussions against anyone who transgresses them though it may not be well defined or
perceived immediately by senses. However, the consequences of that danger will always affect
the one who broke a taboo.

[14/04, 17:14] Theo: Taboos were put in place to protect vulnerable groups of people from
abuse ..harm or prejudice.

Taboos against disrespecting elders were meant to protect elders from being harmed by the
youth.they were vulnerable since they were old and physically challenged.hence kurova
amai..kutuka..vakuru ...was a taboo and would bring misfortune to those who followed that
path.kutuka kana kurova amai would bring a curse ..munhu waitofanira kutanda botso.

Kutarisa vakuru mumazido was prohibited.it was considered a sign of disrespect to the elders

More so taboos were meant to maintain the interpersonal relationship between people there by
protection minor ,relatives from harm.

It was taboo to sleep with your mother ,father ,sister ,..or sitting on the lap of the father... This
was meant to protect various people from being raped .

Taboos against sex with kind brought irrevocable curse.hence fear alone ..protected minors and
vulnerable people such as women and children from abuse

Kuseka chirema or kurova chirema would bring a boomerang curse .kuseka chirema was a
taboo .you would suffer the same fate of the cripple or your future children would go through
the same pains of being a cripple .and be a laughing stalk .
More to come ....

[14/04, 17:14] Theo: According to Sharia law :

• Theft is punishable by amputation of the hands ( Quran 5:38 ).

• Criticizing or denying any part of the

Quran is punishable by death.

• Criticizing Muhammad or denying that he is a prophet is punishable by death.

• Criticizing or denying Allah is punishable by death (see Allah moon god).

• A Muslim who becomes a non-Muslim is punishable by death (See Compulsion).

• A non-Muslim who leads a Muslim away from Islam is punishable by death.

• A non-Muslim man who marries a Muslim woman is punishable by death.

• A woman or girl who has been raped cannot testify in court against her rapist(s).

• Testimonies of 4 male witnesses are required to prove rape of a female ( Quran 24:13 ).

• A woman or girl who alleges rape without producing 4 male witnesses is guilty of adultery.

• A woman or girl found guilty of adultery is punishable by death (see " Islamophobia").

• A male convicted of rape can have his conviction dismissed by marrying his victim.

• Muslim men have sexual rights to any woman/girl not wearing the Hijab (see

Taharrush ).

• A woman can have 1 husband, who can have up to 4 wives; Muhammad can have more.

• A man can marry an infant girl and consummate the marriage when she is 9 years old.

• Girls' clitoris should be cut ( Muhammad's words, Book 41, Kitab Al-Adab, Hadith 5251 ).

• A man can beat his wife for insubordination (see Quran 4:34 and

Religion of Peace ).

• A man can unilaterally divorce his wife; a wife needs her husband's consent to divorce.
• A divorced wife loses custody of all children over 6 years of age or when they exceed it.

• A woman's testimony in court, allowed in property cases, carries ½ the weight of a man's.

• A female heir inherits half of what a male heir inherits (see Mathematics in Quran ).

• A woman cannot speak alone to a man who is not her husband or relative.

• Meat to eat must come from animals that have been sacrificed to Allah - i.e., be " Halal."

• Muslims should engage in Taqiyya and lie to non-Muslims to advance Islam.

[14/04, 17:21] Theo: System of governance in Islam

Both the Quran and Sunnah have given some study the principles in the areas of constitutional
affairs that cannot be omitted from any government system. The Quran does not mention the
particulars and details and have been left for the Muslim Ummah to formulate according to time
and place. In the application of constitutional principles or guidelines of Islamic political system,
general rules or fundamental principles which are considered as the highest values have a
major impact on the formation of the Islamic concept of the state, its functions and its system
of government. The basic principles, concepts and rules are discussed below.

The Concept of Sovereignty in the Islamic System

The sovereignty in Islam belongs to God. The Quran tells us that Allah (SWT) is the creator and
Lord of the entire universe, including the human kind and all associated with them. Therefore,
Allah (SWT) is the one who has all the powers and attributes of sovereignty and nothing
whatever that belongs everywhere. Thus, no one else can share the sovereignty of the entire
universe as it only belongs to Allah (SWT). Command is only for Allah. He has commanded that
you do not submit to anybody but him. This is the Right Way of life, but most men understand
not.

The rule of law in the Islamic System

The principle of the rule of law in the Islamic system is considered as a base or corner stone
where Islam was founded on a stake and Shariah, because Islam came to remove injustice and
tyranny and struggled to knock down the ultimate power pole. Thus, the basic principles
contained in the Qur'an, Sunnah and consensus ('ijma') even in the century struggling with
tyranny.
Allah (SWT) says:

O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among
you. If ye differ in anything among yourselves, refer to Allah and His Messenger, if ye do believe
in Allah and the last Day: that is best, and most suitable for final determination [1 ] .

In another verse Allah (SWT) says:

O ye who believe! Obey Allah. And obey the Messenger, and make not vain your deeds! [2 ]

Therefore, the Islamic judge must implement the Quran and Sunnah in all disputes brought
before him. If he does not perform it, his behavior is not acceptable because he failed to fulfill
the duties of a judge according to Sharia.

The Sunnah came to support, emphasise and clarify these Quranic verses.

Prophet Muhammad (SAW) said that:

Obedience of a human being is disallowed, if it is considered disobedience to the creator (Allah)

[3].

Prophet Muhammad (SAW) also said that:

Every act that does not conform to our order is rejected [ 4] .

In the Islamic system, everyone, from heads of state, government and people, are subject to the
law. The Prophet (SAW) himself is subject to, and is the most faithful to the Quran. He was 'Abd
Allah wa rasuluh', the servant of God and his messenger. The head of state and the head of
government cannot invoke any immunity from impeachment. The principle, 'Be you ever so high,
the law is above you' has always been there in Islamic law, to include the Prophet (SAW)
himself.

Just before he died, the Prophet (SAW) made the following short speech:

I swear by God that I have made lawful only those things that the Quran made lawful and I have
made unlawful only those things that the Quran made unlawful. If I have taken the money of any
of you, here is my money, let him come and take it, and if I have lashed the body of any, here is
my body, let him take back his right [5 ] .

In the same way, Abu Bakr, the first successor and caliph of the Muslim state, in his acceptance
speech said:

O people! I have been appointed over you, but I am not the best of you. Support me if I did good
and remove me if I did badly ... a weak person of you is strong before me as long as I maintain
his right for him. And a strong one of you is weak before me until I take back a right from him ...
Obey me as long as I obeyed Allah and his Messenger. If I disobeyed them there is no
obedience of me upon you [ 6 ] .

The past verses supported by the hadith shows that every dispute within the Muslim community
between individuals, groups of people, or between people and the government, or among the
parts the government and people, must be judged by the basic law we received from Allah
(SWT) and His Messenger.

According to this principle, the country must have an institution that judges among the people
of the Qur'an and Sunnah, and the institution is a judicial authority.

The Doctrine of the Separation of Powers and Independence of the Judiciary

Separate branches of government have different functions is not an idea that is contrary to the
Shariah. There is no detailed prescription about the form of government in the Quran. What is
clear is the goal of the state and the principles that should be followed by the government.
Hence the idea to promote good governance, organized by the Shariah, is compatible with
Islam. In addition, the doctrine of judicial independence is a constitutional principle in Islamic
constitution. Judges are independent and subject to no other authority but the law.

In Islam, there are a number of recognized institutions may have in common with democratic
forms of government. For example, the emir may be likened to the Prime Minister or President
who is the chief government or executive body; assembly, which is recognized in both Islam and
democracy as a means to discuss the laws and policies made ​​by the government, which
recognized both Islam and democracy, and last but not least, the judiciary. Therefore, in Islam,
the principle of check and balance as practiced under the doctrine of separation of powers can
be exercised. Furthermore, it has been claimed that the doctrine of separation of powers has
been used at the time of the Prophet in the city state.

As-shura

As-shura is one of the most important constitutional principles in the Islamic constitution. The
proof of the importance of shura is to be found in the Quran and Sunnah. In one of the two clear
verses on it in the Quran, shura is mentioned as mandatory and in the other verse, it is
mentioned that those who practice it are praised. The whole system of the Islamic state from
its inception to the selection of the head of the state and all those in positions of power as well
as its dealings must be conducted by shura, whether it is carried out directly or indirectly
through selected or elected representatives.

The Quran states that:

Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by
mutual Consultation; who spend out of what We bestow on them for Sustenance. [ 7 ]

Even the Prophet, although he was the recipient of direct guidance from the Supreme Allah, was
command-ed. Allah says:

Consult them in affairs (of moment). Then, when thou hast taken a decision put thy trust in
Allah. For Allah loves those who put their trust (in Him). [ 8]

Following this advice and lead, Caliph Umar admonished that:

There is no khilafah without consultation. [ 9]

Thus, the practice of shura is the mechanism followed at all stages in the selection of political
leadership by Muhammad and his followers. It was the first Muslim elected four khulafah
guidance, although the selection and approval process varies. The important principle is the
truth and accountability and public confidence in those elected by the community. Even after
that when crawling hereditary rule in violation of this community right, mask allegiance, or
acceptance of government still retained.

Justice

Islam has given to the justice position is so well known as the law may have previous system of
law, old or new, that had given him. There are many verses of the Qur'an that speak and enjoy
justice, universal order encompassing all human affairs.

In one of the verses of the Quran in which enjoying justice has been generally and unqualifiedly
ordered, Allah says:

Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all
shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition. [
10 ]

In another verse of the Quran, it is stated that:

Allah doth command you to render back your Trusts to those to whom they are due; And when
ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching
which He giveth you! For Allah is He Who heareth and seeth all things. [ 11 ]

Justice in the Islamic political system, including social justice, which means that the
government should arrange to meet and satisfy the needs and desires of all the people as they
have a valid part of the state and the source of bona fide citizens of the country. This includes
the provision of job, means of subsistence and economic justice. This in turn suggests that it is
the responsibility of the government to provide food, shelter and clothing for all the people in the
state. Economic justice aimed at equitable distribution of lifestyle and checks the concentration
of wealth in a few hands. That is why the second Caliph Umar refused to divide land among the
Muslim soldiers and commanders in areas conquered by Muslims in Iraq, Iran and Syria.

Only justice can create discipline in life of the people. It is also important that the administration
of justice, which means that all state officers are also subject to accountability and they do not
need to consider and treat the person as a 'slave' or 'personal assistant'. They should not insult
the people in any manner. They should be honest and efficiently in administer public affairs. It
should be ensured that the concentration of wealth in one class or few hands did not happen.
There is absolutely no doubt, that the governing principle of Islam is a set of the most
comprehensive scientific and principles of efficient administration.

Freedom

Contemporary scholars of modern constitutional law divide into several branches of freedom:
freedom of thought and belief, the right to education and property and personal freedom. There
is no question that the Islamic Constitution gives such great consideration and respect for this
freedom because it has rarely been given by other political doctrine in the Constitution of the
positive. Man has continued to use the right of choice ever since he has been on the earth. On
this point that the Quran makes is as follows:

Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,
the sun, the moon, the stars; the hills, the trees, the animals; and a great number among
mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall
disgrace -- None can raise to honour: for Allah carries out all that He wills.

Equality

The principle of equality is one of the most important constitutional principles upon which the
contemporary system rests. This means that the principle of equality contained in the individual
communities are equal in rights, responsibilities and public duties that will be enjoyed by all
without discrimination of race, origin, lan-measure or belief. The principle of equality has been
initiated by the Qur'an and Sunnah and the expansion of Islam during some as a precedent in
Islamic law and its own time and place; precedent is a fundamental revolution in the basic
concept of Arab ideas about the source of pride as the notion held by some tribes but not by
others. Islamic law based on the Quran and Sunnah is common to all and is equally applicable
to the members of the society from the lowest to the highest level, without any distinction or
discrimination

The Prophet was asked to declare that:

I have been commanded to maintain justice between you. [ 12 ]

The Prophet admonished that:

The nations before you were destroyed because they would punish the lower class criminals
according to the law but would let go those from the higher class.

Then laying further emphasis, He continued by stating that:

I swear by the Authority in whose control is Mohammad's life, if Mohammad's daughter is guilty
of stealing, I would cut her hand off.37

Therefore, all the personal, civil, political, social, cultural and economic rights of an individual are
guaranteed under Islamic law. Everyone has equal rights and is equally responsible before the
law. It is the duty of government to ensure that every member of society, particularly the poor,
given its right time.

Accountability

It is permissible to make the head of state and the head of government responsible for their
acts. Statute on the question of the permissibility of calling heads of state to account varies
from state to state in the modern system of government. Some state Constitution provides that
heads of state are not subject to blame for the actions and behavior even though he violated the
law, whereas, according to the Islamic constitution, there is no difference between the heads of
state and other individuals in the accountability for violating the law.

Al-amr bil maruf wa nahi an al-munkar

This literally means 'commanding what is right and forbidding what is wrong and encompasses
a whole gambit of duties and responsibilities'.

The Quran makes it the mission of its believers:

You are the best of Peoples evolved for humankind, enjoining what is right and forbidding what
is wrong and believing in Allah. [13 ]

This means that every individual in the society has the right, nay the duty, to tell the truth and to
stand for it, to further all that is good and virtuous and do his or her utmost to remove the
wrongs and vices wherever he or she finds them.

The Prophet tells us that:

Whoever among you sees a vice (or wrong), he should change it with his hands; if he is not able
to do that, then he should check it with his tongue; and if he cannot do that, then he should
consider it bad in his heart (and wish for its removal) and this is the sign of weakest in faith. [14
]
A famous hadith states as follows:

The best Jihad is to say what is just (or truth) in the face of a tyrant. [ 15 ]

Yet another hadith states that:

When people see a tyrant and do not hold his hands, it is not far that Allah (SWT) sends a
common punishment on them. [ 16 ]

Thus the above hadith categorically emphasised its importance.

Islamic Banking in Brunei

Having moved early to establish Shariah-compliant services, the Sultanate was now in a position
to carve a niche for itself as a center for Islamic banking. However, the industry must address a
number of challenges, led by the shortage of skilled labor, if it is to fully support the
development of the segment.

In mid-October, Standard Chartered Bank Brunei (SCB) said it was mulling plans to introduce
Islamic banking products this year to meet increased demand for syariah-compliant banking
services in Brunei. The announcement followed the September launch of the Islamic Bank of
Brunei, which replaced the International Bank of Brunei as the sole domestically owned bank in
the country.

The Tabung Amanah Islam Brunei was launched in 1991 and was the first financial institution to
offer savings and financing in accordance with Islamic principles. It was followed two years
later by the Islamic Bank of Brunei. They were joined in 2000 by the Islamic Development Bank
of Brunei.

Standard Chartered Bank Brunei CEO Lai Pei-Si told the media in October that launching an
Islamic bank was a "logical step to take and a logical step to consider because Brunei has an
express need for Islamic banking products". He added that the bank would begin modestly by
offering Islamic products, with hopes of bringing "much more comprehensive Islamic solutions
into the country".

In April, the managing director of Bank Islam Brunei Darussalam, Javed Ahmad, said the market
share held by syariah-compliant banking was expected to increase to 60 per cent from its
current levels of 40-55 per cent over the next five years.

At a seminar on Islamic finance, Ahmad said Brunei Darussalam's strengths, led by strong
economic and political stability, good infrastructure and government support, meant it was well
placed to build a reputation as an Islamic financial centre.

"With more aggressive marketing, Brunei Darussalam's journey towards making itself an Islamic
financial hub might become a possibility in the next few years," he said.

A report in December by global consultancy Ernst & Young said the worldwide value of Islamic
banking would reach US$1.55 trillion in 2012 and US$1.8 trillion this year. Growth in Muslim
communities in the Middle East, North Africa and Asia were key drivers in the rising demand for
Islamic financial services, it said.

The Sultanate is benefiting from early participation in the Islamic banking segment, having
launched its first Islamic bond, the Short Term Government Sukuk Al-Ijarah programme worth
$150 million for a three-month certificate in April 2006.

In November, Autoriti Monetari Brunei Darussalam (AMBD, which acts as central bank),
announced the successful pricing of its 82nd issuance of sukuk or Islamic bonds, worth $100
million at a rental rate of 0.16 per cent. The move followed a $100-million, 90-day issuance that
matures this month.

Although Brunei Darussalam is well positioned to capitalize on growing interest in Islamic

finance, observers have emphasized the need for the Sultanate to develop Islamic banking
products are new if it is to maintain its position in the market.

"Understanding the theory of Maqasid al-Syariah (the objectives of Islamic law) and the defining
characteristics of an Islamic bank could encourage the Islamic banking industry to improve and
excel in their product innovation as well as financial inter-mediation that can be linked to
economic growth," Abdul Ghafar Ismail, a lecturer at the Research Centre for Islamic Economics
and Finance, Universiti Kebangsaan Malaysia, said at a conference last May.

Industry experts believe Brunei addressing these challenges, with an emphasis on staff training
after human resources has been identified as a factor that may limit the success.

"Having strengthened its operational base and regulatory framework, Brunei is now taking steps
to address a shortage of trained industry professionals in the Islamic financial sector by
providing on-the-job training and local universities offering bachelors, masters and doctorate
degree programmes related to Islamic finance," said Javed.

Early entry into the Islamic financial services market by the Sultanate had provided it has a solid
foundation to develop the industry. Experts suggest the focus should now shift to export
expertise and strengthening the global role of the Sharia Islamic banking.

Concept Of Riba

Riba in Malaysia

Riba is a transaction contract between 2 or more parties. Therefore, it is an agreement which is

enforceable by law. [ 17 ] So, when an agreement is not capable of being enforced, it is said not
to considered as a contract. [18 ] Even though there could be contract between the parites, the
law had laid down certain situation where the contract will be invalidated based on
circumstances.

Section 24 of the Contracts Act describes a void contract as any agreement or contract, the
object or consideration of which is forbidden by law, is such a nature that if permitted by law will
defeat the law; is fraudulent; it involves implied injury to the person or property of another; or is
regarded as immoral or opposed to public policy by the court. Thus, in all the above
circumstances, the courts are requested to declare the agreement as illegal and therefore void;
having no effect whatsoever. [ 19 ] The Act further provides for instances or grounds where an
agreement will be regarded to be void.

The Act provides as follows:

The considerations and objects of an agreement are lawful, unless --

(a) it is forbidden by law;

(b) it is such a nature that, if permitted, it would defeat any law;

(c) it is fraudulent;

(d) it involves or implies injury to the person or property of another; or

(e) the court regards it as immoral, or opposed to public policy.

The above cases show that the consideration or the object of the consideration is said to be
unlawful. In situation where the consideration is said to be unlawful, the contract is void

The main part shall be on S24(b) and € of the contract Act. The court had the power to declare
any riba transaction to be void it such situation had been brough to the civil court. If the riba
based agreement is allowed, this would defeat any law and also the constitution too. This
argument falls unequivocally on S.24(b) of the Contract Act. Besides that, a riba based
agreement if allowed would defeat A.3 of the Federal constitution as well. The courts can
therefore rely on this provision to declare a riba-based transaction or agreement void.

The combination of the two provisions of the law is sufficient for the court to declare that riba
based agreement, would defeat A.3 of the Fedeeal Constitution. This interpretation is in line
with the principle that the constitution should not be read in isolation but rather it must be
interpretaed in a way that it would give life and meaning to other provision of the law.

The second argument that could be raised by the court in invalidating riba based transaction is
the ground of public policy. This is coverd by S,24(e) of the Contract Act.
The question now is what is public policy and what is public policy in Malaysia.. It has been
viewed in one quarter as the broad framework of ideas and values within which decisions are
taken and action, or inaction, is pursued by governments in relation to an issue or problem. [20 ]
It has also been seen as a proposed course of action of a person, group or government within a
given environment, providing obstacles and opportunities which the policy was proposed to
utilise and overcome in an effort to reach a goal or realise an objective or purpose. [ 21 ]
Furthermore, it is also a commitment to a course or plan of action agreed to by a group of
people with the power to carry it out. [ 22 ]

It is also seen as whatever governments choose to do or not to do. [23 ] It can also mean an
agreement that injures public welfare, morals or health. [24 ] It also means policy of the law and
is applicable to the spirit and letter of the law. [ 25 ] It is also seen as principles according to
which actions of men and communities need to be regulated to achieve the good of the entire
community or public. [26 ] It has been seen as principles and standards regarded by the
Legislature or by the courts as being a fundamental concern to the state and the whole of the
society and things that can injure the public at large. [ 27 ] It further refers to the art of ruling
wisely and to matters which the Legislature or the court regards as fundamental concern to the
state and to the whole society. [ 28 ] It connotes an overriding public interest that may justify the
court's decision to declare a contract void. [ 29 ]

From all the definition of 'Public policy which had been defined above, oine could reasonably
concluded that public policy includes the state ideology, the state objectives and plan, the
values and fundamental concerns of the state, the legal policy of the state in terms of spirit and
letters of the law, the overriding public interest and principles regulating the affairs of the state
to achieve good for the community.

Regarding the second question which is regarding public policy in Malaysia, it is to be said that
Islam is considered as the public policy in Malaysia. The religion of Islam being the public policy
of Malaysia is evident in art 3 of the Constitution which declares Islam as the religion of the
federation. It was made so important to the extent of having it stated in art 3 of the Constitution.
It is also evident in the careful drafting of art 4(1) to exclude Islam from a law that may be
rendered void for being inconsistent with the provision of the Constitution. [ 30 ] One can also
clearly see the public policy in the nature of oath being taken by the Sultan and Yang di-Pertuan
Agong. [31 ] This can also be seen in the definition of who is Malay. [32 ] It can also be seen in
art 74(2) which gives the state the powers to make laws in Islamic matters. On the other hand,
the population of muslim had overridden the number of other religion in Malaysia. In addition to
that, Muslims also represent the majority in political positions including that of the states of the
Federation.

Having affirmed that Islam remains as the major public policy of Malaysia, it is clear for the
court to nullify riba based agreement nor transaction to be contradict with the public policy of
Malaysia which is under S.24€ of the Contract Act and A.3 of the Federal Constitution.

There are certain objection that had been raised which is one could be said to have the intention
to impose Shariah principle on every citizens in this country including those who are of different
religion.. This argument may not hold water because this is nothing but pure interpretation of
the existing laws of the country namely the Contracts Act and the Constitution. Secondly, it is
natural that a law usually emerges anywhere in the world as a result of the political, social,
religious and sometimes even for selfish reasons. It is a product of the cultural norms, social
status and public policy of a nation and this perhaps led to the emergence of Islam as the
religion of the federation. Even the Central Bank Act of Malaysia enjoins the bank to promote
the interest of the country. [ 33 ] It is submitted here that allowing a riba-based transaction is
even not in the interest of the country, No matter how it is looked at, A.3 of the Federal
constitution is already in existence and the best solution for it is to interpreted it in a way that it
gives life and meaning to the provision Moroever, invalidating riba based transaction on the
grounds of public policy is equivalent to circumstances where the court declares an agreement
void due to the reason of it is against morality

Riba in Brunei

Throughout the history there are people who are trying to justify riba. There is a writer saying
that: "We can state that there will be no Islamic pre-eminence without achieving economic
pre-eminence. Besides that, is it to said that there could not be any pre-eminence without
establishing any fininacial institution which dould not function without relying in interest (Riba/
usury)"

The muslim ummah is permited to build up their own economies by way of using the means
that Allah had allowed for them.

Economic strength enables the Ummah to perform what Allah had permitted to them and what
had been forbidden to them. Whenever a Muslim helps in preserving Allah's command and help
each other to preserve the rightenous of Islamic Law, Allah will make bless them. In addition to
that, Allah will also help them in archieving their goals and stay safety.

Regarding the statement- "There can be no economic pre-eminence without ¬ nancial

institutions and no ¬ nancial institutions without interest (Riba)", they are utterly false.

This false statement had been contradicted with the Al Quran. The practices of Islamic
economic where it was establish at the time of prophet until now where banks had affirmed the
falsehood of this statement.

Muslim economy could said to have been the strong during the past few centuries where it does
not rely neither on bank nor Riba. Besides that, throughout this time period, many Muslims were
able to amass great wealth using the permissible Islamic ¬ nancial dealings.

Allah gave victory to early Muslim generations over their enemies, until Muslims and the Islamic
State became masters of the world, for many centuries. During these glorious centuries,
Muslims used to refer to what Allah has revealed. They did not have any need for banks or
usury.

If people making statement stating that banks and usury were and still the main reason many
problems and division among muslim and behind the weakness in Muslim, the hatred that
spread between them and the shattering of the Islamic unity, one will surely be saying the truth.

This is because usury causes hatred and enmity between people, eradicates Allah's blessings
and warrants His punishment, just as Allah said, "Allah will destroy Riba (usury) and will give
increase for Sadaqat (deeds of charity, alms, etc.)." (Surahal-Baqarah: 276)

Besides that because of Riba, debts had keep on accumulating and multiplying, which had
caused the debted citizens and nations suffers from being unemployed. When such situation
arise, people who had money prefer to borrow their money and had a high interest return, rather
then making an investment in business projects or others.

On the other hand, the various business transactions that Allah has allowed will surely bene¬ t
the Muslim Ummah, and mankind on the whole, and will ensure an increase both in wealthand
piety for them.

Also, what Allah legislates and allows will certainly provide work for the unemployed and help
for the poor, so that they acquire an honorable means of livelihood.

Hence, the entire community will bene¬ t from the absence of Riba and from begging others for
help and indulging in the impermissible means of amassing wealth.

Allah do allows Muslim to build their own companies, factories, business which would bring
benefit to the people. Allah also permits muslim to participate in agriculture production which
later on will bring benefit to sthose who are in need.

As compared to all these bene¬ cial methods of economic activity that Allah permitted for
Muslims, Riba harms and We must speak clearly without any ambiguity, announcing that Islam
is in fact Allah's religion and that Allah will accept from us no other, for truly Allah says,"Whoever
desires a religion other than Islam, never will it be accepted from him and he will be among the
losers in the Hereafter." works against healthy economies and public interest, often causing
severe economic disasters as all those who have a sound mind would concur.

One must always keep in mind that as a muslim, replying on usury as legitimate business
transaction eradicates Allah's blessing, which later will lead to dictated to by the enemies and
brings Allah;s wrath.

The same author has claimed that "A ¬ nancial institution to any economy is just like the heart
to the human body." Again, this is not a true statement.

Without usury, a financial institution could still function just like the muslim in the past future.
The Muslim economy was the purest, largest and strongest without relying on Riba.

On the other hand, Muslims will suffer economically, and Allah's blessings will decrease, as a
result of deviating from Allah's Law and abandoning what He ordered and the business
transactions He has allowed.

Al-Quran and the Sunnah clearly state that both Riba AlFadhl and Riba An-Nasi-ah are not
permissible for Muslims.

It should be added that scholars stated that prohibiting includes prohibiting the methods and
means of it. According to Al-Bukhari and Muslim, it was stated that "This is Riba itself! This is
Riba itself! Do not do this."

Abu Sa'id Al-Khudri said that, the Prophet, sallallahu 'alayhi wasallam, said, "Do not sell gold for
gold unless equivalent in weight, and do not sell less amount for greater amount or vice versa;
and do not sell silver for silver unless equivalent in weight, and do not sellless amount for
greater amount or vice versa; and do not sell gold or silver that is not present at the moment of
exchange for gold or silver that is present."

Riba transaction is not only prohibited due to usury transaction requires the people who is in
need to pay the additional payment. It is mainly due to the reason that It causes injustice to the
needy who have to pay the extra interest and it should be prohibited due to the types of
transaction.

By way of 'force' to make the needy pay the riba which had been accumulated on their debts is
totally unfair, especially since the lender is required to be patient with the needy borrower, but
not rather increase the debt illegally.

In conjunction to that, RIba would still be disapprove even it brings mutual benefit fot the both
lender and the indebted person.Therefor, islam does not accept this mutual benefir which arises
from Riba. Rather, Riba is said to be haram no mater any way you look at it.

It had been clearly stated in many of the hadith of the Prophet. If islam agrees that mutual
benefit arising from Riba by the lender and the borrower and that Riba should be allowed, this
facts would had been inform by Allah in His Glorious Book, or in the words of His Messanger,
peace be upon him.
As a conclusion, Malaysia is indeed unique among many countries of the world to have art 3 of
the Federation Constitution declaring Islam as the religion of the Federation. This as shown
above, is also contained in most of the Ma-laysian states' constitutions. It is therefore
submitted that to interpret art 3 of the Constitution in such a way as to merely mean
'ceremonial' or 'official' is to render ineffective the provision of the constitution and the entire
structure of the Malaysian Constitution built on Islam. The best principle of constitutional
interpretation is the one that gives life and meaning to the provision of the law. The minimum
irreducible standard of inter-pretation that is herein suggested is to mean that Islam is the
public policy of Malaysia. If this is acceptable, then riba-based transactions must give way for
being contrary to the public policy of Malaysia.

As a conclusion, Malaysia is indeed unique among many countries of the world to have art 3 of
the Federation Constitution declaring Islam as the religion of the Federation. This as shown
above, is also contained in most of the Malaysian states' constitutions. It is therefore submitted
that to interpret art 3 of the Constitution in such a way as to merely mean 'ceremonial' or
'official' is to render ineffective the provision of the constitution and the entire structure of the
Malaysian Constitution built on Islam. The best principle of constitutional interpretation is the
one that gives life and meaning to the provision of the law. The minimum irreducible standard of
interpretation that is herein suggested is to mean that Islam is the public policy of Malaysia. If
this is acceptable, then riba-based transactions must give way for being contrary to the public
policy of Malaysia.

Riba in Iran

The problem of riba has never been an important political issue in Iran of the twentieth century,
before as well as after the 1979 revolution. This does not imply that Iranian Shi'I ulama approve
of riba or Islamic movement in Itan have not demanded the abolition of riba; it only means tbat
unlike Egypt and Pakistan policical and economic debates over Islamization were never focused
non the issue of riba. For this reason one finds very little discussion, not to speak of
controversy, on riba form a legal, juridical, or constitutional view, and, after the implementation
of Islamic Banking, from a technical or economic point og view. It seems that Iranian Islamists
and the Islamic government itself. Have been content with mere formalities changes and have
left it at that. This situation might be envied by the Egyptian and Pakistani modernist Muslim,
but curiously enough. Bas also bee referred to as an ideal case but many Islamic intellectuals
who are not well informed about what has happened in Itan, partly due to the uncritical
idealization and the historical and sometimes ideologically motivated research on the subject.

The first important modernist interpretation of banking and riba in Iran, distinct from the
traditional understanding of it, was introduced in the early twentieth century. It was by Ayatollah
Haeri, a prominent mujtahid, who defended the establishment of an Iranian bank in the
constitutional and national movement in Iran, against the dominance of the Bristish and Russian
banks in Iran. Later, in the 1927-32 period, the Iranian civil code that was a synthesis of western
and shi'I law and was written by modernist shi'i, prohibited usury, but in a timid manner
recognized the legitimacy of interest (Amin 1986: 36-45).

However, in spite of differences in interpretation, various political tendencies of Shi'I Islam have
always rejected riba. Navvab Safavi's interpretation of Islam and banking was political and
radical. His political movement had a very rigid, simplistic, and militant orientation. This
movement was in reaction to the onslaught of modernization after the second world war that
was uprooting traditional Islamic values, and had a categorical position on the abolition of riba
from the modern banking sector. According to Bavvab-Safavi, in a truly Islamic state Muslims
would automatically and without any coercion accept obligation financial prohibitions.
Nevertheless, his group was for the forceful imposition of Islamic values and injunctions before
the advent of an ideal Islamic state. For this reason, there was not much persuasive analysis
about thr prohibition of riba even within an Islamic intellectual framework (Rahnema and
Normani 1990: 73 - 96). Yet, in contract to the simplistic views of Navvab Safavi, one of the first
analyses of the possibility of an Islamic economic system and Islamic banking was presented in
the 1960s and early 1970s by a Shi'I jurist in Najaf, Iraq, the late Muhammad Baqir Sadr.

Ayatollah Sadr's analysis of an Islamic economic system has been influential among Iranian
Islamic movements before and after the Iranian revolution. His major work, Our Economy was
translated in Persian and was published in two volumes (sadr 1971,1978). In this book Sadr was
not interested in the study of an Islamic banking because in the late 1960s and early 1970s the
intellectual prioriy of many islamist scholars was to defend Islam as a viable economic system
against what they conceived as communist influence and threat. Howeveer, in a very indirectly
way, he mentions that the use of mudaraba for manufacturing contracts is preferable to stock
owenership (sard 1971: 591-2). In fact, in Our Economy Sadr does not even study the meaning
and implications of riba in Islamic contracts, except for a very short reference to riba. Thus, in
Our Economy riba in loans was condemned on distribution grounds and interest-free loan was
recommended as the only acceptable loan contract (Sadr 1971:522; Haneef 1995: 116)

Some Sunni as well as some Shi'I scholars have criticized the way Sadr had conceptualized the
functioning of an Islamic bank in a parallel banking system. It is claimed that according to the
pragmatic approach of Sadr an Islamic bank is only a financial intermediary that does not
necessarily participate in productive activities; that Sadr permits the guarantee of mudaraba
deposits by the bank, while Islamic law does not absolve depositors' liability to loss; that Sadr,
like many Shi'I jurist, allows a banking prize for depositors as a percentage of Islamic time
deposits; that Sadr's predetermined rate of profile for mudaraba deposits is compromising
Islamic banking (ahmad 1981: 223-4; Kahf 1993; 91-2). In short, according to the critics, Sadrs'
approach may fit in with some traditional interpretations in Islamic jurisprudence but it does not
fit the Islamic economic theory or practice, since trying to make a workable set up out of one
whose long-term structure is based on legal tricks is obviously undesirable.

Like sadr, all the other important personalities of Shi'I tendencies before the Iranian revolution,
namely Murteza Mutahhari, Ali Shariati, and Mehdi Bazargan concentrated their effort in one
way or another on an Islamic response to the spread of Marxism among Iranian intellectuals.
Shariati's objective was to attempt to accommodate, co-opt, and eventually dissolve
Marxism-Leninsm in Islam. It is only within this perspective that Shariati is interested in the
concept of riba. For him, and other leftist Islamists riba In Iskam reprents the exploitation f once
class by another( Rahnema and Normani 1995:69-70). This conceptualization could not be left
unanswered by religious scholars like Mutahhari, who had to argue for an Islam that was not
only against secularists, but also againsts leftist tendencies within the Islamic movement. Thus,
Mutahhari explicity professes that the exploitation explanation of riba is not an Islamic but a
socialist view. According to him, riba and exploitation are two different concepts, and the
absolute prohibition of riba does not imply that Islam is against capitalism: "riba is unjust, but all
injustices are not riba (Mutahhari 1991:89)

In general, Mutahhari's arguments on riba are very similar to opinions of the majority of the Shi'i
ulama. These arguments can be summarized in the following manner. Money is only a means of
exchange and its transaction must not lead to an increase in the form of interest. However, if
money capital in commercial or productive activities leads to an increase called profit, this profit
is lawful because in such cases profit return to labor and the "excess" in commercial and
productivities activities is not a mere exchange of money. If bills of exchange and discounting
are lawful in shi'i Islam, it is because in such acts the lender "does not receive something extra,
but less" (Mutahhari 1991:40). According to Mutahhari, that which is forbidden in Islam is to
demand something more than what has been given. Besides, sale on credit is not riba and is
valid in Shi'I Islam because the substance of the act is the freedom of the seller to increase the
price in case of delay in payment.

Muttahari asserts that all kinds of riba, riba al fadl, and riba al-nasia, are prohibited in Islam.
Modern loans based on interest are equally forbidden as riba because the lender asked for a
predetermined and fixed positive return. Thus, loans for consumption and for productive
purposes, based in interest, are illicit. For this reason, according to Mutahhari, the view of those
Egyptian Muslim scholars (Mutahhari does not identiry these scholar but most probably he is
referring to Sanhuri) who differentiate between consumption and productive leans, "bad" or
"good" riba is not admissible. In is view Shi'I jurist do not consider one type of riba to be less
unjust that the other type, and, consequently, acceptable.

Mutahhari regards all legal tricks as invalid, even though the majority of Shi'I ulama find them
legal. Therefore, for him the only legal way to increase a sum of money is by means of
mudaraba contract in which a "lender" shares in profit or loss of the enterprise of a "borrower."
He asserts that the payment of interest on saving accounts and government bonds is riba, while
the payment of bonuses on saving deposit are lawful if such bonuses are not predetermined. A
guaranteed rate of return on a stick od an investment bank I legal since the band is committing
itself to a payment without asking the owner of the sticj ti agree to any condition in return; such
a commitment is like what takes place in insurance contract, which are in general legal. Finally,
like tha majority of Shi'I ulama, he permits the payment of interest to and receiving interest form
non-Muskims( Mutahhari 1991:87)

Mutahhari was a follower of Khomeini, and therefore, the latter's legal opinion on the subject of
riba was more or less the same. For example, according to Khomeini, paying an extra sum
which is not o be determined at the time a savings accounts is opened or a promissory note is
made, or giving a prize to depositors are all lawful (Rahnema and Nomani 1990: 149-50).
However, the views of some other jurist in Iran, such as Milani, were even more pragmatic in
relation to the needs of the modern financial system. Such jurist had come up with many legal
tricks that would facilitate the effective payment of interest on loans, much to the
dissatisfaction of clerics like Mutahhari. Such acceptable devices were management or service
fees, discounting, markups, and hire-purchases, which were approved of even by Khomeini.
However, the pragmatic Shi'I ulama came up with legal tricks that turned loans into a sale in a
very formalistic manner. For example, according to Milani, instead of stating that I lend you $A
and receive in a year $A + $B, one could say I sell this $A + $ B (Mutahhari 1991: 141). Since in
Shi'I law the exchanges of unequal quantities of things that are countable, for example money,
are permitted, the act would be lawful.

Bazargan represented the Shi'I modernist view on riba. He, as a non-cleric Islamic scholar
advocated a tolerant religion compatible with liberalism and political democracy in a market
system. He was familiar with the arguments of liberal modernist of Egypt and Pakistan and his
position on riba follows their arguments. According to BAzargan, borrowing for consumption
purposes by the needy should be free of interest. However, productive loans are simple interest
because the interest in a loan is normally less than the profit received form the enterprise. He
reiterates that only usurious interest have been forbidden by the quran, ad sales on credit with a
rate of retun that are like loans based in interest, are permitted by jurists. Nevertheless,
Bazargan finds devices such as mudaraba and cooperative banks useful for modern banking
(Mutahhari 1991: 89-94)

In 1979, the Shi'I clergy, under the leadership of Khomeini, came to power in Iran, and the official
name of the country was change to Islamic Republic of investment related to these contract.
Yet, the decision of the central bank did not give rise to criticism or indignation on the part f Shi'I
ualam.
In addition, once in a while there have been open and pragmatic innovations in interpretation of
certain aspects of riba. For example, in a series if articles in the daily journal of Salam, Abedeeni
raises the important and unresolved question of inflation and rate of interest in Islamic banking
an fiqh. He content that the tradtitonal rejection of paying a positive, but variable, rate equal to
the inflation rate as riba is itself the practice of riba.

Abedeeni tries to prove that due to lack of economic knowledge, ulama have not understood the
difference between the acquired value of currency and demand deposit as modern money in
contrast to the clue of gold and silver used in the medieval period. According to Abedeeni, who
relies on the legal opinion if Ayatollah Mussavi-e Bujnurdi, Islamic law recognizes compensation
in the principle of damin(risk of loss, liability for loss, guarantee) If the Islamic government has
created inflation by inappropriate fiscal and monetary policies, In such a situation the
government, as the guarantor, is damin (guarantor). In the case of modern loans the value of
today's money or its purchasing power, and not a given quantity of currencies, is borrowed.
Therefore, according to a realistic interpretation of riba, the lender must at least receive the
same value that was lent; otherwise, the debtors accumulate wealth unjustifiable in the
aforementioned case. However, if the lender receives more than the purchasing power lent, he
or she is engaging in a transaction that is riba. In the opinion of Abedeeni, modern currency is
neither this not that because both of these concepts apply to things that have value by
themselves, while modern currencies only have an acquired value. Therefore, one could not
apply the rules of riba to the case of compensation for a loan's loss of purchasing power.

After more than two decades of state Islamic banking in Iran, The share of ideally preferred
Islamic contracts in total outstanding assets of the banking system is very low( 7 percent in
1999). In contrast, the share of certain other contracts, example, installment sale that in the
opinion of some radical clergies and Islamist intellectuals are legal tricks, is 57 percent(
statistical Center of Iran 1999: T.12.12). And this is in spite of the pragmatic interpretation of
mudaraba and musharaka contracts in Iran, Rate of profit on such contracts difer according to
the duration of deposits. In the past two decade theses rates have been changed by the Central
Bank only 3 times despite the fluctuation in economic activities.

However, rates of profit on mudaraba and musharaka contracts have been less than inflation
rate in the last two decades, facilitating the transfer of private saving to the Islamic government
and the availability of cheap loans to rent-seeking and bloated nationalized firms, quasi-public
Islamic foundations and political cronies. Such practices, as well as the bureaucratic approach
to banking and other structural flaws have led to the expansion of unregulated and informal
bazaar lending based on mudaraba and/or conventional loans with high risk, and therefore, very
high rates

In fact, structural problems in the Iranian banking sector have led to a real pressure for banking
reform in line with Malaysia experience based on parallel Islamic- conventional banking. This is
not a farfetched proposal because a parallel banking system is permitted by law I the Iranian
free zones in the Persian Gulf for foreign banks and Iranian state banks, even though because
of economic and political problems the experience has not been very successful.

[14/04, 21:19] Theo: [4/14, 20:21] +263 77 947 8227: *Ngozi* or avenging spirit is a spirit of a
dead person who was mistreated during his/her

lifetime. This spirit seeks revenge on individuals or on it’s family,

until compensation for the mistreatment is made *(Gelfand 1962: pg 69)*. It is believed that if
the spirit is neglected, it can cause calamities ( *Nyirongo, 1997* : *pg 80* ). In many instances
among the Shona people, misfortune is attributed to the ngozi spirit *(Gelfand, 1973:pg 61)*. For
this reason, there exists an immense fear whenever ngozi is perceived to be operating in a
family. It is believed that only an experienced witchdoctor is capable of solving the ngozi crisis (
*Thorpe,

1991: pg 57* ). The Shona people believe that the dead still have influence in the lives of the
living ( *Gelfand, 1964: pg 32*.

This belief is also argued by many African scholars such as *Mbiti

(1969)* , *Mwaura (2000) and Magezi (2007). *

[4/14, 20:21] +263 77 947 8227: - *Avenging spirits,* commonly known as “ngozi”,are one of the
most feared and mysterious spiritual manifestations among African people –particularly the
Shona people of Zimbabwe .

[4/14, 20:22] +263 77 947 8227: *Allien spirits*

These are spirits of strangers/aliens who died away from home and usually are the spirits of the
young and the unmarried. The spirits of these people would not have received proper funeral
ceremonies; hence they seek to express themselves through taking possession of unrelated
people. They are unknown to the communities from which they choose hosts. Some of these
spirits are spirits of social outcasts/deviances, for example, witches, sorcerers, suicide victims,
the mentally deranged etc. They cannot be adopted into the world of ancestral spirits and so
end up possessing unrelated people. They can also be spirits of animals, for example, baboons,
snakes etc. The hosts behave in the way the animal does. The shavi cult is a quest for
recognition. It is a struggle against oblivion caused by death. Since they cannot be ancestral
spirits, they have to be somewhere.

[4/14, 20:22] +263 77 947 8227: In the aftermath of democracy and advent of European
missionaries,hwever the issue of *ngozi* was not fully engaged in a biblically sound, culturally
effective and responsive manner. The upbringing of

the Shona people in African Traditional Religion (ATR) challenges

the church leaders to guide believers to depend on the Lord Jesus and detach themselves from
all the practices of the African traditions

(like appeasing of the ngozi spirit), which are incompatible with

biblical teachings. The *Shona* people believe that illnesses, that are

not easily treated at hospitals, are due to the active intervention of an agent, like a witch, a
ghost, an ancestor or an evil spirit( *Magezi,

2005: pg 35)*.The causes of these illnesses are believed to be of a

direct consequence to the breaking of taboos and offences against

God or ancestral spirits ( *Mwaura, 2000: pg 79)*. Whenever death occurs,

people seek to know its cause ( *Mbiti1969: pg155* ).Hence, it is common for th Shona people
to say, *Izvi zvoda zvechivanhu*(“this

particular sickness requires an African approach to treatment”).

Remarks of this nature suggest that Christian healing and western

medicine are limited, particularly in addressing the spiritual issues

[4/14, 20:23] +263 77 947 8227: In the event that *ngozi* or avenging spirit strikes, each
member of the affected family is expected to participate in appeasing the angered spirit in order
to avoid further attacks. The process of addressing the *ngozi* problem

entails payment of compensation to the spirit and exorcism of the vengeful spirit, which is
performed by a *n’anga* (Shona name for witchdoctor). Moreover, preventative measures are
taken to protect all the blood relatives of the afflicted persons against any future attacks (
*Nakah, 2006: pg 31* ). In this situation, Christians experience a

tension when they refuse to participate in these traditional ways of appeasing the ngozi spirit.
Their family members may accuse them

of being directly or indirectly responsible for the misfortunes happening in the family, which in
this case, is associated with the

angered *ngozi* spirit.

[4/14, 20:23] +263 77 947 8227: As indicated above, *ngozi* , according to *Shona* people, is an
aggrieved or angered spirit of a deceased person who was either murdered or mistreated during
his/her lifetime. The Shona people believe that spirits of dead relatives hover around their
village on the

housetops, in the forests, on the hills, in trees, in the pools or in the depth of the earth. In the
Shona people’s view of the spirit world, the spirits eat, drink and require snuff. These spirits are
in harmony with living beings and with other groups of spirits ( *Gelfand, 1964:32)*. If

one is murdered, the Shona believe that this person’s spirit becomes restless and angry and
returns to seek revenge on the murderer ( *Thorpe, 1991:57* ).
[4/14, 20:24] +263 77 947 8227: According to Shona beliefs, when evil occurrences persist, they
are probably caused by spirits. For instance, if a husband constantly

abuses his wife physically, the Shona will suspect that the husband

is harbouring an avenging spirit ( *Gelfand, 1973:99*). Other signs of the presence of ngozi can
be an illness that is resistant to treatment, or mysterious deaths in a family. Thus, any
misfortune in many respects is associated with possession by an aggrieved spirit that wishes to
take revenge on the individual or family that wronged the

person during his/her lifetime ( *Gelfand, 1973:61* ). The Shona people argue that the ngozi
spirit should not be viewed negatively since it is a spirit that has been wronged *(Mpofu &
Harley,

2002).* If the person wasn’t mistreated or murdered in the first place, ngozi wouldn’t be an
issue. This view of ngozi is summed up by the following Shona proverb: *Zingizi warikanganisira
saka rakuruma* (“You have wronged a wasp, therefore it has bitten you” ( *Gelfand 1977:114)* .

[4/14, 20:24] +263 77 947 8227: There are various types of *ngozi* spirits and each one is
addressed

differently. However, five types of *ngozi* spirits could clearly be identified, namely; a victim of
murder, a servant or slave who was mistreated and deprived of his/her rightful recompense, a
parent who was deeply hurt by his/her child, a spouse who was neglected by the other, and one
arising from goods that were stolen or borrowed and never returned ( *Bucher,1980:68* ). Each
one of these ngozi spirits manifests differently from the others and they vary in degree of
gravity. These various types of ngozi deserve a detailed discussion

in order to clearly understand their dynamics, but since our focus is to provide a pastoral
response, a brief overview should suffice.

[4/14, 20:24] +263 77 947 8227: If *ngozi* is viewed as spirits of offended dead people that
seek revenge on the living and this belief affects Christians, then it is imperative to evaluate
such beliefs based on the Scriptures in order for pastors to respond appropriately in a biblically
informed manner. Therefore, the basic question to pose is what the biblical teaching is

on spirits that manifest as those of the dead (ngozi).

[4/14, 20:27] +263 77 947 8227: *Ancestral spirits*

These are the spirits of the deceased members of the family who were decently buried and now
exist in spiritual form.

Death marks a transformation of the African person from the physical to the spiritual form.
Mbiti (1969) calls them the living-dead; whilst they are dead physically, they are alive spiritually.

The dead are still part of the family and the living still have memories of them. However, not
everyone who dies can achieve ancestor-hood status. There are certain
prerequisites/requirements for one to become an ancestral spirit.

These are:

*One should be a *married person with children* . This is done for purposes of continuity; such
people had parental responsibility so they have to look after the living using the experience of
parental responsibility they gathered in the previous life.

*Necessary rituals should be conducted for a person to become an ancestral spirit* (kurova
guva/umbuyiso). Before these rituals are conducted the spirit is believed to be dangerous to the
living. The ritual inaugurates the dead into the spiritual realm.

*Moral uprightness* . Anti-social behaviour, for example, witchcraft, sorcery, stealing, social
outcasts, mentally deranged, lepers etc cannot become ancestral spirits. In some cases even
the immoral become ancestral spirits, but the spirit is believed to have less impact because of
the failure to be exemplary in the previous life.

[14/04, 21:20] Theo: *Positive functions of Allien spirits*

- *They can confer hunting talents to their host.* One can become an expert in hunting. The
host is known as Mudzimba. Such type of spirits possesses men for example, Khumalo Shavi.

- *They bestow healing talents,* for example, Sivinda Shavi. This type is popular with women.
The host is able to treat various diseases,convulsions, difficult labour etc. They impart this
expertise to their host.

- *Madzukwa Shavi expert in treating many diseases* some of the western medicine cannot
treat, for example, leprosy, epilepsy etc.

- *Chipunha* favours young and unmarried women as its host. It *confers curative skills on its*
host. It cures diseases that attack small children.

- *Nyamande Shavi- Confers divinatory talents.* The host can foresee into the future and may
warn a person of an impending disaster and advises the person of the diviner to consult to avert
the disaster. The Baboon spirit can divine illness. It can also help find lost property, something
hidden (Seership).

- *Masangano Spirit specialises in dancing.* It can confer dancing skills on the host and the
person can entertain people at ceremonies (for example, Chakandiwana in Garandichauya).

- *Zvipenzi Shavi enables host to perform duties regarded arduous to perform under normal
circumstances.* The person is industrious / hardworking.

- *Shavi reMhondoro is known to possess lions.* The lion guards the chiefdom by moving
around at night.

Sangoma produces warriors strong and brave in battles. It confers the ability to kill in battle and
protects the whole territory from invaders or enemies. The spirit can also provide entertainment.
[14/04, 21:20] Theo: *Spirits* that manifest as those of the dead can appear in different

ways, as ancestral, ordinary or avenging spirits. Whichever way they appear, they dem and
attention and if their demands are not met, they cause trouble ( *Gehman, 1999:33)* . Most
Africans attribute misfortunes to a spiritual cause( *Gelfand, 1973:61)* . They believe spirits

cause illnesses, disabilities, misfortunes and even death *(Mpofu &

Harley, 2002)* . Spirits possess people and/or animals and they can be exorcised from both
people and animals.

[15/04, 07:07] Applaude: 

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Kingdom of God

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King, Kingship 

Kings, First and Second, Theology of

Kingdom of God

The heart of Jesus' teachings centers around the theme of the kingdom of God. Thisexpression
is found in sixty-one separate sayings in the Synoptic Gospels. Countingparallels to these
passages, the expression occurs over eighty-five times. It also occurstwice in John (3:3, 5). It is
found in such key places as the preaching of John theBaptist, "Repent, for the kingdom of
heaven is near" ( Matt 3:2 ); Jesus'earliest announcement, "The time has come… The kingdom of
God is near. Repentand believe the good news!" ( Mark 1:15 ; cf. Matt 4:17 ; Luke 4:42-43 );the
prayer Jesus taught his disciples, "your kingdom come" ( Matt 6:10 ); in theBeatitudes, "for
theirs is the kingdom of heaven" ( Matthew 5:3 Matthew 5:10 ); atthe Last Supper, "I will not
drink again of the fruit of the vine until that day whenI drink it anew in the kingdom of God"
( Mark 14:25 ); and inmany of Jesus' parables ( Matthew 13:24Matthew 13:44 Matthew
13:45 Matthew 13:47 ; Mark 4:26 Mark 4:30 ; Luke19:11 ).

It was once popular in certain circles to argue that the expressions "kingdom ofGod" and
"kingdom of heaven" referred to two different realities. It is nowclear, however, that they are
synonyms. This is evident for several reasons. For one, thetwo expressions are used in the
same sayings of Jesus, but where Matthew uses"kingdom of heaven, " Mark or Luke or both use
"kingdom of God."Second, Matthew himself uses these two expressions interchangeably in
19:23-24, "itis hard for a rich man to enter the kingdom of heaven … for a rich man to enter
thekingdom of God." Finally, we know that "heaven" was frequently used as acircumlocution for
"God" by devout Jews. Due to respect for the thirdcommandment ("You shall not misuse the
name of the Lordyour God" [ Exod 20:7 ]), piousJews used various circumlocutions for the
sacred name of God (YHWH) in order to avoid thedanger of breaking this commandment. One
such circumlocution was the term"heaven." This is seen in the expression "kingdom of heaven"
but alsoin such passages as Luke 15:18, 21 ("Father, I have sinned against heaven and
againstyou") and Mark 11:30.

Various Interpretations Despite the centrality of this expression in Jesus'teachings, there has

been a great deal of debate over the years as to exactly what Jesusmeant by it. One reason for
this is that neither Jesus nor the Evangelists ever definedexactly what they meant by this
expression. They simply assumed that their hearers/readers would understand.

The Political Kingdom. According to this view Jesus sought to establish aDavidic-like kingdom
in Jerusalem. This kingdom was political in nature and sought to freeIsrael from the Romans.
Jesus was in essence a political revolutionary who sought to armhis disciples ( Luke22:35-38 ),
entered Jerusalem on Palm Sunday as a king (Mark 11:11 ),challenged the political
establishment by cleansing the temple ( Mark 11:15-18 ),urged people to rebel by not paying
their taxes ( Mark 12:13-17 ;is reread to teach the opposite of its present meaning ), enlisted
zealots as disciples ( Mark 3:18 ), used thetaking up of the cross (which was a symbol of zealot
sacrifice for enlisting disciples Mark 8:34 ), and wascrucified as a political rebel ( Mark 15:26 )
betweentwo other rebels ( Mark15:27 ).

This interpretation has found few supporters over the years, but it is continuallyraised. It is an
impossible view, however, for the evidence against it is overwhelming.The presence of a tax
collector among the disciples is impossible to explain if Jesus werea revolutionary, for tax
collectors were seen as collaborators with the Romans and hatedby zealots. Such teachings as
Matthew 5:9 ("Blessed are the peacemakers"); 38-42("If someone [a Roman soldier] forces you
to go one mile, go with him twomiles"); 43-47 ("Love your enemies"); Matthew 26:52 ("all who
draw thesword will die by the sword"); Mark 12:13-17 ("Give to Caesar what isCaesar's") simply
do not permit such an interpretation. To claim that all suchsayings in the Gospels are
inauthentic or to reconstruct their supposed original form in aradical way is to manipulate the
evidence to sustain a thesis, rather than to allow theevidence to determine the thesis.

The "Liberal" or Spiritual Kingdom. During the height of theologicalliberalism the kingdom of
God was understood as God's rule in the human heart. One of thefavorite passages used to
support this was Luke 17:20-21, "the kingdom of God iswithin you." Any eschatological thoughts
associated with this expression were seen asunrefined, primitive, Jewish apocalyptic thinking
that Jesus never outgrew and that wasonly the "husk" and not the "kernel" of his teachings. Or
they wereinterpreted as symbols of the inner rule of God in the heart. The kingdom of God was
God'sspiritual reign in the life of the believer that resulted in an inner moral ethic. Thisethic
focused on Jesus' teachings concerning the universal Fatherhood of God, the infinitevalue of
the human soul, and the love commandment.

Liberal theology, which was built upon a belief in continual evolutionary progress andthe
ultimate goodness of humanity, was dealt a mortal blow with the coming of World War I,and the
subsequent years have done nothing to revive its naive optimism in humanity. This,along with
the rediscovery of the eschatological element in the teachings of Jesus,brought about the
demise of this interpretation. Like the liberal interpretation of thenineteenth century, modern
attempts to eliminate the eschatological dimensions of Jesus'teachings by seeing them as
symbols to which the present reader gives his or her ownmeaning, are also impossible to
accept. One simply cannot eliminate the eschatologicaldimension of Jesus' teachings. The
biblical evidence will not permit it.

The "Consistent" or Future Kingdom. At the turn of the nineteenthcentury the eschatological
dimension of Jesus' teachings was rediscovered. It becameevident that Jesus was not a
nineteenth-century liberal but a first-century Jew. As aresult it was clear that Jesus must have
thought to a great extent like a first-centuryJew. Since the kingdom of God was seen by most
Jews in Jesus' day as a future,supernatural kingdom that would bring history to a close, it was
logical to think thatJesus thought similarly. Jesus' sayings concerning the kingdom of God
would have beenunderstood by his audience as referring to such a kingdom, and since Jesus
made no radicalattempt to correct such thinking, we must understand his teachings on the
kingdom of Godas eschatological.

According to this view Jesus taught that the kingdom of God, which would bring historyto its
end, was future. Yet this event lay not in the far distant future. On the contrary,it was very near. It
had not yet arrived, but it was to appear momentarily. Signs andpowers of the kingdom were
already at work, and prefigurements of its glory were alreadypresent. As a result Jesus taught
along with announcement of the kingdom of God's nearnessan "interim ethic" for this brief
in-between period of history. Soon the Son ofMan would come, the final judgment would take
place, and world history as we know it wouldcease. During this in-between period believers were
to live a heroic ethic. They were toavoid divorce, refrain from marriage, love their enemies, turn
the other cheek, notretaliate, give to whoever had a need.

It is clear that this interpretation takes seriously the future dimension of Jesus'sayings
concerning the kingdom of God. On the other hand, it ignored another kind ofsaying found in the
Gospels, which involves the announcement that the kingdom has alreadyin some way come.
These sayings involving the arrival of the kingdom of God were usuallyseen as inauthentic and
later creations of the church by advocates of this view.

The "Realized" or Present Kingdom. In response to the former view,which arose in Germany,
there arose in England an opposing view. According to this viewJesus did announce the coming
of the awaited kingdom. However, he did not announce that itwas coming in the near future. On
the contrary, he announced that it had already arrived.Now in Jesus' ministry the kingdom of
God had already come. There was therefore no need tolook for something in the future. The Son
of Man had already come, and he had brought withhim the kingdom. Nothing is still awaited. In
its entirety the kingdom of God was realizedin the coming of Jesus.

This view, like the "consistent" view, has the benefit of taking seriouslycertain biblical data.
There is no doubt, as we shall see, that there are in the Gospelssayings of Jesus that announce
that the kingdom has come. They do not announce simply thatit is near. They announce that it
is here. It is evident that these last two views,unless modified in some way, contradict one
another. Yet both offer convincing biblicalevidence in support of their views. (This cannot be
said of the first two views.) Like the"consistent" view, this view also tends to see the biblical
data thatcontradicted it as being inauthentic. Only in this instance it was the sayings that
spokeof the kingdom of God being future that were inauthentic.

The Biblical Evidence It is evident that there is biblical evidence to supportboth the "consistent"
and "realized" views. In certain passages, forexample, it is clear that the kingdom of God is
future. In the Lord's prayer we pray"Your kingdom come" ( Luke 11:2 ), and thekingdom must as
a result be future. Jesus' saying that "Not everyone who says to me‘Lord, Lord, ' will enter the
kingdom of God" must also refer to a future event,for he continues "Many will say to me on that
day" ( Matt 7:21-23 ).Jesus' institution of the Last Supper also looks forward to "that day when I
[Jesus]drink it anew in the kingdom of God" ( Mark 14:25 ). Otherpassages associate the
coming of the kingdom of God with the final judgment ( Matt 5:19-20 ; 8:11-12 ; 25:31-46 ; Luke
13:22-30 ).It cannot be denied therefore that there are numerous passages in the Gospels
thatindicate that Jesus understood the kingdom of God to be still future.

In other passages, however, it is equally clear that the kingdom of God is alreadypresent. Jesus
told his hearers "if I drive out demons by the finger of God, then thekingdom of God has come to
you" ( Luke 11:20 ; cf. Matt 12:28 ). Infour of the other instances where the same verb "has
come" (ephthasen) isused in the New Testament it clearly means "has arrived, " is "nowpresent"
( Rom9:31 ; 2 Col10:14 ; Php 3:16 ; 1 Thess 2:16 ).In the other instance where it is future,
however, the tense is future (phthasomen, 1 Thess 4:15 ).Elsewhere Jesus declared that his
coming marked the end of the old era when he said"The Law and the Prophets were proclaimed
until John. Since that time, the good newsof the kingdom of God is being preached" ( Luke
16:16 ). Heretwo distinct periods of history are distinguished. The former is referred to as the
periodof the Law and the prophets. The second is the period of the kingdom of God. John
theBaptist is seen as a bridge who both brings the "old" to its conclusion andannounces the
breaking in of the "new." This "new" thing, which cannotbe mixed with the old ( Mr
2:21-22 ),which gathers the outcasts ( Matt 11:4-6 ) andthe lost tribes of Israel ( Mark
3:13-19 ; Matt 19:28 ), whichmanifests signs and marvels ( Matt 13:16-17 ),which inaugurates a
new covenant ( 1 Cor 11:25 ), isnothing other than the arrival of the kingdom of God. Jesus also
announced that nowalready the long-awaited messianic banquet had begun ( Luke
14:15-24 ).The kingdom of God was now in their presence ( Luke 17:20-21 — "among" is a better
translation than "within" ).

How should one deal with this apparently contradictory data? Should we decide the issueby
majority vote? If so, the "future" interpretation would win over the"present" one, because there
are more examples in its support in the Gospels.Yet rather than claim that one group of these
sayings is "authentic" whereas theother is not, we should first analyze carefully exactly what the
word "kingdom"means. Perhaps this will provide the key for understanding what Jesus meant
by the"kingdom of God." How is the term "kingdom" to be understood? Shouldit be understood
statically as denoting a realm or place? If this is correct and"kingdom" refers to a territory or
piece of real estate, then it is evident thatthe kingdom of God cannot have arrived. There has
been no geographical or cosmic changesthat have taken place in the coming of Jesus. The
planet remains today essentially as itwas in the time of Christ. No new territory exists. No place
on this planet can bedesignated "the kingdom of God." On the other hand, should we understand
theterm dynamically as referring to the rule or reign of a king?

Both in the Old Testament and in the New Testament the term "kingdom"
(malkut[tWk.l;m] and[Alexandreuv"]basileia [basileiva])is understood as dynamic in nature and
refers primarily to the rule or reign of a king. Itis seldom used in a static sense to refer to a
territory. As a result, in the vastmajority of instances it would be better to translate the
expression "kingdom ofGod" as the "rule of God." That Jesus understood it this way is
evidentfrom such passages as Luke 19:12 ("A man of noble birth went to a distant country
tohave himself appointed king, " literally "to receive a kingdom [basileia]";cf. also v. 15); Matthew
6:33 ("seek first his kingdom"); and Mark 10:15("receive the kingdom of God like a little child").

Understood as the "reign of God" it is possible for Jesus to announce that infulfillment of the
Old Testament promises the reign of God has arrived. In Jesus' comingSatan has been defeated
( Luke 10:18 ; 11:20-22 ), theoutcasts of Israel are being gathered as predicted ( Mark
2:15-16 ; Luke 14:15-24 ),the Old Testament promises are fulfilled ( Luke 10:23-24 ),the
resurrection of the dead has begun ( 1 Cor 15:20 ), anew covenant has been inaugurated ( 1 Cor
11:25 ), thepromised Spirit has come as the prophets foretold ( Mark 1:8 ). Indeed thekingdom
is "already now" realized in history.

However, the consummation of the "already now" still lies in the future. Thecoming of the Son of
Man, the final resurrection, faith turning to sight, are "notyet." The kingdom of God is both now
and not yet. Thus the kingdom of God is"realized" and present in one sense, and yet "consistent"
and futurein another. This is not a contradiction, but simply the nature of the kingdom. The
kingdomhas come in fulfillment of the Old Testament promises. A new covenant has
beenestablished. But its final manifestation and consummation lie in the future. Until then
weare to be good and faithful servants ( Luke 19:11-27 ).

Implications If the kingdom is both already now and not yet, the believer mustbe on guard
against the danger of emphasizing one aspect of the kingdom at the expense ofthe other. A
one-sided emphasis on the "already now, " which emphasizesmiracles, healing, victory over sin,
and gifts God has given his church, and ignores the"not yet" may lead to an optimistic
triumphalism that will result indisillusionment. Jesus' teachings concerning the tribulation(s)
that lay ahead (Mark 13;Matt. 24-25; Luke 21) warn against such optimism. The symbol of
discipleship Jesus gave tohis disciples is that of bearing a cross! The crown awaits the
consummation. The enjoymentof the firstfruits of the kingdom must be tempered by the fact
that we still live by faithand not sight. We still long for the perishable to become clothed with the
imperishable,the mortal with immortality ( 1 Cor 15:53 ). Inthe meantime we are called to endure
to the end.

On the other hand, a one-sided emphasis on the not yet may lead to defeatism anddespair in
this life and a neglect of the joy and victory over sin and death in theSpirit's having already
come. The "gates of Hades" ( Matt 16:18 ) shallnot overcome the church! Even in this life
because the kingdom has come, we can be"transformed into his likeness with ever-increasing
glory" ( 2 Cor 3:18 ). Thenow and the not yet must be held in tension. Believers can rejoice in
having passed fromdeath into life and in the abiding presence of the Spirit of God. But the
victories in thepresent life, are also accompanied with all too many defeats.

Believers are thus encouraged both by the victories of the already now and the defeatsof the not
yet. The former having provided a taste of the glory which is to be revealed ( 1 Peter 5:1 )
causesus to long all the more for the not yet. Similarly, because of the experience of
defeat,sorrow, and in seeing the corruption of the world around us, we also long all the more
forthe not yet that awaits. Thus Christians continue to look longingly toward the blessedhope
( Titus 2:13 ),when the Son of Man will return and bring the kingdom to its consummation.
Having tastedof the firstfruits that are already realized, the believer prays all the more
earnestly"your kingdom come" ( Matt 6:10 ) and "Maranatha" ( 1Cor 16:22 ; cf. Rev22:20 ).

Robert H. Stein

See also JesusChris

[15/04, 08:00] Theo: THE HOLY SPIRIT IN ZIMBABWE CONTEXT

A study of the person of the Holy Spirit helps the body of Christ learn and better understand
more about the divine works of the Holy Spirit. The study of the person of the Holy Spirit will
help a believer get a firm grasp of what the bible says about

doctrines such as the Trinity, the baptism in the Holy Spirit, blasphemy against the Holy Spirit,
and other subjects related to it.

The Holy Spirit is a Person. The Holy Spirit is included in the Trinity, which is made up of three
distinct persons: The Father, the Son, and the Holy Spirit. The following verse give a clear picture
of the Trinity in the Bible:

As soon as Jesus (the Son) was baptised, he went up out of the water. At that moment heaven
was opened, and he saw the Spirit of God (the Holy Spirit) descending like a dove and lighting on
him. And a voice from heaven (the Father) said, “This is my Son, whom I love, with him I am well
pleased.” Matthew 3:16-17(NIV).

The qualifications for a person are that they have:

1)A mind able to think and act upon their thinking. Romans 8:27
2) Their own will — self-identity. 1 Cor 12:11

3) And emotions — able to react cognitively. Isaiah 63:10

CHARACTERISTICS OF THE HOLY SPIRIT

The Holy Spirit grieves. Ephesians 4:30.

The Holy Spirit gives joy: Luke 10: 21.

He teaches: John 14:26.

He testifies of Christ: John 15:26.

He convicts: John 16:8

The main purpose of the Holy Spirit was to come alongside the believer, to do what Jesus did
when he was here physically, but mainly from the inside of us.

He is called the comforter. This would be a hard thing to do if the Holy Spirit is an impersonal
force.

The word paracletos which means helper is a Greek word used for the Spirit in the New
Testament by Jesus. This was also used in Greek always of persons. Here our Lord Jesus calls
him our helper, one that comes alongside. Even with the other titles attributed to him this still
does not change who he is behind those titles- our helper and comforter.

Just like a human being, the Holy Spirit exhibits qualities that are personal as life. A person is
identified as a self-conscious being, cognizant of his or her own existence and the existence of
others who also have a self-identity. A will indicates the ability to think, to reason, a choice to
act, having desire these are things we associate with self-consciousness which is exclusive to
persons. All of these qualities the Holy Spirit has, just as the Son and Father.

We find the Holy Spirit is the executive of the Father. He is co-creator of the universe, the author
of divine scripture, the generator of Christ’s humanity, the regenerator of the believer and the
distributor of eternal life, for He also eternally exists.

The Man of God, Prophet Emmanuel Makandiwa in his sermon “The Holy Spirit and You” taught
that the Holy Spirit gives nine spiritual gifts according to 1 Corinthians 12:4 and also gives nine
spiritual fruits (Galatians 5:22).

Prophet Makandiwa urged his partners and members to evaluate themselves in their Christian
walk with the Lord Jesus. If you have the Holy Spirit but cannot love, cannot forgive, cannot
practice self-control then there is a problem with one’s walk with God, you need to check
yourself to see if it is really Him or something else you could have received.

When the Holy Ghost is in you, he affects your environment and circumstances. When a Holy
Ghost filled person enters somebody’s house, there should be tremendous change that happens
spiritually to the family and this lingers for a long time said Prophet Makandiwa. I have
experienced that in my spiritual life in United Family International Church (UFIC) when our Father
in the Lord Prophet Makandiwa visits people’s homes or business offices, his anointing brings
positive change to the glory of God. I have seen Acts 1:8 in real action in UFIC. To God be the
glory!

Prophet Makandiwa has opened my mind by his astounding revelations concerning the work of
the Holy Ghost in Believers lives. Many people seek help from others while the Holy Ghost is
there. When people have stress they seek help elsewhere and forget to call on the Holy Ghost.
Stress is like termites that eat the inside of a person while the comforter is left scot-free.

The same Holy Ghost gives people energy to go door to door relating their issues without
consulting Him. It’s high time the Body of Christ tells the Holy Ghost their pressing issues.
Prophet Makandiwa likened the power of the Holy Ghost to a man wearing a work suit in a
factory. One only sees the leg or hand acting without seeing what commands the leg or hand to
do so. The Holy Ghost can influence a believer’s behaviour.

Standing on Psalm 78:24, Prophet Makandiwa talked about the ability of a Spiritual being in
accessing physical things. With the Holy Ghost in one’s life, one has a visa or passport to
access the Kingdom of God. Its high time believers banish carnality from their everyday lives if
they want to do exploits.

The Bible tells us that flesh and blood cannot inherit the Kingdom of God. How many accidents
did God deliver you from fellow Zimbabweans? The Holy Ghost reveals and delivers from any
devices of the crafty. I have been amazed when people say, I got a feeling that this and that is
not right without acknowledging the work of the Holy Ghost.

He directs you to the right taxi, kombi or bus. The Holy Ghost causes things in your environment
to direct you and avert disasters. In life at times, people suffer from these challenges either one
has no wife, no husband or no child, no job or no school fees for his or her children just to name
a few examples.

In some cases, the Holy Ghost would want such concerned people to fast and pray. In my life
experience, I have learnt that the Holy Ghost does things to influence the life in one’s
environment.

Fellow Zimbabwean believers, learn to tune in with the master, the redeemer, his excellence for
the divine nature of God to manifest in you.

Every sickness or spirit of infirmity has to go now by the power of the Holy Ghost in the name of
Jesus. The Bible says He who unites with the Lord becomes one with Him (1 Cori 6:17). The
Kingdom of God is not about eating and drinking, but it is about righteousness, peace and joy in
the Holy Ghost (Romans 14:17). Many people of the world including some contemporary
Christians always want to know the authority and power that Prophet Makandiwa has, it is none
other than the Holy Ghost in him and upon him.

[15/04, 08:00] Theo: UNDERSTANDING BAPTISM

As you consider baptism, remember that eternal life and forgiveness of sins come only
through the Lord Jesus Christ and His death on the cross. John 3:16 states, “For God
so loved the world, that He gave His one and only Son, that whoever believes in Him
should not perish, but have eternal life.” Because of your faith and belief in Jesus as
your Savior you have eternal life. I John 1:9 reads, “But if we confess our sins to him,
he is faithful and just to forgive us our sins and to cleanse us from all wickedness.”
(NLT) Because you have confessed your sins to Jesus, He has forgiven you and
cleansed you. Therefore, at this very moment, even before your water baptism you have
eternal life and forgiveness of sins.

Praise the Lord! You may wonder why Christians choose to be baptized. First of all, you
need to recognize the fact that the world is condemned because of sin. (By the world
we mean all of those who have not accepted Jesus.) You have let the blood of Jesus
cleanse your sins and therefore know you are not condemned. But from the time of your
birth you have been a part of the world. Now that you have accepted Jesus, you need
to declare your separation from the world. Baptism is a testimony of your commitment to
Jesus, and your separation from the world.

Acts 22:16 shows us another purpose of baptism: “And now what are you waiting for?
Get up, be baptized, and wash away your sins, calling on His name.” We already know
that Jesus has forgiven our sins and cleansed us (I John 1:9). However, there is also a
need for you, as an individual, to testify to the world that Jesus has cleansed you. In a
sense, baptism symbolizes you burying your sins in the water and coming out completely
separated from them.

Jesus has already forgiven your sins, but now you are declaring your separation from
them by burying them in the water. That’s what it means to “wash away your sins” by
baptism. So, we can see that baptism is very important because it is a public
announcement that declares, “I have come out of the world, I have accepted Jesus, and I
intend to follow Him.” Your baptism is a definite, powerful testimony that Jesus has
delivered you from the world and from sin. You are no longer the world’s, you are
Christ’s!

MEANING OF BAPTISM

1. His death---Romans 6:3. “Or don’t you know that all of us who were baptized into
Christ Jesus were baptized into His death?” When we laid back into the water, it is
symbolic to the death of Christ. As Christ died for us, so we must die for Him; die to
the life of sin.

2. His burial---Colossians 2:12. “Having been buried with Him in baptism…” When we
are under the water, it is symbolic of being buried with Christ in His death. We are
buried to the old life, dead to sin.
3. His resurrection---Colossians 2:12. “…and raised with Him through your faith in the
power of God, who has raised Him from the dead.” When we are brought up out of the
water it is symbolic of the resurrection of Christ. As Jesus was raised from the dead, so
are we raised into the newness of life in Christ.

IMPORTANCE OF BAPTISM

1. An institution from God---John 1:33. John the Baptist stated, “…the one who sent me
to baptize with water…” God sent John the Baptist to baptize. God has ordained water
baptism as “the outward sign to the inward work of grace.” Water baptism was not
conjured up by a church, preacher or denomination, but by God. That makes it important!

2. An Imperative by God---Mark 16:16. Jesus tells the disciples, “Whoever believes and
is baptized will be saved, but whoever does not believe will be condemned.” Baptism is
important because God commanded it for us. If it was just another man telling us, we
could ignore it. But we dare not ignore God’s commands, whatever they may be.

3. Identification with God---Galatians 3:27. “For all of you who were baptized into Christ
have clothed yourself with Christ.” When we are baptized, we put on the likeness of
Christ and are identified with Him. Water baptism is an act that will associate us with
Jesus to other people.

[15/04, 08:00] Theo: Question: "What is the importance of Christian baptism?"

Answer: Christian baptism is one of two ordinances that Jesus instituted for the church. Just
before His ascension, Jesus said, “Go and make disciples of all nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I
have commanded you. And surely I am with you always, to the very end of the age” (Matthew
28:19–20 ). These instructions specify that the church is responsible to teach Jesus’ word,
make disciples, and baptize those disciples. These things are to be done everywhere (“all
nations”) until “the very end of the age.” So, if for no other reason, baptism has importance
because Jesus commanded it.

Baptism was practiced before the founding of the church. The Jews of ancient times would
baptize proselytes to signify the converts’ “cleansed” nature. John the Baptist used baptism to
prepare the way of the Lord, requiring

everyone, not just Gentiles, to be baptized because everyone needs repentance. However,
John’s baptism, signifying repentance, is not the same as Christian baptism, as seen in Acts
18:24–26 and 19:1–7 . Christian baptism has a deeper significance.

Baptism is to be done in the name of the Father, Son, and Spirit—this is what makes it
“Christian” baptism. It is through this ordinance that a person is admitted into the fellowship of
the church. When we are saved, we are

“baptized” by the Spirit into the Body of Christ, which is the church. First Corinthians 12:13 says,
“We were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or
free—and we were all given the one Spirit to drink.” Baptism by water is a “reenactment” of the
baptism by the Spirit.

Christian baptism is the means by which a person makes a public profession of faith and
discipleship. In the waters of baptism, a person says, wordlessly, “I confess faith in Christ;
Jesus has cleansed my soul from sin, and I now have a new life of sanctification .”

Christian baptism illustrates, in dramatic style, the death, burial, and resurrection of Christ. At
the same time, it also illustrates our death to sin and new life in Christ. As the sinner confesses
the Lord Jesus, he dies to sin (Romans 6:11 ) and is raised to a brand-new life (Colossians 2:12
). Being submerged in the water represents death to sin, and emerging from the water
represents the cleansed, holy life that follows salvation.

Romans 6:4 puts it this way: “We were therefore buried with him through baptism into death in
order that, just as Christ was raised from the dead through the glory of the Father, we too may
live a new life.”

Very simply, baptism is an outward testimony of the inward change in a believer’s life. Christian
baptism is an act of obedience to the Lord after salvation; although baptism is closely
associated with salvation, it is not a requirement to be saved . The Bible shows in many places
that the order of events is 1) a person believes in the Lord Jesus and 2) he is baptized. This
sequence is seen in Acts 2:41 , “Those who accepted [Peter’s] message were baptized” (see
also Acts 16:14–15 ).

A new believer in Jesus Christ should desire to be baptized as soon as possible. In Acts 8 Philip
speaks “the good news about Jesus” to the Ethiopian eunuch, and, “as they traveled along the
road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the
way of my being baptized?’” (verses 35–36). Right away, they stopped the chariot, and Philip
baptized the man.
Baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection.
Everywhere the gospel is preached and people are drawn to faith in Christ, they are to be
baptized.

[15/04, 08:01] Theo: Forms of baptism

Question: "What are the seven baptisms mentioned in the Bible, and what do they mean?"

Answer: Historically, baptism has been used as a rite of initiation, showing the inductee’s

entrance into a new belief or observance. Baptism in the church is also a token of the
forgiveness of sins we experience at salvation—in much the same way that Pilate attempted to
show his innocence by washing his hands with water (Matthew 27:24), Christians show they are
cleansed by Christ when they are baptized by water.

Some Bible students have identified seven baptisms in Scripture. The seven baptisms are
usually listed as being these:

1) The baptism of Moses (1 Corinthians 10:1–3) – when the Israelites were delivered from
slavery in Egypt, they were “baptized into Moses in the cloud and in the sea.” That is, they were
identified with Moses and his deliverance by passing through the Red Sea and following God’s
presence in the cloud (Exodus 13:21). Paul uses this as a comparison to the way that Christians
are identified with Christ and His salvation. Those who followed Moses passed through the
water and were thus initiated into a new life of freedom and Law-keeping; those who follow
Jesus Christ, who is greater than Moses, pass through the waters of baptism and are thus
initiated to a new life of freedom and grace.

2) The baptism of John (Mark 1:4) – as John the Baptist preached repentance of sins in
preparation for the coming of the Messiah, he baptized people in the Jordan. Those who
were baptized by John were showing their faith in John’s message and their need to confess
their sin. In Acts 18:24–25, a disciple of John’s named Apollos preaches in Ephesus; however,
only knowing the baptism of John and the need for repentance, he needed to be further
instructed in the death and resurrection of Christ. Later in the same city, Acts 19:1–7, Paul
encounters some more followers of John. These disciples had been baptized for repentance,
but they had not heard of the new birth or the Holy Spirit. Paul taught them the whole message
of salvation in Christ, and they received the message and were subsequently baptized in Jesus’
name.

3) The baptism of Jesus (Matthew 3:13–17) – this was Jesus’ act of identifying with sinful
humanity. Although Jesus did not need to repent of sin, He came to John to be baptized. John
balked at performing the baptism, saying that Jesus should be the one baptizing him (Matthew
3:13–14). But Jesus told John to proceed with the baptism: “Let it be so now; it is proper for us
to do this to fulfill all righteousness” (verse 15). In this baptism, Jesus put His stamp of
approval on John’s ministry and also began His own. As Jesus came up from the water, the
Father spoke from heaven, and the Holy Spirit descended in bodily form upon Jesus (verses
16–17).

4) The baptism of fire (Matthew 3:11–12) – John prophesied that Jesus would baptize men
“with fire.” This speaks of Jesus’ judging the world for its sin (see John 5:22). Immediately after
mentioning the baptism by fire, John describes Jesus as overseeing a harvest to come: “His
winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the
barn and burning up the chaff with unquenchable fire” (verse 12; cf. Matthew 13:24–30, 36–43).
Those who are judged by Christ in the last day will be cast into the lake of fire (Revelation
20:15).

5) The baptism of the Holy Spirit (Ephesians 1:13–14; 1 Corinthians 12:13) – John also
predicted that Jesus would baptize men with the Holy Spirit (Matthew 3:11). This is a spiritual
baptism, and it is the baptism that saves us. At salvation, we are “immersed” in the Holy Spirit.
The Spirit covers us, indwells us, fills us, and makes us a part of the spiritual body of Christ.
The baptism of the Spirit is what initiates us into new life in Christ. The first people to
experience the baptism of the Spirit were the believers inActs 2 on the Day of Pentecost. The
spiritual entity known as the body of Christ is formed by this baptism: “We were all baptized by
one Spirit so as to form one body” (1 Corinthians 12:13).

6) The baptism of the cross (Mark 10:35–39) – Jesus used the language of baptism to refer to
His sufferings (and those of His disciples). James and John, the Boanerges, had come to Jesus
asking for a place of honor in the kingdom. Jesus asked them, “Can you . . . be baptized with the
baptism I am baptized with?” (Mark 10:38). They replied that they could, and Jesus confirmed it:
“You will . . . be baptized with the baptism I am baptized with” (verse 39). The “baptism” Jesus
speaks of here is the suffering He was to endure. James and John would suffer, as well.

7) The baptism of believers (Matthew 28:19) – this is a washing in water to symbolize the
action of the Holy Spirit in a believer’s heart.Believer’s baptism is one of the two ordinances
given to the church. Different churches practice different modes of baptism, but all who follow
Christ should be baptized, since it is commanded by our Lord. Water baptism pictures some
wonderful spiritual truths. When we are saved, we are “buried” with Christ and “rise” to newness
of life; our sins are “washed away,” and we are cleansed. It is Spirit baptism that saves us, but
water baptism is our outward expression of that event. “All of us who were baptized into Christ
Jesus were baptized into his death[.] We were therefore buried with him through baptism into
death in order that, just as Christ was raised from the dead through the glory of the Father, we
too may live a new life” (Romans 6:3–4).

Of the seven baptisms found in Scripture, only two are of personal significance to the Christian
today: the baptism of the Holy Spirit (that saves us) and believer’s water baptism (that identifies
us with the church). The other baptisms were uniquely for other times, limited to certain people,
or (in the case of the baptism of fire) still future.

[15/04, 08:01] Theo: ROLES OF TABOOS IN INDIGENOUS RELIGION

Taboos were introduced to regulate the moral order of the society. They took their origin from
the fact that people discerned that there were certain things which were morally approved or
disapproved by the deity. These are not contained in any written law but are preserved in the
tradition, asserted that taboos and superstitions were often regarded as integral part of
traditional education. Every society in the world cares for its tradition because in a society
without schools, a type of education known as traditional/informal education goes on. In Ibite
Olo, Ezeagu Local Government Area in Enugu State, traditional education is supported and
encouraged because of its contribution to the growth, renewal and development of the society.

Taboos were found in the early man’s effort to explain nature and his own existence, to
propitiate fate and invite fortune; to avoid evils he could not understand and to pry into the
future. They are therefore deeply rooted in the culture as well as the religious beliefs of the
society. A culture as a sociological construct is a complex phenomenon. It takes time and
conscious effort to be able to understand a particular culture. As a complex reality, culture
consists of many elements which are essential to the very nature of that culture and without
them such a culture would not have taken the shape it has now. Hence the notion of taboos has
been a vital component of African religion and culture especially among the Ibos of Southeast
of Nigeria. In fact, certain norms and code of conduct such as taboos were entrenched which
facilitate orderly maintenance of the society. They are not written in any revealed law. People
learn them, practice them and teach others in the society.

Therefore, the purpose of this work is to explore the concept of taboos in the community Ibite
Olo land in Ezeagu LGA in Enugu state. It is also, to confirm whether taboo means the same
thing in the community of Ibite Olo land.

CONCEPT OF TABOOS

Etymologically, taboo is a derivation of the Polynesian term ‘tapu’ which means forbidden. It is
similar to the sacer in the Greek, Kadesh in Hebrew and Nso in Igbo language of Nigeria. Within
its historical context taboo was a sacred term for a set of cultic or religious prohibitions
instituted by traditional religious authorities as instruments for moral motivation, guidance, and
objectivity for protecting the sanctity of their shrines and the well-being of their worshipping
communities. The term is also applicable to any sort of social prohibition imposed by the
leadership of a community regarding certain times, places, actions, events, and peoples in order
to regulate contacts between a particular circumstance but not exclusively, for religious reasons
for the well-being of the society. In another vein, taboo shade into other rules of law, custom, or
morality; they indicate membership of a given community, just as they support the dominant
social system.

Taboo may therefore be used in two senses. The narrower sense represents the cultic or purely
religious usage, while the broader sense represents its usage in socio-economic and political
contexts. Therefore cultic or religious taboos represent a subset of taboos, but not taboos as a
whole set. For the same reason, religion is useful, but not a necessary condition for the
existence and existential application of taboos while certain taboos are only prevalent in
specific cultures, there are some taboos that are thought of as universal, such as swearing,
cannibalism, incest, and murder. Using profane language is considered disrespectful. It is not
appropriate for people to walk around cursing other people, or even themselves. In addition,
killing someone is obviously illegal anywhere in the world. There is no justification for murder,
and it is a taboo worldwide. Incest is also a known universal taboo that is rarely talked about.

Certainly, the various taboos in the world today help to define certain cultures and help to
characterize the people who live in them. Without taboos, societies would be left unstructured
and with few rules. Taboos serve as a set of social norms and help to explain the division
between what is appropriate and inappropriate. While different cultures hold a variety of taboos,
the general purpose for all of them is the same. Some might be considered silly and impractical
to others, but that is what makes each culture unique. Taboos do not only constitute a part of
African cultural heritage but also provide a good explanation of that heritage.

Taboos are not a feature of 'primitive' societies' as it was assumed sometime ago by some
anthropologists but it is a characteristic of any society. Ritual prohibition is a rule of behaviour
which is associated with a belief that an infraction will result in an undesirable change of ritual
status which is conceived in many different ways in different societies, but everywhere there is
the idea that it involves the likelihood of some minor or major misfortune which will befall the
person concerned. Taboos contain within them a certain quality of danger that will befall those
who break it, therefore “taboo is concerned (1) with all the social mechanisms of obedience
which have ritual significance; (2) with specific and restrictive behaviour in dangerous
situations. One might say that taboo deals with the sociology of danger itself, for it is also
concerned (3) with the protection of individuals who are in danger, and (4) with the protection of
the society from those endangered - and therefore dangerous – persons”.

In Webster dictionary describes taboos in similar terms that they represent “a system of
prohibitions with regard to certain persons, things, acts or situation. The objects considered as
taboo are perceived to contain within them certain assumed danger that always has
repercussions against anyone who transgresses them though it may not be well defined or
perceived immediately by senses. However, the consequences of that danger will always affect
the one who broke a taboo.

[15/04, 08:01] Theo: QUALIFICATIONS FOR THE KINGDOM OF GOD.

- Recognition of your sin leading to repentance (turning from wrong to God) Matthew 3:28,
, Acts 2:37-41, 26:20
• Belief in Jesus that he only can save you and reconcile you to God John 3:1-18. Acts
4:12, 15:11, 20:21. Ephesians 2:4-10

• Confess with your mouth Jesus is the Son of God and believe in your heart that God
raised him from the dead. This is essential for salvation and forgiveness of sin. Romans
10:8-13. Acts 5:42.

• Baptism in water - Jesus commanded us to do it, demonstrating you are now dead to
sin & alive to God. Matthew 28:18-20. Mark 16:15-20. Acts 2:37-47

• Submit your will to His will, offering your body as a living sacrifice. Romans 12:1-3.
Ephesians 4:20-24.

• Ask for and receive the gift (baptism) of the Holy Spirit (my body is His temple) Acts
1:4-8, 2:1-41. Luke 24:45-49. John 14:16-26, 16:5-16.

• Receive His righteousness by faith (Jesus makes us good enough for God) Matthew
5:50, 6:33. Romans 5:17-21. 2 Corinthians 5:17-21.

The concept of “the kingdom of God” has been recognized throughout the history of
Christianity as a central element of the Christian message - and this because of its very
frequent appearance in the synoptic gospels and for the conviction that it represents the
very essence of the message of Jesus. 1 It may not be too strong of a statement to
say that, indeed, to fully grasp the mission and identity of Jesus is to grasp the meaning
of the kingdom of God:

T he kingdom of God … is the master thought of Jesus. We do not understand his

identity, his mission, his practice, his death; we do not understand who Jesus was, what
he did, or why he died, if we do not understand what he meant when he uttered the
phrase ‘the kingdom of God.’
The Greek word for kingdom, basileia, is a rather ambiguous term and contains three
possible and inseparable senses of sovereignty, reign, and realm, and we find the writers
of the NT using each of these senses. The kingdom of God is presented in the gospels
under four different aspects: as a dynamic reign or rule (Luke 19:12,15; 23:42, and by
“kingship” in John 18:36), as a future apocalyptic order that will be established at the
end of the age (Mark 10:23-30), as a present reality among people (Matthew 12:28; Luke
17:20), and as a present realm into which people enter (Col 1:13; Matt 11:11; 21:31;
23:13; Luke 7:28; 11:52; 16:16). But probably one of the most significant, new elements
of Jesus’ teaching regarding the “kingdom of God” is that it reveals a seeking God, who
does not wait but “has once again become dynamically active in history … for man’s
salvation.” 3 It is also significant that the accent falls not on “kingdom” but on “God”,
namely that God is the king: “Thus, ‘the kingdom of God has come near’ means ‘God is
taking over as king, and to ‘enter the kingdom of God’ is to come under his rule, to
accept him as king.’” 4 The kingdom of God is thus a very complex and multifaceted
reality which defies a simplistic “either-or” understanding and encompasses present and
future, immanent and transcendent, internal and external aspects of the reign of God. 5 In
the biblical teaching on the kingdom of God, the emphasis falls on God and not on the
kingdom, which means that every aspect of the kingdom must be derived from the
nature, character and action of God: a seeking and inviting God, a fatherly God and a judging
God.

Even though the Apostle Paul does not use the term much, he gives us several
statements concerning the kingdom of God pointing, on the one hand, to its transcendent
nature, to a realm beyond death and history: “flesh and blood cannot inherit the kingdom
of God” (1 Cor 15:50). On the other hand, he also tells us that Christians are already
living in the kingdom of God: “the Kingdom of God is not eating and drinking but justice,
peace and joy in the Holy Spirit” (Rom 14:17). For Paul, to be a Christian is synonymous
with a life lived under God’s sovereignty, in the power of the Spirit, a life “worthy of the
God who calls you into his kingdom and glory” (1 Thes 2:11); it is a life lived under the
lordship of Christ, within the kingdom of Christ: “[God] received us from the domain of
darkness and brought us into the kingdom of His dear Son” (Col 1:13).

There is not any doubt that the kingdom of God has been the main theological theme of
Jesus’ preaching through which he announced God’s active intervention and rule over the
world. Indeed, as Mark announces it in Mark 1:15, the kingdom of God is the very
content of the Gospel. 8 Jesus, however, did not simply proclaim the kingdom of God
but he actually manifested and embodied it in a unique way. That is why Paul is then
able to describe Jesus as the content of the gospel (Rom 1), as he understands that
somehow, Jesus himself defines the kingdom of God. Indeed, we can say that “Jesus
himself is the meaning and content of the kingdom.” 9 This is a logical point from the
revelation of God in Jesus Christ found in the NT: since the kingdom of God refers to
the activity of God on behalf of his people, we can only know this activity perfectly in
the person and work of Jesus. Any attempt, therefore, to define and/or explain a
particular ethical aspect of the Kingdom can only be made with reference to the life,
death and resurrection of Jesus Christ.

T he Kingdom starts as the hope of a people called by God, which for Christians is
defined by the life and death of the crucified Christ. The universal scope of the Kingdom
is rooted in the universal scope of God’s reign. What we can know of this God and his
Kingdom is always given through the history of Israel filtered through the light of Jesus’
cross. It is the continuing claim in the Gospels that Yahweh continues to prove himself
King through the work of Jesus. For through Jesus we see God’s continuing rule over
nature and history as they are reclaimed by his good order. Jesus does not simply
proclaim the coming of the Kingdom, but he manifests its presence through his
exorcisms and healing ministry.

A particular aspect of Jesus’ manifestation of the kingdom is the way in which he forms
a particular people around him. If indeed, the “Kingdom of God is a category which
presumes and creates a people,” then we see that in and through Jesus a people is
being shaped which are truly citizens of the kingdom by their acceptance and
transmission of God’s forgiveness and grace. 11 It is only within the kingdom that people
accept forgiveness and are enabled to extend forgiveness to others. It is this forgiveness
and acceptance, among the primary gifts received and being shared, that makes Christian
unity and fellowship possible and required! In the parable of forgiveness (Matt 18:23-35)
Jesus shows clearly that we must pass on to those around us the gift of forgiveness
we have ourselves experienced. Kummel notes: Here, the experience of God’s love in the
encounter with Jesus is quite clearly the precondition and the enabling of obedience to
the demand of God proclaimed by Jesus. …the capacity for love is the result of the
divine love which has been received. Because Jesus thus lets God’s demand be
grounded in the reality of God’s eschatological loving action which man encounters, he
can sum up all God’s demand in the commandment of love for God and for one’s
neighbor (Mk 12:28ff.)… the response to the encounter with God in Jesus and to the
promise of the kingdom of God can only be love for God which is actualized in love for
one’s neighbor.

Even though it may seem strange to go to Paul for reference to the kingdom of God, 18
it might, in fact, be a logical step for us to do since Paul is among the first to attempt
to use and redefine the concept of the kingdom of God in a different context than the
Jewish one. In his “antithetical style of definition” in Romans 14:17, Paul “intended to
bring out some corollary of the kingdom within a particular situation.” 19 Namely, he
wanted to show the way in which the kingdom of God represents the measure of
character and conduct for the Christians in Rome – “righteousness, peace and joy” is the
standard of the kingdom. These are all bound throughout a law of love which was
exemplified by, and grounded on, the story of Christ, and this is another way to explain
the criterion of the kingdom. As long as these characteristics of the kingdom are
manifested, the other things, including food and drink, “have become matters of
indifference in God’s realm.”

[15/04, 08:01] Theo: Question: "What is the importance of Christian baptism?"

Answer: Christian baptism is one of two ordinances that Jesus instituted for the church. Just
before His

ascension , Jesus said, “Go and make disciples of all nations, baptizing them in the name of the
Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have
commanded you. And surely I am with you always, to the very end of the age” ( Matthew
28:19–20 ). These instructions specify that the church is responsible to teach Jesus’ word,
make disciples, and baptize those disciples. These things are to be done everywhere (“all
nations”) until “the very end of the age.” So, if for no other reason, baptism has importance
because Jesus commanded it.

Baptism was practiced before the founding of the church. The Jews of ancient times would
baptize proselytes to signify the converts’ “cleansed” nature. John the Baptist used baptism to
prepare the way of the Lord, requiring everyone , not just Gentiles, to be baptized because

everyone needs repentance. However, John’s baptism, signifying repentance, is not the same as
Christian baptism, as seen in Acts 18:24–26 and 19:1–7 . Christian baptism has a deeper
significance.

Baptism is to be done in the name of the Father, Son, and Spirit—this is what makes it
“Christian” baptism. It is through this ordinance that a person is admitted into the fellowship of
the church. When we are saved, we are “baptized” by the Spirit into the Body of Christ , which is
the church. First Corinthians 12:13 says, “We were all baptized by one Spirit so as to form one
body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.”
Baptism by water is a “reenactment” of the baptism by the Spirit.

Christian baptism is the means by which a person makes a public profession of faith and
discipleship. In the waters of baptism, a person says, wordlessly, “I confess faith in Christ;
Jesus has cleansed my soul from sin, and I now have a new life of sanctification .”

Christian baptism illustrates, in dramatic style, the death, burial, and resurrection of Christ. At
the same time, it also illustrates our death to sin and new life in Christ. As the sinner confesses
the Lord Jesus, he dies to sin ( Romans 6:11 ) and is raised to a brand-new life (Colossians 2:12
). Being submerged in the water represents death to sin, and emerging from the water
represents the cleansed, holy life that follows salvation. Romans 6:4 puts it this way: “We were
therefore buried with him through baptism into death in order that, just as Christ was raised
from the dead through the glory of the Father, we too may live a new life.”

Very simply, baptism is an outward testimony of the inward change in a believer’s life. Christian
baptism is an act of obedience to the Lord after salvation; although baptism is closely
associated with salvation, it is not a requirement to be saved . The Bible shows in many places
that the order of events is 1) a person believes in the Lord Jesus and 2) he is baptized. This
sequence is seen in Acts 2:41 , “Those who accepted [Peter’s] message were baptized” (see
also Acts 16:14–15 ).

A new believer in Jesus Christ should desire to be baptized as soon as possible. In Acts 8 Philip
speaks “the good news about Jesus” to the Ethiopian eunuch, and, “as they traveled along the
road, they came to some water and the eunuch said, ‘Look, here is water. What can stand in the
way of my being baptized?’” (verses 35–36). Right away, they stopped the chariot, and Philip
baptized the man.

Baptism illustrates a believer’s identification with Christ’s death, burial, and resurrection.
Everywhere the gospel is preached and people are drawn to faith in Christ, they are to be
baptized.

By St Kinglove

[15/04, 08:01] Theo: *SALVATION* *IN* *CHRISTIANITY*

Salvation is deliverance from danger or suffering. To save is to deliver or protect. The word
carries the idea of victory, health, or preservation. Sometimes, the Bible uses the words saved or

salvation to refer to temporal, physical deliverance, such as Paul’s deliverance from prison
(Philippians 1:19)

More often, the word “salvation” concerns an eternal, spiritual deliverance. When Paul told the
Philippian jailer what he must do to be saved, he was referring to the jailer’s eternal destiny
(Acts 16:30-31). Jesus equated being saved with entering the kingdom of God (Matthew
19:24-25).

What are we saved from ? In the Christian doctrine of salvation, we are saved from “wrath,” that
is, from God’s judgment of sin (Romans 5:9; 1 Thessalonians 5:9). Our sin has separated us
from God, and the consequence of sin is death (Romans 6:23). Biblical salvation refers to our
deliverance from the consequence of sin and therefore involves the removal of sin.

Who does the saving? Only God can remove sin and deliver us from sin’s penalty (2 Timothy 1:9;
Titus 3:5).

How does God save? In the Christian doctrine of salvation, God has rescued us through Christ
(John 3:17). Specifically, it was Jesus’ death on the cross and subsequent resurrection that
achieved our salvation (Romans 5:10; Ephesians 1:7). Scripture is clear that salvation is the
gracious, undeserved gift of God (Ephesians 2:5, 8) and is only available through faith in Jesus
Christ (Acts 4:12)

How do we receive salvation? We are saved by faith. First, we must hear the gospel—the good
news of Jesus’ death and resurrection (Ephesians 1:13). Then, we must believe—fully trust the
Lord Jesus (Romans 1:16). This involves repentance, a changing of mind about sin and Christ
(Acts 3:19), and calling on the name of the Lord (Romans 10:9-10, 13).

A definition of the Christian doctrine of salvation would be “The deliverance, by the grace of
God, from eternal punishment for sin which is granted to those who accept by faith God’s
conditions of repentance and faith in the Lord Jesus.” Salvation is available in Jesus alone
(John 14:6; Acts 4:12) and is dependent on God alone for provision, assurance, and security.

[15/04, 08:01] Theo: *IMPORTANCE OF SALVATION*

Salvation is not just an important concept in Christianity. To the devout Christian, it is actually
the desired outcome to be gained from living a pious Christian life. In Christianity, salvation
means eternal life after death, and freedom from sin and the consequences of sin. The
salvation of a soul spares that soul the wrath of God’s judgment and an afterlife of eternal
damnation.

*ORIGINAL SIN*

Original sin is the idea that all human beings are born imperfect and sinful. Saint Augustine put
forth the idea, and it has been an important part of Christian doctrine ever since. Christians who
believe in the doctrine of original sin believe that it explains the presence of imperfection and
evil in a world created by a perfect and benevolent God. Original sin (and death) began in the
Garden of Eden, when Adam and Eve disobeyed God by eating the forbidden fruit. Christians
believe that the birth of sin created a chasm in the relationship between God and humanity.

*JESUS CHRIST*

The central figure in the history of Christianity is Jesus, who devout Christians believe to be the
messiah and Son of God. In Christianity, salvation is not possible without accepting Jesus as
the Son of God and the Savior of mankind. This is repeated throughout the New Testament, and
is the basis of the oft-quoted verse from the Gospel of John (3:16): “For God so loved the world,
that he gave his only begotten Son, that whosoever believeth in him should not perish, but have
everlasting life.”

*ATONEMENT*

Christians believe that when God sent Jesus to walk the earth, first as a teacher and then
ultimately as a divine sacrifice, it was an act of grace and love so powerful that it closed the
chasm between God and humanity. This is known as the Atonement. According to Christianity,
any person willing to seek forgiveness and follow the message of Jesus Christ can receive
salvation because of the Atonement.

*SALVATION AND AFTER LIFE*

Many Christian denominations teach that the reward for salvation is eternal life after death and
a reprieve from the harsh judgment of God for earthly sins. This is where the concept of heaven
comes in. Heaven is understood by most mainstream Christians to be the holy place where the
souls of saved Christians go after death. In heaven, Christians believe there is no sin, illness, or
suffering. Those souls that are admitted to Heaven are in the constant presence of God and
Jesus Christ, which inspires many Christians to strive for salvation and a life of piety.

[15/04, 08:01] Theo: *SALVATION*

*Process of Salvation*

Everyone who has ever lived, Christian and non-Christian, will face a final judgment to determine
whether he or she ends up in heaven or hell.

We must be justified, or made acceptable to God. In our natural human state, we are all sinners
and unworthy of heaven. However, God, in His mercy, may choose to overlook our faults and
admit us to heaven.

Salvation comes only by the grace of God. There is nothing we can do on our own to guarantee
our salvation.

Jesus' sacrificial death on the cross has enabled (but not guaranteed) our salvation through a
mystery we cannot fully understand.

*Conditions for salvation*

*1*. Love God. Nothing should get in the way of our total devotion to God. We must be humble,
not arrogant or self-righteous. In ancient times, people were tempted to worship pagan gods
and idols. In modern times, we are tempted to let "idols" like money, power, prestige, careers,
hobbies and pleasure become our primary goals and concerns.

*2* .Love your "neighbor." In other words, be kind and respectful to other people. Jesus put this
commandment on par with the commandment to love God. As Jesus defined it, all people of the
world are our "neighbors," regardless of race, religion, nationality, etc.

*3* .Put your faith in God and Christ. In Biblical usage, "faith" means more than just believing
that God exists and that Jesus is His divine Son. Trusting our lives to God instead of worldly
things is even more important.

*4* . The heart is more important than rules and laws. In Jesus' time, people believed they
would be saved if they followed about 600 rules and laws. But Jesus pointed out that people
could observe all those rules and still find ways to live wicked and greedy lives. Jesus and His
disciples taught that God sees everything and will judge us by what is in our hearts (our
attitudes, intentions and motives)
*5* . Live a moral life. Avoid sins like murder, adultery, sexual immorality, theft, slander, idolatry,
hostility, greed, envy, jealousy, quarreling and drunken behavior.

*6* . Repent and forgive others. No one can completely live up to God's standards. When we fall
into sin, we must repent (sincerely turn away from sin and toward God). Just as God is willing to
forgive our sins, we must be willing to forgive other people.

*7* . Do God's work on earth. It is not enough to just avoid evil. We are also commanded to use
the wealth, talents and abilities God has given us to serve God and other people.

*8* *. Love God*

Loving God means nothing should get in the way of our total devotion to God. (Deuteronomy
6:5, Matthew 22:34-40,

Mark 12:28-34). In ancient times, people were tempted to worship pagan gods and idols. In
modern times, we are tempted to let "idols" like money, power, politics, prestige, careers,
hobbies, and pleasure become our primary goals and concerns (Luke 11:42, Romans 8:28,
Ephesians 5:5,

Colossians 3:5, Philippians 3:17-21,

1 John 2:1-6, 2:15-17, 5:1-3, 1 Timothy 6:10).

*9* . *Love your neighbor*

The English word "love" can have affectionate, emotional, romantic, sexual, or benevolent
meanings. The original Greek word agape, used in the Bible, has a benevolent meaning. It is the
kind of love we do instead of the kind of love we feel. It means having a sincere concern for the
welfare of others and holding them in high regard. That is what Jesus meant when He said,
"Love your neighbor."
Jesus told His Parable of the Good Samaritan (Luke 10:25-37) to show that a "neighbor"
includes all people of the world, even those of different nationalities and religions, even
enemies. In His description of the Final Judgment (Matthew 25:31-46) Jesus stated explicitly
that our salvation depends on doing whatever we can to help other people in need. Loving God
and loving our neighbors are inseparable concepts; we can't truly love God without also loving
other people (1 John 3:15-18, 4:19-21,

James 2:14-17).

[15/04, 08:01] Theo: *Reasons why ATR is not regarded as a world religion*

- ATR has no capacity to interact with other religions

-Does not influence and change the world

-The role of ATR in contemporary society is minimized

- ATR becomes a subordinate and not an equal.

- Does not possess a sacred book

- It does not seek to make converts

- Its cultures and values are not dynamic

- No written scriptures as in Christianity, Judaism, Islam, Hinduism etc. Western scholars

maintain that a religion based on oral tradition cannot be regarded as equal to the above. This
argument is based on a parochial understanding of SCRIPTURE. Coward, H, argues that
scripture can be either ORAL or WRITTEN. According to him Literacy post-dated illiteracy in
world history. Many religions were orally based for centuries before the oral stories were
codified in writing. ATR cannot be disqualified on the basis of orality alone.

- It do not claim scripture as the central element of religious system; they do not possess a
sacred book. (They have a direct experience of the spirit). They see their faith revealed through
dreams, prophets and divination.

- Lack of aggressive proselytizers as in Christianity and Islam. These have sought converts
through cunning and deceit, violence, war CRUSADES. Hinduism and Confucianism do not
actively proselytize. They are tribal; they do not engage in converting people.

- Universality- membership is not restricted to a single ethnic identity. It has an all

encompassing cosmology and boasts of statistical weight

- A World Religion is not confined to one socio-cultural matrix. It takes root in different cultures.
F. Timothy: A World Religion flies off from its nest and lays its eggs in foreign climates through
missionary activities/emigration. It transcends cultural boundaries and social groups,

- For a religion to be called a world religion, It must develop a universal message, that is, it
proclaims a message that is not bound by one socio-cultural unit. It has a potential universal
relevance and appeals to a large number of people

- A world religion must develops a clear doctrine of salvation, capable of being available to
adherents in a variety of cultural contexts

- A world religion must have scriptures that can be translated into different languages. It is a
religion of literacy with basic sacred texts, for example, the Bible translated into many
languages. It desires to appeal to a wider audience

- A world religion has a class of special interpreters who can act as missionaries, for example,
Pastors, Priests, and Reverends in Christianity. It has missionaries to propagate to all corners of
the world,

- A world religion must have places of worship, for example, Cathedrals, Temples, Mosques etc

- In a world religion, Membership is not restricted to a single ethnic identity. It is open to anyone
regardless of Nationality,

*- ATR IS ALSO NOT REGARDED AS A WORLD RELIGION BECAUSE :*

- It is *Primitive* : meaning that which is old-fashioned, simple, not contemporary,

non-conformity. It is seen as so by some religions that prioritise themselves over others. Even
among these religions, divisions are also found; some distaste of certain doctrines held by
others.

- It is *Savage* : this means that which is wild/uncultured/untamed/barbaric/inhuman (inf.

Hooliganism).

- *Fetishism* : this is a term used to refer to charms/armlets. The word fetish derives from a
Portuguese term feticho which refers to natural or artificial objects. In some cases inanimate
objects, but they can also be animate (with or without life) with mysterious powers. They are
believed to breath and are found on bodies or anywhere in the home.

- *Juju*: Has an element of spiritual power, especial to kill, to steal (incomprehensible tactics
employed). It is used to enhance success in sporting activities and even in terms of sexuality,
for example, mubobobo-used to lure women into sexual contact knowingly or unknowingly.
Women also apply juju when jilted by men or when a client defaults payment for sexual services
through the transplanting of the male organ. The term is originally from a French word: doll or
toy.
- *Paganism* - assumes a peasantry mentality; belonging to the country or countryside. The
peasants are regarded as retrogressive. Paganism and heathenism are synonymous. From a
Christian point of view, paganism involves the worship of false gods (strong peasantry
mentality).

- *Animism* : refers to belief in inanimate objects. Anima-soul. Scholars maintain that every
object has a soul.

- *Idolatry* : worship of false gods. ATRs have been accused of being idolatrous, that is, having
a belief in these false idols.

- *Polytheism* - carries the idea of worshipping many gods. Poly- many and theist has an
element of spirituality-god.

- *Superstition* : portraying that which is evil /satanic.