Year 11 Parables about the use of Money and concern for the poor
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Answer the following questions
1) What is relative and absolute poverty?
2) List 4 causes of poverty and explain how each one contributes to poverty?
3) State one teaching about caring for others
4) What is charity?
5) Describe the work of one of the following Christian Aid , Cafod and Oxfam?
6) What is a tithe?
7) What are a) LEDC's b) MEDC's?
8) Explain why Christians believe that you should help those who are in need.
9) Summarize a) the Parable of the Good Samaritan and b) The Sheep and the Goats c) The Parable of Lazarus and the Rich Man - explain the message of all three
These are questions that you will need to research . Do these only if you have time.
10) Describe 5 ways in which a Christian could respond to Poverty
11) What is Liberation Theology?
12) Find out how the Pope's actions are good examples of a liberation theology
13) Joseph Rowntree and George Cadbury are good examples of Victorian philanthropists. Find out how their Christian beliefs influenced their lives and actions.
https://www.cadbury.com.au/about-cadbury/the-story-of-cadbury.aspx
2) List 4 causes of poverty and explain how each one contributes to poverty?
3) State one teaching about caring for others
4) What is charity?
5) Describe the work of one of the following Christian Aid , Cafod and Oxfam?
6) What is a tithe?
7) What are a) LEDC's b) MEDC's?
8) Explain why Christians believe that you should help those who are in need.
9) Summarize a) the Parable of the Good Samaritan and b) The Sheep and the Goats c) The Parable of Lazarus and the Rich Man - explain the message of all three
These are questions that you will need to research . Do these only if you have time.
10) Describe 5 ways in which a Christian could respond to Poverty
11) What is Liberation Theology?
12) Find out how the Pope's actions are good examples of a liberation theology
13) Joseph Rowntree and George Cadbury are good examples of Victorian philanthropists. Find out how their Christian beliefs influenced their lives and actions.
https://www.cadbury.com.au/about-cadbury/the-story-of-cadbury.aspx
Wealth and faith
There have been a variety of Christian views on poverty and wealth. John B. Cobb argues that the "economism that rules the West and through it much of the East" is directly opposed to traditional Christian doctrine. Cobb invokes the teaching of Jesus that "man cannot serve both God and Mammon (wealth)". He asserts that it is obvious that "Western society is organized in the service of wealth" and thus wealth has triumphed over God in the West. Mahoney characterizes the saying of Jesus in Mark 10:23–27 as having "imprinted themselves so deeply on the Christian community through the centuries that those who are well off, or even comfortably off, often feel uneasy and troubled in conscience."
At one end of the spectrum is a view which casts wealth and materialism as an evil to be avoided and even combatted. At the other end is a view which casts prosperity and well-being as a blessing from God. Some Christians argue that a proper understanding of Christian teachings on wealth and poverty needs to take a larger view where the accumulation of wealth is not the central focus of one's life but rather a resource to foster the "good life". David Miller has constructed a three-part rubric which presents three prevalent attitudes among Protestants towards wealth. According to this rubric, Protestants have variously viewed wealth as:
(1) an offense to the Christian faith
(2) an obstacle to faith and
(3) the outcome of faith.[
Wealth as an offence to faith: According to Kahan, there is a strand of Christianity that views the wealthy man as "especially sinful". In this strand of Christianity, Kahan asserts, the day of judgment is viewed as a time when "the social order will be turned upside down and ... the poor will turn out to be the ones truly blessed."[5]
Thomas Aquinas wrote "Greed is a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things."
David Miller suggests that this view is similar to that of the third century Manicheans who saw the spiritual world as being good and the material world as evil with the two being in irreconcilable conflict with each other. Thus, this strand of Christianity exhorts Christians to renounce material and worldly pleasures in order to follow Jesus. As an example, Miller cites Jesus' injunction to his disciples to "take nothing for the journey."Mark 6:8–9
The Catholic Worker Movement advocate voluntary poverty Christians, such as New Monastics, may choose to reject personal wealth and follow an ascetic lifestyle, in part as a protest against "a church and public that embraces wealth, luxury and ostentatious power."[8]
Wealth as an obstacle to faith]According to David Miller, Martin Luther viewed Mammon (or the desire for wealth) as "the most common idol on earth". Miller cites Jesus' encounter with the rich ruler Mark 10:17–31 as an example of wealth being an obstacle to faith. According to Miller, it is not the rich man's wealth per se that is the obstacle but rather the man's reluctance to give up that wealth in order to follow Jesus. Miller cites Paul's observation in 1st Timothy that, “people who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." 1 Timothy 6:9. Paul continues on with the observation that "the love of money is the root of all evil." 1 Timothy 6:10 Miller emphasizes that "it is the love of money that is the obstacle to faith, not the money itself."[4]
Jesus looked around and said to his disciples, "How hard it is for the rich to enter the kingdom of God!" The disciples were amazed at his words. But Jesus said again, "Children, how hard it is[a] to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." The disciples were even more amazed, and said to each other, "Who then can be saved?" Jesus looked at them and said, "With man this is impossible, but not with God; all things are possible with God."
Kahan cites Jesus' injunction against amassing material wealth as an example that the "good [Christian] life was one of poverty and charity, storing up treasures in heaven instead of earth.[5]
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6
Jesus counsels his followers to remove from their lives those things which cause them to sin, saying "If your hand causes you to sin, cut it off. It is better for you to enter life maimed than to go with two hands into hell, where the fire never goes out." Mark 9:42–49. In order to remove the desire for wealth and material possessions as an obstacle to faith, some Christians have taken vows of poverty. Christianity has a long tradition of voluntary poverty which is manifested in the form of asceticism, charity and almsgiving.[9] Kahan argues that Christianity is unique because it sparked the beginning of a phenomenon which he calls the "Great Renunciation" in which "millions of people would renounce sex and money in God's name."[5]
In Roman Catholicism, poverty is one of the evangelical counsels. Pope Benedict XVI distinguishes "poverty chosen" (the poverty of spirit proposed by Jesus), and "poverty to be fought" (unjust and imposed poverty). He considers that the moderation implied in the former favors solidarity, and is a necessary condition so as to fight effectively to eradicate the abuse of the latter.[10] Certain religious institutes also take a vow of extreme poverty. For example, the Franciscan orders have traditionally foregone all individual and corporate forms of ownership.
Wealth as an outcome of faith]One line of Protestant thinking views the pursuit of wealth as not only acceptable but as a religious calling or duty. This perspective is generally ascribed to Calvinist and Puritan theologies, which view hard work and frugal lifestyles as spiritual acts in themselves. John Wesley was a strong proponent of wealth creation. However, to avoid wealth becoming an obstacle to faith, Wesley exhorted his audiences to "earn all they can, save all they can and give away all they can."[ Included among those who view wealth as an outcome of faith are modern-day preachers and authors who propound prosperity theology, teaching that God promises wealth and abundance to those who will believe in him and follow his laws.
Prosperity theology (also known as the "health and wealth gospel") is a Christian religious belief whose proponents claim the Bible teaches that financial blessing is the will of God for Christians. Most teachers of prosperity theology maintain that a combination of faith, positive speech, and donations to Christian ministries will always cause an increase in material wealth for those who practice these actions. Prosperity theology is almost always taught in conjunction with continuationism.
Prosperity theology first came to prominence in the United States during the Healing Revivals in the 1950s. Some commentators have linked the genesis of prosperity theology with the influence of the New Thought movement. It later figured prominently in the Word of Faith movement and 1980s televangelism. In the 1990s and 2000s, it became accepted by many influential leaders in the charismatic movement and has been promoted by Christian missionaries throughout the world. It has been harshly criticized by leaders of mainstream evangelicalism as a non-scriptural doctrine or as an outright heresy.
There have been a variety of Christian views on poverty and wealth. John B. Cobb argues that the "economism that rules the West and through it much of the East" is directly opposed to traditional Christian doctrine. Cobb invokes the teaching of Jesus that "man cannot serve both God and Mammon (wealth)". He asserts that it is obvious that "Western society is organized in the service of wealth" and thus wealth has triumphed over God in the West. Mahoney characterizes the saying of Jesus in Mark 10:23–27 as having "imprinted themselves so deeply on the Christian community through the centuries that those who are well off, or even comfortably off, often feel uneasy and troubled in conscience."
At one end of the spectrum is a view which casts wealth and materialism as an evil to be avoided and even combatted. At the other end is a view which casts prosperity and well-being as a blessing from God. Some Christians argue that a proper understanding of Christian teachings on wealth and poverty needs to take a larger view where the accumulation of wealth is not the central focus of one's life but rather a resource to foster the "good life". David Miller has constructed a three-part rubric which presents three prevalent attitudes among Protestants towards wealth. According to this rubric, Protestants have variously viewed wealth as:
(1) an offense to the Christian faith
(2) an obstacle to faith and
(3) the outcome of faith.[
Wealth as an offence to faith: According to Kahan, there is a strand of Christianity that views the wealthy man as "especially sinful". In this strand of Christianity, Kahan asserts, the day of judgment is viewed as a time when "the social order will be turned upside down and ... the poor will turn out to be the ones truly blessed."[5]
Thomas Aquinas wrote "Greed is a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things."
David Miller suggests that this view is similar to that of the third century Manicheans who saw the spiritual world as being good and the material world as evil with the two being in irreconcilable conflict with each other. Thus, this strand of Christianity exhorts Christians to renounce material and worldly pleasures in order to follow Jesus. As an example, Miller cites Jesus' injunction to his disciples to "take nothing for the journey."Mark 6:8–9
The Catholic Worker Movement advocate voluntary poverty Christians, such as New Monastics, may choose to reject personal wealth and follow an ascetic lifestyle, in part as a protest against "a church and public that embraces wealth, luxury and ostentatious power."[8]
Wealth as an obstacle to faith]According to David Miller, Martin Luther viewed Mammon (or the desire for wealth) as "the most common idol on earth". Miller cites Jesus' encounter with the rich ruler Mark 10:17–31 as an example of wealth being an obstacle to faith. According to Miller, it is not the rich man's wealth per se that is the obstacle but rather the man's reluctance to give up that wealth in order to follow Jesus. Miller cites Paul's observation in 1st Timothy that, “people who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction." 1 Timothy 6:9. Paul continues on with the observation that "the love of money is the root of all evil." 1 Timothy 6:10 Miller emphasizes that "it is the love of money that is the obstacle to faith, not the money itself."[4]
Jesus looked around and said to his disciples, "How hard it is for the rich to enter the kingdom of God!" The disciples were amazed at his words. But Jesus said again, "Children, how hard it is[a] to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." The disciples were even more amazed, and said to each other, "Who then can be saved?" Jesus looked at them and said, "With man this is impossible, but not with God; all things are possible with God."
Kahan cites Jesus' injunction against amassing material wealth as an example that the "good [Christian] life was one of poverty and charity, storing up treasures in heaven instead of earth.[5]
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6
Jesus counsels his followers to remove from their lives those things which cause them to sin, saying "If your hand causes you to sin, cut it off. It is better for you to enter life maimed than to go with two hands into hell, where the fire never goes out." Mark 9:42–49. In order to remove the desire for wealth and material possessions as an obstacle to faith, some Christians have taken vows of poverty. Christianity has a long tradition of voluntary poverty which is manifested in the form of asceticism, charity and almsgiving.[9] Kahan argues that Christianity is unique because it sparked the beginning of a phenomenon which he calls the "Great Renunciation" in which "millions of people would renounce sex and money in God's name."[5]
In Roman Catholicism, poverty is one of the evangelical counsels. Pope Benedict XVI distinguishes "poverty chosen" (the poverty of spirit proposed by Jesus), and "poverty to be fought" (unjust and imposed poverty). He considers that the moderation implied in the former favors solidarity, and is a necessary condition so as to fight effectively to eradicate the abuse of the latter.[10] Certain religious institutes also take a vow of extreme poverty. For example, the Franciscan orders have traditionally foregone all individual and corporate forms of ownership.
Wealth as an outcome of faith]One line of Protestant thinking views the pursuit of wealth as not only acceptable but as a religious calling or duty. This perspective is generally ascribed to Calvinist and Puritan theologies, which view hard work and frugal lifestyles as spiritual acts in themselves. John Wesley was a strong proponent of wealth creation. However, to avoid wealth becoming an obstacle to faith, Wesley exhorted his audiences to "earn all they can, save all they can and give away all they can."[ Included among those who view wealth as an outcome of faith are modern-day preachers and authors who propound prosperity theology, teaching that God promises wealth and abundance to those who will believe in him and follow his laws.
Prosperity theology (also known as the "health and wealth gospel") is a Christian religious belief whose proponents claim the Bible teaches that financial blessing is the will of God for Christians. Most teachers of prosperity theology maintain that a combination of faith, positive speech, and donations to Christian ministries will always cause an increase in material wealth for those who practice these actions. Prosperity theology is almost always taught in conjunction with continuationism.
Prosperity theology first came to prominence in the United States during the Healing Revivals in the 1950s. Some commentators have linked the genesis of prosperity theology with the influence of the New Thought movement. It later figured prominently in the Word of Faith movement and 1980s televangelism. In the 1990s and 2000s, it became accepted by many influential leaders in the charismatic movement and has been promoted by Christian missionaries throughout the world. It has been harshly criticized by leaders of mainstream evangelicalism as a non-scriptural doctrine or as an outright heresy.
https://rs-gcse.wikispaces.com/file/view/(9)+Topic+revision+booklet.pdf