Theology of Redemption and the Christian Liberty - Thesis Proposal Example

?Theory of Redemption and Christian Liberty Introduction In the of the storey of humanity, persons, regardless of time and place, have been plagued by three important concerns. The first concern is ‘where did I come from?’ while the second question is ‘what is happening now?’ and finally the third concern is ‘what will happen to me in the future?’ (Ratzinger 1). In effect, in this continuum of questions, uncertainty marks each query. As such, humanity’s quest for answers to these issues, often gnat at their being, because most wants to remove the dread and anguish towards the unknown future as they have trekked the masked past and the uncertain present. In this regard, all types of religion try to assuage the trepidation and angst of the future by unveiling the future, “practically all religions have developed a way of looking into the future” (Ratzinger 2). This knowledge they impart in order to help humanity take the path that will help them avoid grief and uncertainty. In this context, Christianity bears witness to the truism that “God has spoken in the past to our ancestors through the prophets, in many different ways, although never completely; but in our times he has spoken definitively to us through his Son” (Christian Community Bible Heb 1. 1-2). Through the Son, Christianity affirms the key truth of faith “Yes, God so love the world that he gave his only Son that whoever believes in him may not be lost but may have eternal life” (Christian Community Bible Jn 3:16). In light of this, the research will be dealing with one of the most important aspect of Christian faith – Redemption in connection with Christian liberty. Background of the Study The contemporary period is marked by radical changes that continuously transform not only society, but also the way humanity perceived life, meaning, relationship and human nature (Ortega-Villasenor, 2004). The continued deconstruction of traditional values, norms, interpretations, meanings and beliefs should empower humanity to be freed from the limits of the institutions and structures permeating the world of man (Johnson 12). Some of these radical changes include globalization, rapid developments and advancements in science and technology and the increasing challenge of global environmental challenge. Globalization is the breaking of the barriers in trade among nations, paving for a freer movements of goods, services, people, capital and even values, traditions and way of life (Coatsworth 38). This is dynamic in view of the fact that it does not only affect the economic life and structures of the global society, but its influence pervades almost all facets of human encounters in the modern period, thus, making globalization one of the most powerful vector of change in the modern period (Suarez-Orozco and Qin-Hilliard 25). In the same manner, rapid advancements and developments in science and technology re-structure the arena where people encounter, interact and undertake actions. In this regard, the contemporary human condition is characterised by the interconnection and continued interrelation between the human-social dimension and information- computer technological advancements. Thus, existing socio-technological systems are the venue for “the interaction between society’s complex infrastructures and human behaviour. Within this concept, society itself and most of its substructures are complex socio-technical systems” (Stranks, 100). Meanwhile, biomedical innovations have created the condition wherein extension of human life span has been achieved as medicine has become capable of curing and preventing number of diseases (Ehni and Marckmann 985). This has created the attribute known as super-mediatic world. This means that the world is right on the tip of our fingers. One push of buttons, things are done, connections are made and communications are relayed. Finally, the environmental concerns that plague the period refer not only to the depletion of earth’s natural resources and the piling up of by-products or the wastes resulting from industrial production and human consumption, but it also refers to the intertwined concern among environment, politics, society, economics and ideology (Bodley 43). Another important factor that plays a crucial role in understanding the human condition is worldview. Worldview is the lens that human beings use as they try to explain and understand the events that are unfolding in their lives (Willitz 229). Worldview gives the person the perspective with which to see and understand life and death itself. There are as many worldviews as there are philosophies and religions. Some of the more popular worldviews in our culture would include postmodernism, naturalism, nihilism, utilitarianism, utopianism, liberalism, pantheism, humanism, Darwinism, communism, monism, Catholicism, Calvinism, Evangelicalism, Mohammedism, and Mormonism (Willitz 220). There is a lot more, however, what is noticeable is that in dealing with worldview the divide between philosophy and religion becomes so thin that in fact, the two overlaps. In this regard, the global society has to accept the fact of pluralism and toleration, which presupposes that all ideas and beliefs should be respected as each approaches truth, but none comes close to it (De Roover and Balagangadhara 115). Finally, the last element that is deemed essential by the researcher in understanding the current human condition is the lie of freedom. The contemporary period places great significance to individual autonomy and freedom. The distinctive mark, which defines humanity and affirms the rationality, control and freedom attributed to human beings as human beings. It puts man right at the heart of all human endeavors. Freedom glorifies man – what he can do, what he wills, what he should do and what he does (Hirsch 135). The Human Condition This figure shows how the current human condition, restructured the fundamentals of human life in such a way that humanity is now facing illusion and the dangers of what he himself has created. Globalization that is meant to minimize poverty and help in attaining sustainability for the most people of the world has been used in perpetuating the global divide between the rich and the poor (Stiglitz 2003/2006; Poggi 1978). Bioetechnology and ICT in particular, science and technology in general have established fear in the hearts of humankind (Redemptor Hominis 15). Man now sees that although part of what they have done yielded good, there is a section of all that they have created that is returning to people, harming humankind and, on this humanity has no control (Redemptor Hominis 15), and a good example of which is the environmental degradation that the world is now experiencing. In the same manner, pluralism has paved for the creation of the illusion that what can be attained is an approximate to Truth, as such, each beliefs, ideas and views has to be respected and tolerated to the point that people today have a moral obligation to tolerate differences (Hirsch 131; De Roover and Balagangadhara 115). Finally, man’s freedom, man at the centre of everything has created the scheme wherein glory, honor and praise is given to man with the grace relegated into the periphery. In this regard, the church has become one of the social institutions “whose rules we can change, and at whose heart is, of course, facere quod in se est- the duty to do one’s best – and the hope that God does not deny grace for such hard work” (Willitz 135). The reality that human beings have fabricated have also established void and fear as its effects are now slowly showing its real color – it leads to destruction, although not all of it, but still, part of what humanity is doing is harming creation, the world and humanity itself (Redemptor Hominis 15). Likewise, it has led to man’s continued alienation from his/her relationships, from nature and from the world. This reality has brought man experiences that enabled him/her to experience things and the world. Knowledge gained out from the surface of things, as experienced by man, has brought with it not only experience of the world to man, “for what they bring to him is only a world that is consists of It and It and It, of He and He and She and She and It.” (Buber 55). In this condition of fear, of void and destruction, God’s redemption offers life in its fullness, since, “The thief comes to steal and kill and destroy, but I have come that they may have life, life in all its fullness.” (Jn 10: 10) This research will be looking into Redemption and on how God’s redemption offer true liberty to persons. Literature Review In the literature review, the researcher intends to present the discourse regarding Redemption and the discussions pertaining to Christian liberty. This is undertaken because the primary purpose of the literature review is to try to clarify the idea of Redemption and liberty in order to remove some ambiguities and vagueness, which clouds the understanding of these essential tenets of the faith. At the same time, through the elucidation that will be undertaken, a clearer perspective of the relationship between Redemption and liberty may be attained. This is essential since, “Christ freed us to make us really free. So remain firm and do not submit again to the yoke of slavery” (Gal 5:1). As such, this section will be having the following structure. The first part will be dealing with the mystery of Redemption. The discussion will focus on Divine Redemption and human Redemption. The second part will be dealing with the concept of liberty. The different kinds of liberty will be presented in order to highlight the fact that the concept of liberty plays a central role both in the minds and in lives of contemporary society. The third part will be dealing with the connection between the mystery of Redemption and Christian Liberty. Finally, the last part is conclusion. Moreover, this is significant as it attempts to understand the connection between the mystery of Redemption and Christian liberty in the context of the current human condition. Theory of Redemption In the background, it has been shown that the current human condition is characterized by elements that have increased man’s angst, deepen her void, injected illusions in his relationships and establish a widening gap between what is essential to life and what is unnecessary. At the heart of this condition is one reality that in this period, man view of himself as the central force or tenet of existence has relegated God in the periphery. God has been set as secondary only among the temporary, transient things that are deemed essential by persons (Ratzinger 35). It results into injustice, ruin, concerns and destruction both of man and of the material goods, that man has produced. By relegating God to the subjective realm and the concerns of this world as the objective and real, God becomes the issue. This is important since, “The God question is the fundamental question, and it sets down right at the crossroads of human existence” (Ratzinger 29). However, “God has spoken in the past to our ancestor through the prophets, in many different ways, although never completely; but in our times he has spoken definitively to us through his Son” (Heb1. 1-2). Jesus has declared, “I thank Thee Father, Lord of heaven and earth, that thou hast hidden these things to the wise and understanding and revealed them to babes; yea, Father, for such was thy gracious will. All things have been delivered to me by my Father; and no one knows the Father except the Son and anyone whom the Son wills to reveal him” (Mt 11.25 -27; Lk 10. 21-22). As such, understanding the mystery of Redemption, is directing our self-awareness, consciousness and to Jesus Christ for He is the head and “through whom are all things and through whom we exist” (1Cor8.6), “who is both the way and the truth” (Jn 14.6) and “the resurrection and the life” (Jn 11.25). Thus, together with Peter, Christians can say, “Lord, to whom shall we go? You have the words of eternal life” (Jn 6.6-8). The Divine The mystery of redemption from the divine dimension is a mystery of full love of God towards humanity. Jesus Christ, the Son of the Living God, alone is the one that become our reconciliation with God. Jesus, alone, is the one that has satisfied the Fatherhood of God, which was rejected by man during the first Covenant (Redemptor Hominis 9). As Paul said in Phil 2.5-11, “Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.   Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”. Through the redemptive act of Jesus, the outpouring of the Holy Spirit has been made possible. Through Jesus’ redemption, God has shows to humanity that God is a faithful who do not drawback from His promise. The redemption of this world has at its deepest roots love God’s unfailing love for humanity (Redemptoris Hominis 9). Moreover, Christ’s redemptive act is the victory, the fullness of justice in a human Heart-the Heart of the First-born Son-in order that it may become justice in the hearts of many human beings, predestined from eternity in the Firstborn Son to be children of God (Rom 8.29-30). Through this victory of Christ, humanity has been restored in union and communion with God, thus setting humanity free form the bondage to decay (Rom 8.21). The mystery of redemption, presents that Christ on the Cross-was condemned to die in humanity’s place. He who knows no sin was made to be sin for us (2 Cor 5.21). This shows that love is beyond anything else, “For the message of the cross is foolishness to those who are perishing, but to us who is being saved it is the power of God” (1Cor 1.18). It is unfathomable, but it is the revelation of love and mercy towards humanity. The love and mercy of God has taken a human form and has been part of humanity’s historicity. His name is Jesus. On the other hand, the other side of Redemption, reveals to humanity the real nature of man – man on his own is nothing, but humanity in Christ is the fullness of human persons dignity, worth and value (Redemptor Hominis 10). Jesus is a breakthrough in the history of humanity (Nolan 165). He was “in every way the ultimate, the only criterion of good and evil and of truth and falsehood, the only hope for the future, the only power which could transform the world” (Nolan 165). The mystery of Redemption becomes to man the way with which he/she may find his/her authentic self (Redemptor Hominis 10). Chritian Liberty The concept of liberty as is commonly known is associated with the notion of privileges and entitlements that are provided to people (Clark 22). In addition, liberties, the plural form of liberty, is always associated with a particular custom or tradition. Whereas, the singular form of liberty has always been considered as an elevated idea as it is associated with the religion (Clark 23). Moreover, liberty is understood from the perspective of “freedom from” and freedom to” (Berlin 1958). The notion of liberty as “freedom from” is considered as a negative liberty as it refers to absence of coercion or interference from without. Meanwhile, liberty as “freedom to” is deemed as positive liberty as it pertains to some positive movements towards the attainment of some good. In addition, it has been presupposed that “freedom from” is a necessary condition for the realization of “freedom to” (Berlin 1958). Furthermore, from the sociological perspective, it has been claimed that there are four types of liberty (Clark 25; Fischer 1989). These are ordered liberty, hegemonic liberty, reciprocal liberty and natural liberty. Ordered liberty is considered as a purposive conception of a form of social life promoted by the community and expressed within its religious goals (Fischer 189,199-205). On the other hand, hegemonic liberty it is liberty for the social elite (Fischer 385, 389) while reciprocal liberty implies to do to others what other would have done to you. Finally, natural liberty is perceived as a form of aggression since it connotes the idea of asserting one’s liberty with disregard towards the liberty of others. (Fischer 638). In this categorization, Christian liberty has been placed as falling under ordered liberty since it advocates a particular way of life, thus it is considered as coercive (Clark 25). However, what is Christian liberty. Christian Liberty The idea of Christian liberty is anchored on the supposition that Christians have the freedom to undertake actions that are pleasing to God. Liberty is not in opposition to the conception of being a Christian. In fact, it liberty has been given to human beings when God first created man and woman. In this regard, it can be claimed that the idea of liberty is deemed as something inherent in human beings. In fact, the reality of Adam and Eve ‘choosing’ to disobey is a manifestation of humanity’s liberty in relation to God. However, Christian liberty offers a dynamism that is not limited to human choice between good and evil. It has created a framework wherein liberty is understood within the context of covenant with God and following the will of God (Moga 125). This is essential, since, in this alone, there is already a deconstruction of liberty. Source: Becker, 1983 This diagram shows how Christian liberty is not the same with the conventional perception of liberty. Christian liberty is freedom from the bondage of all the chains that reduces the humanity of Christians. It goes beyond control of behavior (Schwab 269); rather, it seeks to follow the Jesus’ example in this world (Abesamis 5). Some scholars have elucidated on the issue whether Christianity is a religion or a moral code (see Schwab 1910), however, the point of the discussion is the notion that Christian liberty is not a denial of human freedom as some have purported (see Clark 2007). Instead, it is deconstruction of conventional discourse pertaining to liberty. The elements of Christian liberty, as presented above, show a fundamental assumption – the human being has accepted God’s invitation /call. Human response to God’s call free – the quality of response, when to response, how to respond and what are the manifestation of the response are all done without coercion from God. Yet, the moment that they enter into covenant with God, their liberty is transformed from choosing between good or bad to what is the will of God? (Bonhoeffer 2005; Vergehese, 1972). Stoicheo means “to walk in the footstep”/ “keeping aligned” (Ashworth 77-78). This is significant as it sheds light as to the nature of –Christian liberty. In this regard, Christina liberty id walking in the footstep of Christ, keeping aligned with God, Keeping aligned with the Spirit. It is not choosing between right or wrong, but it is the ardent desire to please God. In this regard, Christian liberty provides an alternative way of understanding liberty. Liberty is no longer just limited to “freedom from” or “freedom to”, but it introduces the notion of liberty as “assent to life”. Redemption and Christian Liberty PERSONS This diagram shows the relationship between the mystery of Redemption and Christian Liberty. God’s redemption is the necessary condition that brings forth Christian liberty. Without it, there can only be stipulated and agreed upon liberties. Moreover, Christian liberty is no longer bounded by the dichotomy of freedom from and freedom to, but it becomes an assent to life, a testimony to Jesus and duty to continue working for the Reign of God in the here and now. Furthermore, through the relationship between Redemption and Christian liberty, liberty is no longer just confined to decision and action, but it has become integrated as a way of life, and as such, liberty is redefined in terms of relationship and not of man’s valuation of events and experiences. This is significant as supports the notion that there is no contradiction in Redemption and Christian liberty. In effect, what it manifests is the transformative power of Redemption as it is integrated in the understanding of liberty. It challenges the traditional frames with which liberty is apprehended and comes up with the vision of authentic liberty within the paradigm of Christian liberty. Summary In the literature review, it has been shown that the mystery of Redemption is a manifestation of God’s faithfulness and love to humankind. As freedom is inherent in human nature, as a gift from God, it has been subjected to illusion. Nonetheless, through redemption, Christian liberty is deconstructed and it becomes an assent to life, a witness to Truth and a duty towards others. It becomes a life paradigm and not a just a yes or no. As St. Augustine (370) said There are certain works of ours done indeed out of your gift, but they are not eternal…From you let it be asked. In you let it be sought. At your door let us knock for it. Thus, thus it is received, thus it is found, thus it is opened to us Objectives of the Study This research intends to elucidate the mystery of Redemption and Christian liberty within the context of contemporary human condition. Likewise, it seeks to understand the connection between redemption and liberty. Moreover, it aims to provide a deconstruction and further meanings for Christian liberty in the light of the mystery of Redemption. Questions of the Research Acknowledging the significance of understanding Redemption and Christian liberty within the current human condition, the research seek to address the following questions 1. What is Redemption? 2. How does Redemption deconstruct liberty? 3. What is Christian liberty in the light of Redemption? Methodology To address the questions of the research and achieved its aims, the study will use mixed methodology and as such will use both primary and secondary data. Mixed method research is “the class of research where the researcher mixes or combines quantitative and qualitative research techniques, methods, approaches, concepts or language into a single study” (Johnson and Onwuegbuzie, 2004, p. 17). The researcher has chosen the mixed method because it expands the possible approaches that the researcher may employ in the conduct of the study (Johnson and Onwuegbuzie, 2004). Likewise, it enables the researcher to collect data from multiple sources thus, providing for an opportunity to gain access to more information and varied sources (Creswell, 2007). Finally, through mixed-methodology, the limitations of quantitative and qualitative research are overcome. Since, both research will be used in the study, and as such, the study will benefit from the strengths of both methodologies, thus allowing for the establishment of more insights as compared with the use of a single methodology (Johnson and Onwuegbuzie, 2004). In this regard, the research will be conducted in three phases. In the first phase of the study, a library research will be conducted. In this stage, existing scholarly materials and texts elucidating the subject matter of the research from various academic works will be searched. In other words, the use of written texts available to answer the questions of the research, as well as, present the current status of the research and debates pertinent to the topic will be searched, analyzed and evaluated for the study. This phase is significant as it will help the researcher understand the current discourse regarding the topic of the research (Scott, 2006). The second phase of the research involves the gathering of the primary data of the research. For this part of the research, a survey questionnaire, using the Likert scale. It will be distributed to members of a religious congregation. It will be given to members whose age range is from 18 – 70, male and female, and of varying status in life. The researcher will adopt a wide range demographics for the participants as this may help in the analysis of the data gathered for the research. Likewise, an in-depth interview of theologians will also be conducted. This will be done in order to have other sources of information which is necessary for the evaluation of the research. Meanwhile, The third phase of the research will be the analysis of the gathered data. For this stage, triangulation, evaluation of the secondary materials, analysis of the survey and of the interview will be conducted. As the the documents become the artefacts of life (Erben, 1993). The actual stories of the participants will become living witnesses of the possible answers to the research’s questions. As such, proving new insights and knowledge, attesting to the truism that there are various way in approaching knowledge (Golafshani, 2009; Hakim, 1982; Patton, 1990) Time Frame WEEKS ACTIVITIES WEEKS 1 – 4 Library Research WEEKS 5 - 7 Collection of Primary Data; Analysis WEEKS 7 -10 Writing of Dissertation WEEKS 11 – 13 Editing WEEKS 14 - 16 Editing for Final Draft of the Dissertation References: Abesamis, Carlos. A Third Look at Jesus. Quezon City: Claretian Publications, 1999. Ashworth, Timothy. “Spirit-Led Freedom: Examining A Significant Detail in Galatians.” Scripture Bulletin (July 2010): 75 – 87. Augustine. The Confessions of Saint Augustine. Trans by John K. Ryan. New York: Doubleday, 1960. Becker, Siegbert W. “Christian Liberty.” Delivered at the Forty-Seventh Biennial Convention of the Wisconsin Evangelical Lutheran Synod, New Ulm, Minnesota, August 1-6, 1983. Berlin, Isaiah. Two Concepts of Liberty: An Inaugural Lecture delivered before the University of Oxford on 31 October 1958. Oxford: Oxford University Press, 1958. Bodley, J.H. Anthropology and Contemporary Human Problems 5th Edition, UK: Altamira Press, 2008. Bonhoeffer, Dietrich. Ethics. Translated by Ilse Todt et. al. Dietrich Bonhoeffer Works, volume 6. Minneapolis, MN: Fortress Press, 2005. Buber, Martin. I and Thou. New York: Charles Scribner’s Sons, 1970. Christian Community Bible. Quezon City: Claretian Publications, 1999. Clark, J.C.D. “Liberty and Religion: The End of U.S. Exceptionalism?” Orbis (Winter 2004): 22 – 36. Coatsworth, John H. “Globalization, Growth and Welfare in History.” In Suarez-Orozco, M.M., & Qin – Hilliard, D.B. (eds), Globalization: Culture and Education in the new Millennium. Berkeley: THE ROSS INSTITUTE, 2004: 38 – 56. De Roover, Jakob and S.N. Balagangadhara. “Liberty, Tyranny and The Will of God: The Principle of Toleration in Early Modern Europe and Colonial India.” History of Political Thought 30.1 (Spring 2009): 111 – 148. Ehni, Hans- Joerg and Georg Marckmann. “The Normative Dimension of Extending the Human Lifespan by Age-Related Bioemedical Innovations.” Rejuvenation Research 11.5 (2008): 965 – 969. Print. Erben, Michael. ‘The Problem of Other Lives: Social Perspectives on Written Biography.’ Sociology 27.1 (1993): 15 – 26. Fischer, David Hackett. Albion’s Seed: Four British Folkways in America. New York: Oxford University Press, 1989. Gay, L. R. & Airasian, P. Educational research competencies for analysis and application (6th ed.). Eglewood Cliffs, NJ: Prentice-Hall, 2000. Golafshani, N. “Understanding reliability and validity in qualitative research.” The Qualitative Report, 8 (2003), pp 597 – 607. Hakim C. Secondary Analysis in Social Research, A guide to Data Sources and Methods with Examples, Boston: Allen and Unwin, 1982. Hirsch, Philip C. “Free Will: Man’s Great Lie to Himself”, Wisconsin Lutheran Quarterly Vol 107/2 (Spring 2010):110 – 141. Print. Ioannes Paulus PP. II. Redemptor Hominis, 1979. Machen, Grisham J. Christianity and Liberalism. New York: Macmillan, 2007. Johnson, Bradley. “ Doing Justice to Justice: Re-assessing De-constructive Eschatology.” Political Theology, vol. 12 no 1, (2011). Johnson, R. B. & Ogwuegbuzie, A.J. “Mixed Methods Research: A Research Paradigm whose Time has Come”, Educational Research, vol. 33 no 7 (2004); 14 – 26. Mc Gulloch, G. Documentary research in Education, History and the Social Sciences, London and New York: Routledge/Falmer, 2004. Moga, Michael D. SJ. The Worlds of Human Morality. Makati City: St. Pauls, 2007. Nolan, Albert. Jesus Before Christianity. Quezon City: Claretian Publications, 1999 Ortega-Villasenor, D, ‘ The struggle for sustainability: Past practice, future Possibilities’, Sustainable Communities Review, Vol. 7, No 1(2004): 19 - 29. Patton, M. Qualitative evaluation and research methods. Beverly Hills, CA: Sage,1990. Poggi, G. The Development of the Modern State: A Sociological Introduction. Stanford, CA: Stanford University Press,1978. Ratzinger, Joseph, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, New York: Double, 2007. Salter, Andrea. “Filling the silences: Mass –Observation’s Wartime Diaries, Interpretative Work And Indexicality.” Life Writing, vol. 7 no 1 (2010): 1- 13. Print. Scott J. Documentary Research. London: Sage Publications Ltd., 2006. Schwab, Henry L. “ Is Christianity a Moral Code or a Religion?” The Harvard Theological Review, 3.3 (Jul., 1910): 269-293. Print. Stranks, J. Human Factors and behavioural safety. Oxford, UK: Elsevier Ltd., 2007. Stiglitz, Joseph. Globalization and its Discontents. New York: W.W. Norton, 2003. ---. Making Globalisation Work. New York: W.W. Norton 2006. Suarez-Orozco, M.M., & Qin – Hilliard, D.B., Globalization: Culture and Education in the new Millennium. Berkeley: THE ROSS INSTITUTE, 2004 Verghese, T. Paul. The Freedom of Man. Philadelphia: Westminster Press, 1972. Willitz, Joel. “Christian Freedom: A Proper Understanding of Adiaphora.” LSQ 47.2&3 (nd): 195 – 227. Wood, L.A. & Kroger, R.O. Doing Discourse Analysis: Methods for Studying Action in Talk and Text, Thousand Oaks, Ca: Sage Publications, 2000)  Survey Questionnaire Age: 18 – 25 Sex Male 26 – 35 Female 36 – 46 47 – 56 57 – 65 66 + Status Single Married Divorced Widow/Widower Education Secondary Tertiary Graduate Post-Graduate Please check the box that agrees with your beliefs. Strongly Agree Agree Neutral Disagree Strongly Disagree 1. There is life after death. 2. I believe that what we do in our lives will have an effect in our after life 3. I believe that Jesus has come to save us. 4. We can be saved by faith alone. 5. We will be judged at the end of time. 6. The judgement of God at the end of time is both an act of justice and mercy. 7. Our actions will be judged by God at the end of time. 8. Belief in God is freedom. 9.Christian liberty is not the same with political liberty. 10. Christian liberty is freedom in God and freedom from the laws. 11. Christian liberty is an affirmation of commitment and love to God. Read More