The modern Church has evolved into a complicated institution that does not value the power of the Gospel as emphasized in Christianity. This is to state that most institutions of prayers have diverted objectives of spreading the Gospel into an economic activity that generates wealth for specific stakeholders with self-interests. Fortunately, there are Churches that spread the intended Gospel despite encountering modern social vices that defy religious practices and principles of Christianity. Modern society has barred effective meditation and contemplation even though individuals could be motivated towards practicing meditation for religious satisfaction.
The rise and growth of technology invention in social media platforms has transformed modern Christianity in both positive and negative ways. The positive aspect of social media in Christianity meditation and contemplation is advanced by the capabilities of instant messaging. However, the immorality that takes place on social media platforms has resulted in an ineffective implementation or practicing meditation and contemplation (Cunningham and Keith 84). For instance, sharing of nudity is condemned in Christianity and this challenges the modern generation which beliefs in the power of self-determination. This is to state the modern generation is deviating from practices that will chain their social freedom with moral roles and responsibilities.
Similarly, lack of adequate parenthood in spreading Christianity to children has also resulted in ineffective meditation and contemplation. Modern parents are avoiding their social responsibility of ensuring that religion plays part in a child’s upbringing process. It is critical to remember that children emulate their parents as evidenced in the former’s character traits and personal attributes (Cunningham and Keith 86). The economic structure of most countries has forced most parents to overwork and forget their parenthood to children. Eventually, these children find no relevance with religious practices such as meditation and contemplation as a way of life in Christianity.
It should be an individual effort that a person maintains a religious life despite many factors that bar effective meditation and contemplation. Individuals should be responsible to counter any challenges that prevent them from spreading the Christian gospel. The following are some of the measures that can be adopted to motivate individuals into practicing meditation despite the challenges of a cluttered culture in modern society.
a) Ensure that one engages in a circle of Christian friends as a means of strengthening a religious relationship with God. In essence, a gospel-based friendship would reduce the chances of succumbing to different temptations that bar effective meditation and contemplation.
b) Enhance one’s responsibility of playing a religious role such as teaching Bible stories to Sunday school children (Cunningham and Keith 88). Similarly, participating in choir and worship sessions would ensure that the Gospel of Christianity maintains its religious value.
c) Lastly, it would be vital to condemn practices that defy the basic principles of Christianity as a means of enriching specific individuals. A voice against false prophets should be encouraged to uproot factors that bar effective meditation and contemplation.
According to the case context, there are different factors that bar effective meditation and contemplation among most Christians. As noted in the discussion, most of these factors emanate from a lack of moral influence in modern societies. In essence, there are communities in which religion has lost social significance due to factors that bar effective meditation and contemplation. However, hope is a religious virtue in Christianity which should motivate its followers towards practicing meditation. Chances are high that a newly baptized Christianity would backslide into bad old ways despite undergoing a thorough meditation induction in a Church.
Cunningham, Lawrence, and Keith J. Egan. Christian spirituality: Themes from the tradition. Paulist Press, 1996: 84-92.