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Role of Abraham
Essay on sacrifice in the bible
How does religion influence us poems
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What Would It Take? The romantic English poet Percy Shelley once said “Poetry is a mirror which makes beautiful that which is distorted.” Indeed, Marilyn Chandler McEntyre uses poetry as the medium through which she “makes beautiful” her understanding of Genesis 22:1-19. She asks pressing questions regarding the intentions of the characters in this classic tale, subtly weaving her theology through each line. Inspired by Rembrandt’s painting, McEntyre provides a Christian interpretation of the “Sacrifice of Isaac,” suggesting that Isaac prefigures the crucifixion of Jesus in the New Testament. To start, McEntyre questions the motivation behind Abraham’s actions. She simply says, “He (Abraham) really meant to do it.” This idea lines up with the biblical account of the story. Nowhere in the biblical narrative do we find Abraham attempting to argue or question God’s command to sacrifice Isaac. Some say Abraham’s incredible faith in God allowed him to give up his son. Søren …show more content…
Poetry allows the artist to articulate his or her thoughts through carefully picked words and phrases deliberately positioned between one another. Poets often seek to address the heart of the matter at hand. Specifically, McEntyre drew me in with her honest evaluations of Abraham and Sarah, as well as her simple style of writing. Often, simplicity speaks louder than complexity in poetry. McEntyre’s line “What would it take?” stuck with me. She seems to be questioning both Abraham’s and God’s intentions. She later answers this question similar to how I answer it, as a Christian. It would take an Almighty God, centuries later, coming down to earth in the form of a human, sacrificing himself for underserving people. As E. Roop puts it, “God took the risk that Abraham would respond. Abraham took the risk that God would provide” (Fretheim). Abraham did not need to sacrifice Isaac, because God already had a plan of providing one,
Revised Standard Version Catholic Edition Bible. Eds. Dom Bernand Orchard, Rev. R. V. Fuller. San Francisco: Ignatius Press, 1966. Print.
At first glance, Flannery O’Connor’s short story, “The Turkey”, appears to be no more than a fictional account of a young boy’s struggles as he attempts to catch a lame turkey and the events that follow his capture of it. However, upon closer and more thoughtful inspection of the story, especially Ruller’s constant soliloquy, it is easy to see how O’Connor could have written “The Turkey” to be a biblical allegory. The actions and reactions of Ruller, an eleven year old boy who serves as the main character, resemble those of the Israelites throughout the Bible, especially those in the books of Deuteronomy, Joshua, and Judges. Through Ruller, we see the reoccurring reactions of the Bible’s people as God blesses and curses them.
In this exploration, Di Silenctio – the story’s protagonist – focuses on Abraham’s motivation and rationale in relation to his belief that “God could give him a new Isaac, [and] bring the sacrificial offer back to life” (Kierkegaard Loc. 948). Abraham’s faith was not “that he should be happy in the hereafter, but that he should find blessed happiness here in this world” (ibid.). Abraham’s belief in the absurd serves to illustrate Kierkegaard’s rejection of Hegelian ethics; Kierkegaard uses the story of Abraham as an example of his belief that the religious realm is somehow higher than the ethical realm of Hegelian ethics. It is this religious realm of ethics, wherein a “teleological suspension of the ethical” (Kierkegaard 1267) occurs that Di Silenctio attempts to explain. This teleological suspension of the ethical serves as both a rejection of universal ethics, and an acceptance of the fact that “as soon as the single individual wants to assert himself in his particularity, in direct opposition to the universal, he sins, and it is only by recognizing this can he again reconcile himself to the universal” (Kierkegaard 1225). Additionally, it is Abraham’s paradoxical acceptance of the absurd that allows him to fulfil his “duty to God” (Kierkegaard 403) while acting immorally (Isaac’s sacrifice amounts to murder,) and justifies his decision to not “reveal his intention to the parties
Hieronymus Bosch, a Nertherlandish painter is known for his fantastic visual interpretations of hell, death sin and folly. Little is known about Bosch except that he spent his life in the provincial town of s'Hertogenbosch and that he died an old man in 1516. His work, full of weird and seemingly irrational imagery has proved so difficult to interpret that much of it despite the remarkable insights contributed by recent research, remains unsolved. This study project will explore some of his more obvious symbolisms and relations to sin as portrayed in the bible.
Author Jonathan Swift states, “Vision is the art of seeing what is invisible to others”. Known as the greatest painter of his time, Masaccio, the brilliant artist, produces artwork with purity and language. Through Masaccio’s detailed artwork, The Expulsion of Eden, constructs a painting bursting with emotion that touches the viewer. The story of Adam and Eve depicts two people of opposite gender, and their journey through discovering the root of guilt, and the consequences of knowledge. After Eve (and eventually Adam) eats the attractive forbidden fruit from the tree of life - being tempted by the serpent, Adam and Eve are forever punished from the Garden of Eden, liberating both from innocence. Due to Masaccio's genius paintwork, he portrays the Expulsion of Adam and Eve from the Garden of Eden with precise detail and emotion that matches and, in some parts, enhances the actual Biblical story.
...out to sacrifice his son, “He reached for the knife to slay his son, but the angel of the lord called to him from the heaven, ‘Abraham! Abraham!’” (Genesis 22:10-11) moves along and never leaves the reader without fully completing the cycle of suspense. The Odyssey requires extensive patience making it less desirable to the reader and the effective method of suspense and brevity in extremely appreciated in The Bible.
... In conclusion, Abraham is shown to be justified; he is not a murderer. In Fear and Trembling, Kierkegaard wrote that "the future will show I was right (Kierkegaard, 91). " Well, Abraham was proven right by the result. He does not kill Isaac.
New Revised Standard Version. New York: American Bible Society, 1989. Print. The. Russell, Eddie.
From the many religiously themed works found in the cannon of English literature, “The Dream of the Rood” stands out as one of the most interesting and unique. The author of the poem relays the moving tale of the crucifixion of Christ, but the details of the original biblical account are heavily distorted in the narrator’s dream. Given the blatant divergence from the holy text, it is tempting to question the validity of “The Dream of the Rood” as a genuine Christian work. After all, how can a poem which glorifies the cross and entirely reimagines the Christ be deemed inoffensive to faithful followers of the Bible? To answer this question, it is imperative that the differences between the two be examined. “The Dream of the Rood” tells a story
Because of their Puritanical beliefs, it is no surprise that the major theme that runs throughout Mary Rowlandson and Jonathan Edwards’s writings is religion. This aspect of religion is apparent in not only the constant mentions about God himself, but also in the heavy use of biblical scriptures. In their respective writings, Rowlandson and Edwards utilize scripture, but for different purposes; one uses it to convey that good and bad events happen solely because of God’s will, and the other uses it, in one instance, to illustrate how it brought him closer to God, and, in another instance, to justify his harsh claims about God’s powerful wrath.
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
Stevie Smith blames Genesis 3 by holding it responsible in history for cruelty. She openly states in her poem that the story of Eve must be held accountable for all the suffering women had to endure: "Ah what cruelty, In history What misery" (Smith ll.9-11). Furthermore, the author communicates her message very powerfully through the use of dictio...
The Bible as a whole is all about Jesus. For those who believe in Him, he is the pivotal character in all of scripture. While the Bible contains much about Jesus, John 17-21 highlights the climax of all scripture, which is his death, burial, resurrection and an opportunity for people to know the truth (John 18:37, NIV). This is why it is important to study this particular passage. For my essay I will give an indication of the settings, and indication of the main conflicts driving the plot and the extent to which those conflicts are resolved, observations on how Jesus is portrayed and the role of the other characters in providing a context for Jesus’ interactions with others, a statement on how this passage
In Andrew Hudgins poem, Seventeen the concept of shalom is vandalised. Shalom means flourishing, complete or mature. It is the finest possible version of something. It is in this state that the world began according to The Bible, in the Garden of Eden but was quickly disrupted when Adam and Eve disobeyed God. A world with shalom will once again become a reality according to the book of Revelations. Since then, the meaning of shalom has been distraught and blurred through human sin. This defacement of shalom is powerfully described by Plantinga in his article The Vandalism of Shalom. However, taking his worldview while reading Hudgins’ poem Seventeen, this “vandalism” is vividly captured with a realistic interpretation of the concept. Through
Throughout his works Herbert’s struggle to define is relationship with God is heavily reflected upon as he includes biblical metaphors rooted with the tensions of relationships similar to those in his own society (1605). Upon coming to terms with the idea that his relationship with Christ was radically unequal Herbert constantly struggle with the paradox that his works should give an acceptable amount of praise to God being that he is a Christian poet. Such is the very much present in his work “The Alter.” In this shaped-verse poem Herbert uses Metaphysical conceit as a device as he compares a broken alter to humans of which Herbert also believes to be broken as they are full of sin. In the first few lines Herbert expresses the condition of the alter as he describes it to be constructed of human qualities, “Made of a heart, and cemented with tears (line 2).” It can be readily accepted that the alter is also the heart of a church or place of worship making the metaphor more in-depth. Herbert is conveying man or man’s heart to the