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The false connection between religion and terrorism
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The true essence, spirit, energy or whatever you choose to call it can be copied and we can relate the essence and iconography to the copy whether it is a painting, sculpture or other art work even though we know it is obviously not the real thing. There is only one original of anything that can contain the absolute true essence. It can be likened to the difference between the body and the soul. To me the only way I can describe Neo- Platonic theory is the human spirit reaching Nirvana, heaven or perfection, whatever the individual chooses to believe and learning this while going thru life. In reading about St. Theodore I was reminded of Plato and his thoughts on coping of images and his view that it destroyed the original. My understanding after reading St. Theodore the Studite is that he was an opponent of iconoclasm, which forbade the use of images of Christ and the saints. There is general concern about worshipping images I think mainly due to religious teachings, scripture and the 2nd commandment of the 10 Commandments. “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4–6; Deuteronomy 5:8–10). The belief that an image itself is the object of worship, and itself has or embodies a spirit with inherent powers. This commandment has been interpreted in a variety of …show more content…
ways.
I also think that radical terrorist groups use it as a religious excuse and see it as an opportunity to terrorize a certain groups of people and destroy their icons and idols or whatever their fundamental
beliefs are. I don’t think you can ever justify destruction of art unless it is your own then you are free to do whatever you want with it. I have destroyed many drawings and watercolors that I have done because I wasn’t happy with them. Now I am sorry that I ever did because I would now be able to look back at my earlier art and see how it has changed (for better or worse). Another time that I have witnessed destruction of art was during the Burning Man Festival. Many of the large sculpture pieces and intricately built “temples” and even “the Man” himself are made of burnable material and are burned either during or right at the end of the festival. The main theory of burning man is rebirth and forgetting and moving on. Again this is personally owned art so the destruction is up to the artist. Recently during a Circque du Soleil performance I saw on T.V., sand artist Erika Chen did a beautiful sand art pictures on glass with a light shining from below. It was totally mesmerizing watching her change her picture, flowing the images in sand from one image to the next. It was shocking to see her destroy them because they are so amazing to look at. Here is a link to watch her video. Link. There is one instance that I think art should be destroyed with no questions asked is any child pornography images that criminals try to pass off as art. Pictures of your own children naked in the bathtub are not porn and I think that we all know right away when we see an image if it qualifies as something innocent or pornographic.
Leonora Sansay’s Secret History; or, The Horrors of St. Domingo was a novel that was written in the form of a series of letters from an American woman in Haiti to Aaron Burr that provided a historical narrative surrounding the Haitian Revolution. Written in an “unknown-known” fashion, the novel offers a voice of the Haitian Revolution that would have otherwise gone unnoticed. Sansay offers a number of stories that portray the early republic of Haiti’s political unconsciousness and the republic’s dominant but repressed problem—one that had been founded on liberty that held segments of the population in bondage. In the first few letters of the novel, Sansay talks about to the unfathomable occurrences and conditions of the republic as a result of the revolution, specifically highlighting the domestic tensions that existed in the republic in relation to the politics of race and French colonial power. Sansay also gives a number of examples describing the revolutionaries’ barbaric methods and of the horrific scenes of warfare that took place during her time in St. Domingue. Specifically demonstrated through Clara’s relationship with her husband St. Louis and general Rochambeu, Sansay also portrays the oppression that women endured during their time in Haiti and the tyranny that they were subjected to at the hands of their male counterparts. Sansay’s novel also showed the similarities between the Haitian Revolution and the American Revolution, with securing liberty and equality for their people as the ultimate goal.
Many individuals appear to have honourable intentions but often their objectives are flawed. John Strachan lived through and influenced many key events of Canadian history. He was a highly esteemed teacher of wealthy Loyalist children, a pastoral leader during the War of 1812, a supporter of education, a member of the government, he played a prime role in the Rebellions of 1837 and he eventually rose to become the first Bishop of Toronto. John Strachan had a highly Loyalist view towards the governing of Upper Canada; he was especially faithful to the betterment of the Church of England. Strachan was in favour of a purely British Upper Canada or at least one run according to British standards. Although Strachan believed that the best way was the British way, many individuals in Upper Canada disagreed. Strachan's attempts to monopolize all opportunities in favour of the British caused public uproar and debate. His controversial role in government was regarded by some as unnecessary and ungodly since he was a supposed man of God. His manipulation of events were protested but usually accepted; his skills of influencing were uncontested. John Strachan used his powerful status to negatively influence Upper Canadian society. John Strachan's harmful intentions are evident in his supporting of the monopolization of the clergy reserves, controlling of non-British immigration, lobbying strictly for Anglican education in schools, his manipulation of the government and his poor reputation amongst the public.
Closure at the River In his novel, Saints at the River, Ron Rash develops the struggle to maintain the environment as well as spiritual peace. A young girl has drowned, and is now trapped, in the Tamassee River, bringing grief and sorrow to Oconee County. The father, Herb Kowalsky, is very troubled and tries to find help from anyone. This incident brings numerous diverse individuals together to support the Kowalsky family. One of the main supporters is a writer, Allen Hemphill, who felt great empathy toward the family.
Saint Christopher, the patron saint of travelers and children, is one of the most popular yet mysterious saints of the Catholic Church. Though considered a saint. Saint Christopher is not in the official canon of the saints, and not much is really known about him. It is theorized that Saint Christopher was actually a martyr named Reprobus who was beheaded in the third century.
Justin Martyr explains that the people are demons, while Tertullian proclaims that is not the individual who is evil; it is the soul of the individual. Therefore when the martyrs are prosecuted it is not because they believe in Christianity it is because deep down inside they are channeling their evilness to those who are trying to an explanation or philosophic view on God. Justin focuses more on persuading the readers, giving them facts, and other situations to refer to. Tertullian, whom believes in divine revelation, does not even refer to the bible; he feels as if what better evidence than God himself is.
The truest of man’s goals is to create art. Art is a by-product of the gift of man over the animals, creativity. Truly, creativity is a replication of God in man and a very possible interpretation of the Genesis 1:27 phrase “in his own image,” along with others—the possession of an immortal soul or the ability to speak. And creativity’s ultimate end product is art. And art more often than not in the history of man has led man to pay homage to his creator. Three of the classic literary artistic works of mankind, Homer’s Iliad, Virgil’s Aeneid, and Dante’s Inferno, feature—if not focus—on the deity or deities of the respective authors and their relation to the characters of the story in the interaction between the two and the worship practices of the characters.
When Jesus walked the earth his twelve disciples put aside all of their worldly possessions and worldly pursuits to fully and faithfully follow him. After the fall of Rome, Europe slipped into what has been referred to as the “dark ages.” However, even in these dark ages men and women put aside their secular desires and devoted themselves to a life of celibacy and simplicity. This similar desire between many people drew them together and this pursuit became know as monasticism. No one had a bigger influence on this way of life and on these people who chose this calling than Saint Benedict of Nursia. His teachings and life would have an impact on monasticism all throughout Europe helping to form its spirituality and culture.
If you are to ever travel to Helena, Montana. You will want to visit St. Helena's Cathedral. It is one of the sites that your trip wouldn't be complete without. Saint Helena's Cathedral was a an amazing feat of the time. It is a truly beautiful and astonishing sight to see from the breathtaking stained glass windows that uphold the tradition of telling biblical stories. To the majestic twin spires that reach nearly 230 feet in the air. This cathedral is a true marvel still at this day and age.
If you were to look at the Calf-Bearer and the Good Shepherd, you would immediately be able to point out some similarities. They have the same form and both figures are carrying a lamb on their shoulders. These qualities alone make the connection between these two statues ,and the influence of ancient Greek art on early Christian art, unarguable. However, by truly scrutinizing each facet of these two sculptures, one can see in detail the exact characteristics that have been carried over from the classical Greek art to the more modern Christian art.
Throughout the ages, there have been countless influences on not only social and political life, but on religious character and prevalence as well. Aurelius Augustine, who would eventually rise to the position of bishop in the early Catholic Church, was one of the most interesting characters that would surely leave his mark on the Roman Empire, especially in the few decades before the western part of the empire was to be taken over by Germanic tribes from the North. Perhaps, his most influential characteristic that history still records today, was his striking tenacity to preserve the Christian religion as it was ‘supposed’ to be and to spread that influence to all who walked the earth. This, of course, is only a small fraction of the intense influence the great man called St. Augustine of Hippo truly had, and still has, on the world.
After nine moves I am more than familiar with being the new kid. The United States is diverse enough that just moving from one part of the country to another brings more than its fair share of culture shock. More recently I left home to go to boarding school in New England. After several years in the south adapting to the culture of New England was a long process. I was the youngest student on campus, something that I took great pride in, but something that meant that I had, even more, adjusting to do. Obviously, it will take time to adapt to a different culture, different language, and different family. At St. Paul’s I was welcomed into many of my friends' families and into the St. Paul’s family as a whole. I have learned that each family
Images have been used through out history to depict everything from people to gods and everything in between. It was a way for those who could not read to understand the bible stories and lessons. When Christianity started to become more popular early theologians believed that images were considered to be idolatry. When Iconoclasm started they believed that images were bad as well, but people started to find a purpose for images and the issue of images in religion was some what concluded with Bernard of Clairvaux who believed they were good as long as the were used to honor God. Theologians through out time have all had many different ideas on what images should and should not be used for in Christianity.
When the religious art leaks out of the religious community and into the broader world of culture, it is one of the ways the meaning of the art can evolve. This is also an opportunity for the art to draw the world to religion. Moreover, artistic reinterpretation of sacred imagery can help keep religion honest. The church has always been enriched by the tension that comes with diversity in art. Art is communication and effective art communicates effectively to any group at any level.
Christian culture is a very spiritual culture and thus, finds supreme expression in the personalities of saints (Heierman, 1919). Saints are the men and women who followed the Christian way of life in an exemplary manner throughout their life (Heierman, 1919). The saints influenced culture in two ways. First, because they were spiritual leaders, and second by mirroring perfection and the ideals of Christian behaviour toward which people are to aspire (Heierman, 1919). There is an extraordinary range of human character and behaviour on which the seal of approval of sainthood has been placed. There are saints who are Christian statesman and warriors, yet there are also visionary and eccentric saints (Heierman, 1919). If Christianity was based solely on the lives of saints, it might easily be supposed that Christianity is a religion that gives free reign to all varieties of religious experience (Heierman, 1919). However, the importance of saints is not limited simply to their lives and legends. What is more important is the place they hold in the Church. It is in the Church that the subjectivity of the saints’ lives is subordinated to the objectivity of the liturgical order (Heierman, 1919).
Imitation is a foundational concept in the creation and study of literature. The fundamental assumptions embedded in imitation create a distinct and divisive method of perception. Imitation requires a basic belief in separation: appearance apart from reality, form apart from content. Literary works possess a dual existence, where the surface becomes most useful in its ability to reveal the substance contained within. Because the truth remains concealed, it can only be discerned or discovered through imitation. Thus imitation exists as an intermediary in a variety of artistic representations, each aspiring for an accurate depiction of meaning, perhaps even the basic truths of human existence. For Plato, however, art imitates a world that is already far removed from authentic reality, Truth, an inherently flawed copy of an already imperfect world. Art as an imitation is irrelevant to what is real. Many critics since Plato have attempted to reestablish the essential value of art by redefining or renegotiating the boundaries between imitation and authentic reality, between the text itself and meaning.