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Literary analysis of a biblical text
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The Pagan Rabbi by Cynthia Ozick creates a series of conflicts which are predicted by the title. A Rabbi cannot be Pagan. This begins to indicate the characters will discover that Isaac, the Rabbi, is not as dedicated to his Jewish faith as it may have seemed. The title itself is a conflict between being Jewish and being Gentile. This inclusion of opposites is evident throughout the story. The relationship between Isaacs soul and his body is at the forefront. The description of his journal which was a “Tiny affair” signified that it was not the exterior that determined who he truly was, but his beliefs, thoughts, and soul that actually defined him. The fact that the only importance of the book was the letter written by Isaac inside of it, indicated that the body of the work was not of as great importance as the soul or letter. In the letter, he began to write in a personal …show more content…
way where the narrator was able to “penetrated beyond Isaac’ alphabet into his language." Whereas in the book he actually was chaotic and wrote in “three languages” which contained “nothing personal, only a sentence or two in his rigid self-controlled scholar’s style.” Isaac’s goal was to break free of his “indwelling soul.” His soul wanted to be bound by “The Fence of the Law” while his body wanted freedom.
Ozick uses names to illustrate Isaac’s conflict which is shown through the using of his actual name as well as the title Rabbi to refer to him as if he were two separate people. The narrator personifies the tree Isaac died at by saying, “ The tree that had caused Isaac to sin against his own life” as if it is not Isaac’s doing. This further expands on the idea that Isaac was living as if he were two people; his soul and body and the physical. Since the tree was a physical object it is clear that his death showed that his body had won its internal fight with Isaac’s soul. Isaac uses his “own prayer shawl” to hang himself in an attempt to uphold his Jewish front till the very end because “A Jew is buried in his prayer shawl.” These antitheses allude to the differences in human motivations. Isaac and the narrator differ in many ways but the narrator's father dies silently without a word, and Isaac died with may words written down. This is another
comparison. Again, Cynthia Ozick adds contrasting images when describing a banner that states, “the purpose of war is peace” in order to emphasize Isaac’s intentions. He was searching for peach but in order to reach it, he has an internal war. Unity is found when he focused on the “intersects’’ of the tree. This unity symbolizes the unity that is meant to be present in the soul and the body. When the soul and the body have separated a person, specifically Isaac, dies. This ongoing pattern of separation and contrasts shows the reason for Isaacs demise. This in-depth look into the life of a Rabbi may have been caused by Cynthia Ozick’s childhood experience with a Rabbi turning her away from school by saying “Take her home; a girl doesn’t have to study.” Since “Ozick dates her feminism to that time” it becomes clearer as to why she chose to focus more on the men and as well as their flaws in this story. She analyzes the relationship between father and father, father and son, son and son and Isaac’s conflict.
Spiritual elders have amazing insight and are able to help individuals with their spiritual walk regardless of their personal religious beliefs. Many elders offer spiritual wisdom that we may not receive in our church or from spiritual elders in our families that have the same belief system. All of the spiritual elders that I reviewed were able to give information that was able to help me in my personal journey and wrote in a way that can be understood by others that do not share the same beliefs. Scholarly, spiritual leaders offer experience, knowledge, and wisdom that we may never obtain so, it is important to observe and understand their contributions.
In “God in the Doorway,” Annie Dillard conveys a shift in her perception of God by associating fearful childhood experiences with her current interpersonal relationship with God. Santa Claus appears in Dillard’s doorway on Christmas Eve and as a young girl Dillard reacts in fear of a powerful, omniscient god-like figure and runs away. (M.S. 1) Dillard later realizes Miss White, her elderly neighbor, dressed-up as Santa Claus intending to shape a loving relationship with Dillard. Miss White attempts to form a bond with Dillard again and focuses a ray of sunlight on her hand with a magnifying glass and burns her causing Dillard to run from her again. Dillard associates the actions of Miss White to her perception of God as wrathful
Antigone remains a static character at stage five throughout the story. Faced with people who do not agree with her decision, Antigone stands tall with what is morally right to her. Kohlberg’s Theory is not only universal but also helps readers understand a character morally. Choosing whether or not to bury her brother, Polyneices, or to follow the law given by Creon, does not derail her moral
A deeply pious man, John considers the Bible a sublime source of moral code, guiding him through the challenges of his life. He proclaims to his kid son, for whom he has written this spiritual memoir, that the “Body of Christ, broken for you. Blood of Christ, shed for you” (81). While John manages to stay strong in the faith and nurture a healthy relationship with his son, his relationship with his own father did not follow the same blueprint. John’s father, also named John Ames, was a preacher and had a powerful effect on John’s upbringing. When John was a child, Father was a man of faith. He executed his role of spiritual advisor and father to John for most of his upbringing, but a shift in perspective disrupted that short-lived harmony. Father was always a man who longed for equanimity and peace. This longing was displayed in his dealings with his other son, Edward: the Prodigal son of their family unit, a man who fell away from faith while at school in Germany. John always felt that he “was the good son, so to speak, the one who never left his father's house” (238). Father always watched over John, examining for any sign of heterodoxy. He argued with John as if John were Edward, as if he were trying to get Edward back into the community. Eventually, John’s father's faith begins to falter. He reads the scholarly books
Her choices of metaphors are simplistic explanations providing the backdrop for the emotional and spiritual connection we seek in following Christ. The symbolic comparisons of Mary Magdalene, her relationship to Jesus, mirrors some of Julian of Norwich’s personal spiritual journey of prayerful contemplation while seeking intimacy in her relationship to God.
From birth, Dionysus showed his mysterious and dual personality. Zeus was attracted to his mother, Semele, a princess of Thebes, and visited her in human guise and she became pregnant. She was tricked by Hera into asking him to reveal himself in his divine glory, whereupon she was instantly burned in the thundering fires. From her smoldering body a vine grew to shield the fetus, a bull-horned child crowned with serpents. Zeus removed him and placed him into his own thigh, from where Dionysus was later born; hence he is called twice-born. To protect the new infant from Hera's jealousy, Hermes carried him to Ino, Semele's sister, as a foster mother, and she started to raise him as a girl. Ino and her husband were driven mad and killed their own children. Then the divine child was changed into a young goat, and taken by Hermes to be raised by the nymphs of Mount Nysa. He was tutored by Silenus, often shown as a drunken satyr (Powell, 243). From these beginnings we can begin to detect some of the recurring images in the Dionysian religion: the vine, whether grape or ivy; the polymorphic, shape-shifting nature of the god; the madness and violence he brings with him; the wildness of nature, and the mountain nymphs and satyrs.
As children, we are often told stories, some of which may have practical value in the sense of providing young minds with lessons and morals for the future, whereas some stories create a notion of creativity and imagination in the child. In Karen Armstrong’s piece, “Homo Religiosus”, a discussion of something similar to the topic of storytelling could translate to the realm of religion. Armstrong defines religion as a, “matter of doing rather than thinking” (17) which she describes using an example in which adolescent boys in ancient religions, who were not given the time to “find themselves” but rather forced into hunting animals which ultimately prepares these boys to be able to die for their people, were made into men by the process of doing.
At great personal costs to himself, John reveals Abigail’s true motivation of jealousy and desire. When he confesses to committing adultery,John knows numerous people have died or confessed to having been visited by Satan. However, the confession does not help anyone as John is being accused of
The Sacred Willow (2013) describes the modern Vietnamese history from the 19th to the end of 20th century through Mai Elliott’s personal experience, as well as stories from four generations of her family. Starting with her great grandfather's struggle to become an imperial government official, the book follows the author’s family’s cycle of fleeing violence and building wealth, almost re-starting from zero everytime. It goes further than many books on the French Colonisation of Vietnam and the Vietnam war, taking a closer look at into people of Vietnam, rather than from a geopolitical or military aspect. Since the author and her father works for the French and then the government of the Republic of Vietnam, her sister was with the Viet Minh
The use of antithesis in President Kennedy’s speech reveals his desire for change, “Symbolizing and end as well as a beginning” (Kennedy 462). His contrast between an end as well as a beginning marks his presidency by describing that
- first the name Ernest, which is the main focus of the play, and also
4. Finally the reactions that the characters have to their fathers' deaths are also similar. When Hamlet learns that his father was murdered and that his stepfather is the killer[,] it is more than he can handle.
...oe strove not so much to tell a story as to produce an effect such as that of desolation and despair.
When we interpret a text, we bring our own hopes, fears, joys and beliefs to the forefront, despite our claims of intellectual objectivity, and what is at stake is not just an evaluation of the work itself, but often an evaluation of our political, social, psychological and emotional identities. What we see or read into a text can become a kind of experiment, a literary depiction of the way we see, or would like to see, and interpret ourselves and our world. Often, in the course of interpreting, we feel compelled to name and label both writer and text in order to talk about them in ways that make sense to us, and in order to pinpoint them in relation to ourselves. When we label anything, we attempt to control or own it; we assign values or a set of rules to that person or object. What is lost in that process...
Doing what consequenally hurts the least of people is ethics. The article “Who Will Save the Savior” by Maura Dickey, does not do the right actions by highlighting the importance of not having a savior sibling ; the artical, “Mascots” shows the commonly practiced hypocrasy and racism; the song “Independence Day” by Grechen Peters isn’t exaclty ethically right either.