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Religion in society ethical issues essay example
Religion in society ethical issues essay example
Religion in society ethical issues essay example
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Religion & Ethics Assignment- Mitch Naylor
“Heroes need monsters to establish their heroic credentials. You need something scary to overcome.” - Margaret Atwood. This is exactly what made St. George a hero; he faced and overcame a monster, or something we know as sin. Good morning Mr Greene and class, I am up here today to give you a presentation on a piece of digital artwork that directly relates to my chosen Saint- St. George. The piece of artwork displayed before you will be used to identify key symbols, colours, clothing types and locations in which portray St. George as a hero.
St. George was a brave soldier in the Roman army, and then later became a Christian martyr. In hagiography, St. George is one of the most respected and acclaimed
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George. You can see that it is of a black colour which represents evil and/or death. This directly proposes that St. George conquered evil when he slayed the dragon to save God’s holy truth.
When talking about symbolism, this piece of artwork displays hidden messages that certain symbols represent. As you can see, St. George is holding a battle shield in his left hand which has a bear claw symbol painted on it. This symbol is a representation of courage and bravery. When St. George fought the dragon, or wickedness, he showed immense bravery to face and defeat evil which would then be replaced by holiness and peace.
In the background of this picture, you can see that there are three strikes of light flaring off the lady, whom represents God’s truth. These three strikes of light signify serenity, peacefulness and holiness, all attributes that God portrays. In the tale of St. George and the dragon, St. George fights off the wicked dragon to save the holy lady; however, what he is really doing is taking the sin away from people and replenishing them with serenity, peacefulness and holiness, thus being the representation of the three strikes of
Nearly everyone is familiar with the character of Christ. While understandings of Christ as a figure of faith may vary, he is universally recognized as a historical figure. The world knows that Christ was called “Son of God,” he called people to love, and he died a painful death on the cross. He has become such an important figure that images of him show up frequently in literature. Thomas Foster, author of How to Read Literature Like a Professor, outlines a wide range of characteristics common in Christ-like figures. In his list of descriptors, Foster suggests characters might be Christ figures if they have wounds reminiscent of the crucifixion, suffer in agony, or are self-sacrificing—and this is only the beginning of his list (126). Readers repeatedly identify Christ figures in literature, both because of the well-known characteristics Foster describes in his chapter on Christ figures and because readers find them through their own understandings. In Yu Hua’s
Since the beginning of time, fairy tales, stories and legends have shared a common theme where good and evil are played against each other. In the story of “Beowulf”, translated by, “Burton Raffel”, there is a hero who plays as a good character, and there is also a demon who rules the dark side. The hero Beowulf, agrees to take a journey to conquer the evil monster Grendel. But when Beowulf is trying to defeat the beast, Grendel fights back, causing integrity and generosity to vanish. The common theme in various tales like in Beowulf is, good vs. evil.
Another prevalent symbol to me is the idea of sin. In The Ministers Black Veil Hooper just suddenly one day shows up to church wearing a veil. At first the people are sort of angered by it. People soon start to flock to his congregation to view the spectacle, and go so far as to test their '"'courage'"' by seeing who will go and talk to him. I think that the veil could represent sin. In The Ministers Black Veil Hooper was either trying to hide his sin from the people so that they could not judge him, which is god"'"s job, or maybe he was trying to protecting his self from the sins of the people. In the end of The Ministers Black Veil Hooper dies, and sees his congregation all wearing black veils, which would probably hint that maybe it represented the sin in all of us. In The Birthmark Georgiana"'"s birthmark could represent, as some religions believe, the original sin which is bestowed on all by the '"'hand'"' of god. But, unlike Hooper, Georgiana could not help her markings.
Some of the greatest villains in literature are characters who have merely been misunderstood. While we are drawn to literary heroes and admire their strengths, we often forget to consider the point of view of their enemies. Many of these enemies also possess strengths that the reader does not realize. Along with traditional heroes, the villain in a story can be considered an anti-hero. In the story Grendel, by John Gardner, the reader is challenged to contemplate the thoughts and feelings of the anti-hero, Grendel. Exploring heroes like Beowulf, and anti-heroes like Grendel, and the Beast in Beauty and the Beast, causes the reader to develop a better understanding of the relationship that exists between the characters and their society.
On the surface, O'Connor's A Good Man is Hard to Find appears innocent enough in its content. But as the reader becomes more and more involved in the symbolic underpinnings that embody the story, it is quite clear that there is a distinctive flavor of evil versus Christianity. In fact, it has been argued that the extent to which O'Connor utilizes the central theme of Christianity is as a subtle, symbolic plot to convert her readers, whom she had envisioned as nonbelievers. By demonstrating to her audience all the good that comes from faith, along with all the bad that merely begets more evil, it was her intention to enlighten her readership down the right path.
...ic meanings that still are puzzling art historians today. Some of the key symbols that Stokstad points out in the text is the dove, representing the Holy Spirit; the white lilies as a symbol of the Virgin Mary. She also points out, two rather unknown symbols to the sacrilegious, the date of the Annunciation in signs of the zodiac on the floor, as well as the lone stained glass window that is symbolizing God rising above the three windows that are placed in the background behind Mary. These three windows represent the Father, Son, and Holy Spirit.
Everyone remembers the nasty villains that terrorize the happy people in fairy tales. Indeed, many of these fairy tales are defined by their clearly defined good and bad archetypes, using clichéd physical stereotypes. What is noteworthy is that these fairy tales are predominately either old themselves or based on stories of antiquity. Modern stories and epics do not offer these clear definitions; they force the reader to continually redefine the definitions of morality to the hero that is not fully good and the villain that is not so despicable. From Dante’s Inferno, through the winding mental visions in Shakespeare’s Hamlet, spiraling through the labyrinth in Kafka’s The Trial, and culminating in Joyce’s abstract realization of morality in “The Dead,” authors grapple with this development. In the literary progression to the modern world, the increasing abstraction of evil from its classic archetype to a foreign, supernatural entity without bounds or cure is strongly suggestive of the pugnacious assault on individualism in the face of literature’s dualistic, thematically oligopolistic heritage.
Oxford: Oxford University Press, 1996. Campbell, Joseph. A. A. The Mask of God: A Creative Mythology. New York: Viking Press, Inc., 1968.
With fear comes courage, with experience comes bravery, and with pain comes strength. One may assume that these traits are the exact characteristics a hero. However, heroism can come in many different forms. Victor Frankenstein, from Mary Shelley’s Frankenstein, and Beowulf exemplify many different traits of heroism.
The first symbol was a tall, bronze ladder that was narrow and stretched all the way to Heaven. The ladder represents the path that everyone must climb in order to get to Heaven. On the ladder are iron implements, all of which were various weapons, and that if you were not careful, you would be "torn to pieces" (2). The iron implements were the tools that were used to torture people, especially in the arena where the Christians were killed. One could also see the implements as obstacles that people face while trying to live a good life and get to Heaven. The dragon found at the bottom of the ladder is representative of the temptation of the devil (2). When the dragon put his head down and Perpetua stomped on it, it showed that she had power over the devil and that she was able to resist his temptations. The huge expanse of garden symbolizes Heaven. The white-haired man milking his ewes and dressed like a shepherd is referring to God watching over all his people like a shepherd watches his flock. The thousands of people dressed in white are either representing the angels and saints in Heaven or the thousands of believers that have died before and now live in Heaven. Finally, in her vision, Perpetua is given a small morsel, and she accepts it with both hands, and the people say "Amen". These actions symbolize those of Eucharist and that she was receiving the Body of Christ. After this had happened,
Co. Herzberg, M. J. & Co., Ltd. (1984) The 'Standard' of the 'St Myths and their meanings. Boston: Allyn and Bacon. Rouse, W. H. (1957). The Species of the World The Heroes: The Heraclês.
The image of Jesus nailed to a wooden cross by the palms of his hands and with a crown of thorns wrapped around his head is one that has transcended all time barriers. It has inclusive been replicated into figure form that is utilized in various ways but whose primary function is to serve as a constant reminder of the physical suffering endured by Jesus. In The Dream of the Rood however, the perception of Jesus Christ as not only the son of God and savior of mankind but also as a human with the capacity to feel pain, is subverted when through the perspective of a personified cross he is conveyed as a warrior in the midst of combat. The portrayal of Jesus in this way immediately evokes the image of an ideal stereotypical hero who is strong, courageous, and unrelenting in appearance. Nevertheless, it can be said that this type of hero is more inclined towards fantasy than it is based on reality because these idealized heroic figures have only ever truly existed in a fictional universe. The depiction of Jesus as a warrior thus, undermines forms of heroism that stem from explicit suffering that is not concealed but rather expressed by the individual.
Shakespeare used this traditional symbol throughout the play to focus on the Elizabethan concept of the Great Chain. When the chain is in order, everything is good and there is light. When the chain is violated, bad things happen and there is evil and darkness.... ... middle of paper ...
The third symbol is the most important symbol of all and that is the ugly yellow wallpaper the narrator has to spend her time staring at and in the end g...
a symbol of man to a symbol of Jesus Himself in order to show His