A Definition:
The attempt of a community of faith to discern how God wants them to live out the story of Jesus in the world.
Community: Not the work of an isolated individual
Live out: A way of life
Praxis (action) instead of abstract theory and speculation
What we really believe is made clear by our actions
Story of Jesus:
A model or standard: WWJD.
A “center” to help us prioritize. Some things are closer to the center than others.
When we become part of the story of Jesus, he lives in and through us.
World: Not just the church
A specific context
Attempt: Not absolute and infallible.
Discern: Involves our intellect and reason
Resources:
Prayer and the Holy Spirit
Specific teachings from scripture
Central principles identified in scripture
History
Experience
Consensus of the believing community
Wisdom of the world: Reason
Involvement in fellowship, service and witness
Showing posts with label church. Show all posts
Showing posts with label church. Show all posts
Monday, April 1, 2013
Thursday, March 28, 2013
Enlightened Spirituality & Skepticism
Music Lead In: “Celtic Tune 10.1”
Script:
Jane: “Hello and Welcome to London’s most acclaimed night show- The Frisky Fox. My name is Jane O’Riley - and I am overjoyed to welcome you into the studio tonight. We will be discussing the new frames of thought being pushed within our ever-enlightened society. First, we will talk with our handsome and intelligent group of new thinkers - who like to call themselves scientists and philosophers… Voltaire and Mr. Isaac Newton. Welcome gentlemen.
Voltaire and Newton: “So good to be here with you Jane.”
Jane: “Oh no, you both are too kind. Next, I want to welcome our feebler minded Londoner - Tomas Bunyan, who will be speaking on behalf of our ever-rising Baptist population. Welcome Sir.
Thomas: Pleased to be here Ma’am
Jane: I would also like to welcome Elijah Fox and his lovely wife Mary to the studio. They will be representing London’s Society of Friends.
Elijah & Mary: “Good to be here.”
Jane: Last but certainly never least, our Puritan comrade- Jacob Bates is joining us.
Bates: “May the Lord spare your souls.”
Jane: “Yes, well… Welcome all, we are overjoyed and very filled with anticipation for the coming discussion of progressive thought as well as London’s traditional views. And we will be back to the studio right after with friendly word from John Locke University.
Commercial Break 1 (background music – “Far From Home 30.1”):
Johnny: My life was changed when I was forced to come to this wonderful school. I was caught up in the ways of this world, and was headed towards damnation. At John Locke, we are whipped…literally… and are forced to accept the practices of the Lord. It was the best decision my parents made for me! Thanks mom and dad!
Announcer 1: There you go London; you heard it straight from the horses’ mouth. Come check out this god-fearing institution and your boy’s lives will never be the same!
Topic: Science vs. Deism
Jane: Sirs and ma’am would be so kind as to introduce yourselves to the general audience. Sir Isaac Newton, we will start with you.
Newton: Yes, ma’am. Honored to be here with you tonight. I am practicing physicist, a natural philosopher, a mathematician, an astronomer, and an alchemist (Isaac Newton).
Jane: Wow, well that is quite a mouthful! May I tell you that I am one of your most devout fans. Sir Newton, it has come to my attention that you have been working hard on your scientific discoveries… would you care to elaborate?
Newton: I have been examining something I like to call Universal gravitation, as well as the three laws of motion (Isaac Newton).
Jane: Fascinating!
Newton: Thank you. I have also been looking at the principles of conservation, the reflection of telescopes, and developing a mathematic technique which I think I will name Calculus (Isaac Newton).
Jane: I have heard talk of your GREAT vision. What exactly is this?
Newton: “If I have seen further it is by standing on ye shoulders of Giants” (Isaac Newton Quotes).
Jane: I assume you are speaking about Descartes and Galileo?
Newton: Indeed, I am. I worry that people will exploit Galileo’s discovery that the Earth is not the center of the universe, as well as my laws of motion and gravity, which states that the universe is a mere machine, kind of like a clock, instead of a work of God (Isaac Newton). “This beautiful system could only proceed from the dominion of an intelligent and powerful Being” (Isaac Newton Quotes).
Jane: But, You, yourself have said that you reject the Church’s doctrine of the trinity…
Newton: Indeed, I have…but you should notice that I have written more texts on religion than on science. Most people see me as a mere scientist, but I do consider myself as a man of God (Isaac Newton). “God is the master creator whose face could not be denied in the face of the grandeur of all creation” (Isaac Newton Quotes).
Jane: I do not understand how you can have so much duality in your beliefs… Do you not think your discoveries on gravity could demystify what we know of religion?
Newton: “Gravity explains the motions of the planets, but it cannot explain who set the planets in motion. God governs all things and knows all that is and can be done” (Isaac Newton Quotes).
Jane: Voltaire, you have been quite in this discussion. Would you care to shed some light on the issues at hand? Sir Newton and I are in much discourse about religion and science. What do you think?
Voltaire: “What is faith? Is it to believe that which is evident? No. it is perfectly evident to my mind that there exists a necessary, eternal, supreme, and intelligent being. This is no matter of faith, but of reason”(Voltaire Quotes, The).
Jane: This is your definition of God?
Voltaire: “God is a comedian playing to an audience too afraid to laugh” (Voltaire Quotes, Brainy).
Newton: (agitated) “He is the God of order and not of confusion!” (Isaac Newton Quotes). I am sure of this!
Voltaire: (arrogant) “All men are born with a nose and ten fingers, but no one was born with a knowledge of God. If God did not exist, it would be necessary to invent him” (Voltaire Quotes, Brainy).
Newton: (aggravated) “God is truth! Truth is to be found in simplicity, not in the multiplicity and confusion of things” (Isaac Newton Quotes).
Voltaire: (smug) “I am very fond of truth, but not at all of martyrdom” (Voltaire Quotes, The).
Newton: (smug) “Oh, Diamond! Diamond! thou little knowest what mischief thou hast done!” (Isaac Newton Quotes).
Voltaire: Sir Newton, “A witty saying proves nothing” (Voltaire Quotes, Brainy).
Jane: “Better a witty fool than a foolish wit” (William). Are you an atheist?
Voltaire: PSHAW! No! I am a deist.
Jane: Is there a difference?
Voltaire: “The universe is based only on reason” (Voltaire Quotes, The), Sir Newton has proven it.
Newton: A pox on you!
Voltaire: “The Bible is an outdated legal and moral reference…a metaphor, but still teaches good lessons…and a work of MAN, not a divine gift” (Voltaire).
Newton: PSHAW!
(door slams)
Voltaire: God exists!!! The world is accessible to facilitate human reason and laws that govern behavior. He does not interfere with human life and the laws of the universe. He is the watchmaker and the watch keeper. God wants us to behave morally (Voltaire).
Jane: But you reject the Bible. In the Bible, God has set down the morals and the rules that he wants us to live by.
Voltaire: The Bible denies us pleasure. Pleasure is morality and morality is pleasure. Is not a virtuous man a moral man? If so, a moral man may experience pleasure. “God will reward moral behavior and punish immoral behavior” (Voltaire).
Jane: Intriguing thoughts Voltaire- we are now going to hear a word from our sponsors. Thank you for joining us here in the studio.
Commercial Break 2 (background music – “On the Way to Ireland 30.1”):
Tindal: “God designed all Mankind should at all time know, what he wills them to know, believe, profess, and practice; and has given them no other means for this, but the use of reason” (Deism).
Announcer 2: (fast) applications will be accepted at Lincoln College, Oxford… limited space available… so get your tickets now… restrictions may apply
Commercial Break 3 (background music – “Until the End of Time 30.1”):
Jane: We are back in the studio with our traditionalists. Thank you all for joining us. Lets get started. Thomas Bunyan, would you be so kind as to relay who you are to our dear Londoners listening tonight?
Thomas Bunyan: Ah yes ma’am I who you speak of. I am honored to represent my common man, the Baptists. I am the grandson of John Bunyan, the devout follower of Jesus, who preached unashamedly to the souls of our great country. You may be familiar with the fact that he was imprisonment for preaching because he lacked a preaching license. Grandfather wrote about the wonderful workings of the Grace of God in his book, which has become quite famous - The Pilgrims Progress.
Jane: Thank you Thomas. Now on to Elijah and his beautiful wife Mary. I am happy to have you here with us.
Elijah Fox & his wife Mary: Yes, don’t go anywhere without my wife, she’s like the oil that keeps me ticking. We do everything together.”
Jane: Elijah is the great grandson of George Fox, the man credited to starting the Religious Society of Friends or the “Quaker” movement, as you in the audience are probably more familiar with.
Elijah: “Pleased to be here ma’am.”
Mary: “Aye, that we are!”
Jane: Lastly, Mr. Bates, would you please make your introduction to the audience??
Mr. Bates: Why yes, Ms. O’Reily. I am Thomas Bates a humble servant of the Lord, and by His sovereignty I am here with you tonight. As Jane stated, I am a Puritan and ascribe to worship and doctrine that has been purified from worldly thought. The Lord Almighty and the Bible is our chief- not the church of England. I am happy to represent our ever growing Puritan population, by the grace of God.
Topic: Gender roles within society and the church
Elijah: “Well, I have always believed that the Lord created all people to be equals. This means that women, men, slaves, and masters are all on the same plane in the Lord’s eyes. That is how our community of Quakers sees the issue. My wife is here today with me because I believe that what she says is weighted just as much as my own opinion. What would you say Mary?”
Mary: That is right, we Quakers ascribe to 4 founding principles, and those are: the promotion of peace, Equality among people, Integrity, and simplicity. Women are seen as equals to all men. The Lord did not create us to be silent!!
Thomas: Just a bunch of crazy pacifists!
Jacob: That is a very interesting point Mary. I beg to differ, but the Bible specifically addresses the issue of Men and Women’s roles. Women are to take care of the home and children exclusively. They are to support their husbands and obey them in all things. Since they are sinful and decedents of Eve as seen in Genesis 3- their voice within society and specifically the Church should be much lower than that of a man’s. We men have to weigh their insights up to the Lord’s Word and Truth. The Bible backs up this claim exclusively. Do you dare go against the Word of God?!
Mary: I do not go against the Word of God, because that same word states gives honor and authority to women. Ester, Ruth, Mary Magdalene are just a several examples of women who were strong.
Jane: This brings up a very interesting point. What are your views lady and gentlemen about the sovereignty of the Bible?
Elijah: I do not dismiss the fact that the Bible was passed down from God to humans. But I believe that the Word of God is Christ, not the Bible.
Jacob: That is blasphemy!!
Elijah: Christ’s voice is stronger than any other authority.
Mary: We Quakers put precedence on listening and obeying the Spirit when He speaks. Our worship, our lives, our actions are dictated by “this Inner Light.” The inner Light creates personal insight. We do not have to have the Bible interpreted by a pastor or religious authority. Instead, God’s spirit resides within us and talks to each of us individually.
Elijah: My grandfather stated, “Christ has come to teach His people Himself” (George).
Jane: Thomas, do you agree?
Thomas: There is no doubt that the Bible is the Word of God, saying otherwise is blasphemy. I do agree with the Fox’s that one can interpret that Bible for himself - it does not have to be through a religious authority, like those crazy Catholics believe.
Jacob: May God spare their souls from the pits of hell!
Thomas: We Baptists encourage personal reflection and study of the Bible daily.
Jacob: We puritans also require fervent study of God’s word, on a personal basis as well as within the community. The Bible is central and is the supreme authority over humanity. This shows us that God is in utter control. The plight of Christians is to ascribe holistically to the Word of God, which is the Bible. We will never be able to do this fully because we are finite specks of dirt- in the Lord’s eyes. We will never measure up to his holiness.
Jane: Ok, moving on… let us talk now about the issue of authority. Do you believe in hierarchy of the church? Where does the power of the Church lie? Thomas, we will start with you.
Thomas: We Baptists like to avoid hierarchy within the church. There are no bishops or popes found within our church walls!! But, we do have a pastor and deacons. In terms of a central governing authority - we don’t have one!
Jane: What do you think of government’s role in relation to the church?
Thomas: I do not that outside authority should be telling my church what to do. The government should not have a say in what we do within our walls. Church and state should be separate!!
Jacob: I completely agree with you Thomas. The only Head of the Church is Christ. Government should not have a say in our affairs. I would ask you- where is the authority in your church - in the form of human accountability?? It seems very weak in my opinion. Puritans pride themselves in their strong central government. This group of godly men brings the Light of God into our lives through discipline. May the Lord be praised!!
Elijah: The Quakers have long since had dealing with the government. Our Lord said that we will be persecuted for His name! We rejoice in this. Our dear brothers and sisters have been put to death for their Quaker values.
Mary: We do not condone a hierarchy within our community. All men are created equal. In the eyes of the Lord, the monarch and my daughter are seen as equals. People are people. The government can give us regulations - but we follow the voice of Christ.
Jane: Thank you Mary. Folks, this has been a very invigorating discussion. Thank you for you insights! Unfortunately, we are about out of time. Stay tuned for tomorrow night’s continuation of this discussion.
Closing Music: “Celtic Tune 30.1”
Bibliography
Ellyatt, Lauren. "Enlightenment Explained." Helium, Where Knowledge Rules. 6 Sep 2007. Helium, Inc. <http://www.helium.com/tm/496460/understand-enlightenment-beneficial-influence>.
“Enlightenment, The.” Washington State University 6 Sep 2007. <http://www.wsu.edu:8080/~brians/hum_303/enlightenment.htm>.
"Far From Home 30.1." Free Play Music. 26 Sep 2007. Freeplaymusic.com 2007 <http://freeplaymusic.com/>.
“Isaac Newton Quotes.” Michael Moncur. The Quotations Page. 16 Sep 2007. QuotationsPage.com. 2007 <http://www.quotationspage.com/quotes/Isaac_Newton/>.
"On the Way to Ireland 30.1." Free Play Music. 26 Sep 2007. Freeplaymusic.com 2007 <http://freeplaymusic.com/>.
“William Shakespeare Quotes.” Michael Moncur. The Quotations Page. 16 Sep 2007. QuotationsPage.com. 2007 <http://www.quotationspage.com/quotes/William_Shakespeare/>.
"Until the End of Time 30.1." Free Play Music. 26 Sep 2007. Freeplaymusic.com 2007 <http://freeplaymusic.com/>.
“Voltaire Quotes.” Brainy Quotes. 16 Sep 2007. BrainyMedia.com. 2007 <http://www.brainyquote.com/quotes/authors/v/voltaire.html>.
“Voltaire Quotes.” Michael Moncur. The Quotations Page. 16 Sep 2007. QuotationsPage.com. 2007 <http://www.quotationspage.com/quotes/Voltaire>.
Sunday, March 24, 2013
Isaac Newton in Gulliver’s Third Book
It is common knowledge that Jonathan Swift’s Gulliver’s Travels falls in the satire genre. However, the true definition of satire means a more general critique than what can be seen in “Book III”. Throughout the book, Jonathan Swift consistently parodies everything about Isaac Newton. Not only does Swift specifically criticize Newton, but he also criticizes Newton’s discoveries, the Royal Society, which Newton was the president of at the time the book was written and published, and Newton’s views on religion. It seems as if Swift did not understand anything about Newton. He did not understand the purpose in Newton’s projects, and Newton’s personal life. One might say that Swift just did not care for all things Newtonian.
According to Michael White, a biographer of Isaac Newton, Swift had visited Newton’s home on numerous occasions; however, he never mentioned Newton in his various published letters. It is not surprising that Swift would have a dislike for the actual person. Robert Lacey reports, “Isaac Newton did not, in fact, get on very well with this illustrious fraternity [Royal Society]” (237). Swift’s portrayal of Newton and his colleagues is often absurd and amusing. This is common ground that authors to this day remain to stand on. Throughout literary history “the scientist has contributed to a still current subliterary cliché which represents the scientist as at best eccentric and faintly comic, often alien, often somehow “unsound,” and frequently positively evil” (Millhauser 288). Millhauser goes on to say about scientists in literature, “He was, rather, many unsavory things in one person: wizard, alchemist, atheist, vivisectionist, poisoner – not to mention that bumptious fellow who went in for the Other Discipline” (304). The utter contempt that must have been felt by Jonathan Swift toward Isaac Newton will become clear through careful observation of the text.
First, Newton’s discoveries brought a great deal of controversy into focus in the Eighteenth Century mind. Throughout “Book III,” Swift brings this controversy into view. Newton’s discoveries in optics were the first few noted. “He believed that white light was composite and not pure…” (Berlinski 78). In his composite light experiment Newton drilled a whole in his window shutters. The daylight from outside beamed in as a narrow stream of white light. In the path of the stream, Newton placed a prism, which broke the light into various colors. Furthermore, Newton worked the experiment backwards in order to return the colored light to its original form, white light. The experiment worked, and today we may be tempted to say that was an ingenious discovery; but the Eighteenth Century mind would question the purpose of this experiment. This experiment is much like those performed in the Academy of Projectors in Lagado. For instance, one projector was trying to extract sunbeams from cucumbers, one wanted to return human excrement to its original form, and one wanted to have spiders weave colorful webs. Though the projectors saw the utility in their work, it was difficult for others to see. Likewise, it was difficult for Swift to see any utility in Newton’s work, though Newton was certain utility existed. “It is proposed that Swift regarded the Newtonian science as not only useless, but, more importantly, as being essentially immoral in its consequences” (Kiernan 710).
Other discoveries of Newton include universal gravitation, laws of motion, principles of conservation, the reflection of telescopes, and developing a mathematical technique called calculus. One question spurred the fame of this philosopher, why should the apple fall straight down toward earth, not up, or diagonally, but down? This is where the idea of attraction entered the mind of Isaac Newton. From this precept, Newton worked out that the planets move in an ellipse, and the three laws of motion, “the second of these explaining the power of gravity and how it determined the motion of the planets and their moons, the movement of the tides, and apparently the eccentric behavior of comets” (Lacey 238). For the first time in history there was a mathematical formula to work out how and why the universe behaves the way it does. Again, Modern man would venture to say this is the greatest discovery of all time, but during the Eighteenth Century, this discovery had no utilitarian value. How was knowing how the planets are going to behave able to help with the problems that many people in the era face? This is the question that led Swift to parody such a great scientific mind as Newton. However, it should be noted that the argument that Swift made then still rings true today. With all of the pestilence, war, famine, and death consuming many modern nations, why do governments continue to spend billions of dollars to see what the other side of Mars looks like, or how other galaxies appear? To Swift the answer made just as little since as it does to us today. In “Book III,” Swift states, “They have likewise discovered two lesser Stars, or Satellites, which revolve about Mars, whereof the innermost is distant from the Center of the primary Planet exactly three of his Diamers…” (144). Swift, himself, seems to not give us the answer to the unstated question that he has posed.
Swift does, however, go on to critique Newton’s mathematics. To the most intelligent educated man, Isaac Newton’s Calculus was very hard to understand. In Robert Lacey’s book Great Tales from English History, Newton often lectured “to the walls” at Cambridge University. Lacey also states, “students often avoided his [Newton’s] lectures” (238). Swift parodies this when Gulliver:
…was at the Mathematical School, where the Master taught his Pupils after a Method scarce imaginable to us in Europe. The Proposition and Demonstration were fairly written on a thin Wafer, with ink composed of a Cephalick Tincture. This the Student was to swallow upon a fasting Stomach, and for three Days following eat nothing but Bread and Water. As the Wafer digested, the Tincture mounted to his Brain, bearing the Proposition along with it. But the Success hath not hitherto been answerable, partly by some Error in the Quantum or Composition, and partly by the Perverseness of Lads, to whom this Boluse is so nauseous, that they generally steal aside, and discharge it upwards before it can operate, neither have they been yet persuaded to use so long an Abstinence as the Prescription required” (158).
Similar to the students at Lagado, the students at Cambridge literally could not absorb the information that Newton was teaching them. Swift argues the inability to understand and absorb such theories is due to “error” in the computations. These elaborate calculations were used throughout Newton’s lifetime for the purpose of finding answers to man’s greatest questions. To Newton, everything could be explained through the use of mathematics. Edward Davis and Michael Winship state, “Galileo science must be applied only to knowledge that was absolutely certain – the kind that only mathematic and logic could provide” (123). If Davis and Winship were to stand before Newton in Glubbdubdrib while making that statement, they may have had an argument on their hands. Newton chose to use mathematics to prove the existence of many speculative notions. Constantly Newton searched through mathematical equations for the existence of God. Once he figured out that each planet traveled on a specific elliptical path, Newton realized that the planets were attracted to the Sun, which lead them to follow this path. Furthermore, he suggested that comets were God’s method of restarting the slowing universe. To Swift, questioning nature that we cannot control is irrelevant, and all scientific discoveries should benefit mankind.
The lack of utility in Eighteen Century Europe was a growing problem. Therefore, the problem that Swift had with Newton was not entirely scientific. Swift believed there was a lack of morality when it came to ‘philosophizing.’ Scientists in Laputa and Lagado were so focused on their discoveries and themselves that they were unaware of the world around them. This is similar to the science of Swift’s era. He felt that Newton’s science had a “tendency to lead men away from their moral fulfillment” (Kiernan 711). This cynicism could be due the widespread starvation of many of Swift’s fellow Irishmen. He felt that the money spent on these outrageous experiments could benefit his fellow countrymen. One particular section of the story echoes Swift’s frustration with the philosophers of his time:
In these Colleges, the Professors contrive new Rules and Methods of Agriculture and Building, and new Instruments and Tools for all Trades and Manufactures, whereby, as they undertake, one Man shall do the Work of Ten; a Palace may be built in a Week, of Materials so durable as to last for ever without repairing. All the Fruits of the Earth shall come to Maturity at whatever Season we think fit to chuse, and increase an Hundred Fold more than they do at present; with innumerable other happy Proposals. The only Inconvenience is, that none of these Projects are yet brought to Perfection; and in the mean time, the whole Country lies miserably waste, the Houses in Ruins, and the People without Food or Cloaths (150).
Furthermore, the constant “projecting” keeps the men from living their life to its fullest extent. This is reflected in the life of Isaac Newton. At the age of eighty-three, when Gulliver’s Travels, was written, Newton had never married. He never had seemed to have done anything to suggest that he had actually lived his life. Swift would argue that Newton’s quest was actually a quest for immortality, rather than that of reason.
To gain immortality in the Eighteenth century, one had to gain fame. From ancient history, men had discovered three tactics guaranteed fame: be in a position of power, be a notorious criminal, or make important discoveries. The latter being the tactic that Swift believed Newton was consumed with. “The tactic is applied in the episode of the Struldbruggs by turning the metaphorical immortality of those who have fame into literal immortality. Thus the lives of the Struldbruggs ironically parallel the lives of those who pursue fame in the real world” (Fitzgerald 492). For this reason, the Struldbruggs can be viewed as a direct parody on Newton. First, they do not seem to be able to relate or talk to their mortal neighbors. They come to a point when they can no longer enjoy the taste of food and drink. Therefore, the Struldbruggs, like Newton, do not enjoy the pleasures in life. Again, Swift leads us to believe that Newton is one of the people being parodied by speaking of how much they are hated by others. Swift states, “They were not only Opinionative, Peevish, Covetous, Morose, Vain, Talkative, but uncapable of Friendship…” (180). Furthermore, after eighty years old the minds of the Struldbruggs begin to deteriorate; therefore, they are removed from their employment, and property, which their heirs take over. As previously noted, at the time the novel was released, Isaac Newton was eighty-three years old. The removing of Struldbruggs from their place of employment could have been a hint to the members of the Royal Society that Newton had out lived his usefulness, and should be replaced.
Unexpectedly, Swift has Gulliver toy with the notion of living the life of those who wish to become immortal. This is a extremely tempting fantasy to Gulliver until he realizes in order to reach immortality, one has to give up much quality of life and one’s soul. For him, it would be horrid to be seconds from death for an eternity. Swift has Gulliver state, “The Reader will easily believe, that from what I had heard and seen, my keen Appetite for Perpetuity of Life was much abated. I grew heartily ashamed of the pleasing Visions I had formed, and thought no Tyrant could invent a Death into which I would not run with Pleasure from such a Life” (181). Therefore, to Swift, there comes a point in time that a person can no longer contribute to the betterment of mankind. When a person no longer is capable of discovering the smaller pleasures in life, such as companionship, they are no longer capable of bringing the future closer to utopia.
On the subject of utopia, Swift warns that a utopian society cannot exist unless all of mankind is freed from suffering. Because Swift did not see utility in the discoveries of Newton, Newton seemed to be the perfect target for “Book III.” “The story of Laputa made it possible to condemn Newtonian science because of its inhumanity, which is what Swift intended” (Kiernan 712). Newton’s intentions are arguable. On the one hand, he seems to have made a discovery that had a cascading effect, which has led to the comforts that we enjoy today. On the other hand, he felt that his discoveries were a way to prove the divinity of God. For this reason, Newton has been painted as a devout theologian. To Swift, a man cannot be both theologian and philosopher. In Laputa, Swift describes how incompatible science and mathematics were when Gulliver was fitted for a new suit of clothing. Swift stated, “He first took my Altitude by a Quadrant, and then with Rule and Compasses, described the Dimensions and Out-Lines of my whole Body, at which he entred upon Paper, and in Six Days brought my Cloths very ill made, and quite out of shape, by happening to mistake a figure in the Calculations” (136). The six days was representative of the creation story. In six days, God created the Heavens and Earth. In six days, Gulliver’s clothing was created with faulty calculations. During the Eighteenth Century, it was common knowledge that Newton was using mathematics “to compute when the Church of Rome would become the 11th Horn of the 4th beast in prophet Daniel’s vision” (Zacks 258). Furthermore, Newton’s work was to prove the existence of God. Instead, the discoveries lead to a new religion in which “the Breed of naked sheep” were led astray by Voltaire (Swift 154). In essence, the discoveries made by Newton unraveled the long withstanding work of the already fractured Church.
For the first time, it had been proven that “science contradicted Scripture” (Millhauser 302). The mystery and awe had been stolen away from the Christian faith. Swift felt that Newton and his astronomy colleagues “have great faith in judicial astrology, although they are ashamed to own it publickly” (138). Often Newton defended his position for discovery as the proof of the existence of God, who is still active in the world. However, his discoveries lead to the idea of an absent god. Swift warned that there was great danger in this way of thinking. He felt that the work of philosophers was being done in order to exalt themselves above God. Colin Kiernan paraphrases Swift as stating, “ Man should not magnify himself, nor demean God, to the point where he believes that, by his own powers, he can derive absolutes other than those given by God” (720). Newton, however, would argue that his discoveries prove the existence of God and do not debunk the Creator. In regards to Newton’s discoveries Richard Westfall quotes Newton as stating, “this most beautiful system of the sun, planets, and comets could only proceed from the counsel and dominion of an intelligent and powerful Being” (Westfall 155). It seems Newton and Swift would never see eye to eye on their ideas.
Newton felt that his discoveries could lead to a utopian society. However, Swift argued the failure to work for the betterment of mankind could bring no man closer to utopia or to God. There is, throughout “Book III,” a direct attack on Isaac Newton, his discoveries, the Royal Society, Newton’s religious beliefs, projects, and personal life. Though, in present day society, utility can be found from the discoveries that Newton made so long ago; the experiments he conducted in the Eighteenth Century made no sense to the modern gentleman. There was no way that Swift could have foreseen Newton’s impact on the world that we live in. It is important to understand that “Book III” was not solely a critique on Newton, although he was a leading, unseen character. Swift’s goal was to critique the various institutions that broke down he morality of all mankind and oppressed the masses. Though there may have been Gulliver’s Travels if Newton had never discovered a thing, in most probability, “Book III” may not have been as interesting.
Works Cited
Berlinski, David. Newton’s Gift. New York: Free Press, 2000.
Davis, Edward B. and Michael P. Winship. “Early Modern Protestation.” Science & Religion: A historical Introduction. Ed. Gary B. Ferngren. Maryland: Johns Hopkins U P, 2002. 117-129.
Fitzgerald, Robert P. “Swift’s Immortals: The Satiric Point.” Studies in English Literature. Vol. 24. Houston: Rice UP, 1984. 483-496.
Kiernan, Colin. “Swift and Science.” The Historical Journal 14.4 (1971): 709-722.
Lacey, Robert. Great Tales from English History. New York: Little, Brown and Company, 2004.
Millhauser, Milton. “Dr. Newton and Mr. Hyde: Scientists in fiction from Swift to Stevenson.” Nineteenth-Century Fiction 28.3 (1973): 287-304.
Swift, Jonathan. “Gulliver’s Travels.” Gulliver’s Travels: Norton Critical Edition. Ed. Albert J. Rivero. New York: W.W. Norton, 2002. 1-250.
Westfall, Richard S. “Isaac Newton.” Science & Religion: A historical Introduction. Ed. Gary B. Ferngren. Maryland: Johns Hopkins U P, 2002. 153-162.
White, Michael. Isaac Newton: The Last Sorcerer. Great Britain: Fourth Estate, 1997.
Zacks, Richard. An Underground Education. New York: Bantam Doubleday Dell, 1997.
Wednesday, March 13, 2013
Tenacious Hospitality: Welcoming the Unwelcomed
The lecture was presented by Maleesa Breeding and Dana Hood with guest speaker Suzetta Nut. Dr. Hood explained the purpose of the lecture as how society places the people who are grieving on the margins. She stressed that the lecture does not give answers, but only generates more questions. The lecture is based on the ongoing grief parents of children with special needs face. The first question Dr. Hood asks the audience is how Romans 12:9-16 can teach us what God has called us to do. The section of the scripture she stressed is to be willing to “associate with people of low position.”
Next, Dr. Hood read some quotes from the people who are part of these families. This part of the lecture evoked an emotional response from both the audience and myself. To me, it was more personal. I have thought and said many of the words that were up on the screen and entered my ears. My son is a child with a disability. I felt a sense of relief to realize that I am not alone in my struggles.
After the voices of the families were discussed, Dr. Hood explained that these families are involved in a never-ending cycle of the five stages of grief: denial/isolation, anger, bargaining, depression, and acceptance. I partially agree with this. However, as we later discussed in my special education class, most families do not go through an acceptance phase. It is more of a resolution/pro-active stage of grief. To reach acceptance is the same as saying overcoming. When a child is disabled, the family can never overcome or accept the disability; because it would mean that the disability will eventually end. The disability never ends, and the affected family must learn to deal with the disability through resolution. However, Dr. Hood did state that the five stages of grief model is “too simple.” She stated that many families are faced with a sense of hopelessness, especially at times of transitions.
The next section of the lecture focused specifically on Suzetta Nut, the mother of a child with a disability as well as a gifted child. Suzetta is the children’s minister at Highland Church of Christ. She said there is no end to disabilities; and because of this parents often learn to do things they never thought they could. Suzetta talked about the fatigue, financial, and emotional stress on the families. She stressed there is typically two ways that parents approach dealing with a child with special needs. They either act the victim, or they push through and pretend as if all will be well. Suzetta later introduces a third way that parents approach the issue. This approach is one that most parents take only after the other two approaches fail. This is when the parents reach an understanding that their child will never be like other children.
As I stated earlier, parents get to a point of resolution. The third approach of Suzetta Nut’s testimony is where the resolution stage happens. I personally have taken a pro-active approach on my most recent journey through the stages of grief. I have begun to question my previous decisions to try to make my son like everyone else through the use of medications. I realize now that my son was made by God and in the state that God has intended. Who am I to question that? Like Suzetta, I have told everyone to stop praying for my son to be better and just to pray that I can cope with the disability in a compassionate, loving manner. Just as Suzetta does, I also look as my son’s life and his accomplishments as a miracle of God. Suzetta’s experiences have reached me. I know that I can face anything as long as I keep faith in God, and remember that my son is a child of God.
Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality. ~ Romans 12:9-16
Next, Dr. Hood read some quotes from the people who are part of these families. This part of the lecture evoked an emotional response from both the audience and myself. To me, it was more personal. I have thought and said many of the words that were up on the screen and entered my ears. My son is a child with a disability. I felt a sense of relief to realize that I am not alone in my struggles.
After the voices of the families were discussed, Dr. Hood explained that these families are involved in a never-ending cycle of the five stages of grief: denial/isolation, anger, bargaining, depression, and acceptance. I partially agree with this. However, as we later discussed in my special education class, most families do not go through an acceptance phase. It is more of a resolution/pro-active stage of grief. To reach acceptance is the same as saying overcoming. When a child is disabled, the family can never overcome or accept the disability; because it would mean that the disability will eventually end. The disability never ends, and the affected family must learn to deal with the disability through resolution. However, Dr. Hood did state that the five stages of grief model is “too simple.” She stated that many families are faced with a sense of hopelessness, especially at times of transitions.
The next section of the lecture focused specifically on Suzetta Nut, the mother of a child with a disability as well as a gifted child. Suzetta is the children’s minister at Highland Church of Christ. She said there is no end to disabilities; and because of this parents often learn to do things they never thought they could. Suzetta talked about the fatigue, financial, and emotional stress on the families. She stressed there is typically two ways that parents approach dealing with a child with special needs. They either act the victim, or they push through and pretend as if all will be well. Suzetta later introduces a third way that parents approach the issue. This approach is one that most parents take only after the other two approaches fail. This is when the parents reach an understanding that their child will never be like other children.
As I stated earlier, parents get to a point of resolution. The third approach of Suzetta Nut’s testimony is where the resolution stage happens. I personally have taken a pro-active approach on my most recent journey through the stages of grief. I have begun to question my previous decisions to try to make my son like everyone else through the use of medications. I realize now that my son was made by God and in the state that God has intended. Who am I to question that? Like Suzetta, I have told everyone to stop praying for my son to be better and just to pray that I can cope with the disability in a compassionate, loving manner. Just as Suzetta does, I also look as my son’s life and his accomplishments as a miracle of God. Suzetta’s experiences have reached me. I know that I can face anything as long as I keep faith in God, and remember that my son is a child of God.
Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality. ~ Romans 12:9-16
Monday, January 28, 2013
William Blake
Garden of Love
I went to the Garden of Love,
And saw what I never had seen:
A Chapel was built in the midst,
Where I used to play on the green.
And the gates of this Chapel were shut,
And "Thou shalt not" writ over the door;
So I turned to the Garden of Love,
That so many sweet flowers bore;
And I saw it was filled with graves,
And tombstones where flowers should be;
And Priests in black gowns were walking their rounds,
And binding with briers my joys and desires.
I wander thro' each charter'd street,
Near where the charter'd Thames does flow,
And mark in every face I meet
Marks of weakness, marks of woe.
In every cry of every Man,
In every Infant's cry of fear,
In every voice, in every ban,
The mind-forg'd manacles I hear.
How the Chimney-sweeper's cry
Every blackning Church appalls,
And the hapless Soldier's sigh
Runs in blood down Palace walls.
But most thro' midnight streets I hear
How the youthful Harlot's curse
Blasts the new-born Infant's tear,
And blights with plagues the Marriage hearse.
I have no name
I am but two days old.—
What shall I call thee?
I happy am
Joy is my name,—
Sweet joy befall thee!
Pretty joy!
Sweet joy but two days old,
Sweet joy I call thee;
Thou dost smile.
I sing the while
Sweet joy befall thee.
My mother groand! my father wept.
Into the dangerous world I leapt:
Helpless, naked, piping loud;
Like a fiend hid in a cloud.
Struggling in my fathers hands:
Striving against my swaddling bands:
Bound and weary I thought best
To sulk upon my mothers breast.
And did those feet in ancient time
Walk upon Englands mountains green:
And was the holy Lamb of God,
On Englands pleasant pastures seen!
And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold:
Bring me my arrows of desire:
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my sword sleep in my hand:
Till we have built Jerusalem,
In Englands green & pleasant Land.
Blake shows contempt for society and the church. Blake must have felt that living within society’s boundaries restricted spirituality and individuality.
Although Blake’s father raised him to conform to society, he found it too constricting. Blake will strive if he breaks free from his rearing.
Blake warns that no one can stop his mind. Blake’s “Sword” is his pen. He will continue to fight with words. Blake will not end his battle until the views of England’s society changes.
The Garden of Love was once a beautiful, peaceful place where one could find God. The church has, now, turned its back on its people and restricted them to the point of spiritual death.
Blake’s use of symbolism is rich in this verse. Blake calls for spiritual awakening throughout the land. He tells the reader to turn on their inner light. The time for dark times is over. Your inner light will aid in awakening others.
In our media-driven society, it is difficult for a person to show individuality. If a person acts different, doctors are quick to medicate them so they are like everyone else. People far too often use plastic surgery and bariatric surgery to change what makes them different. The media pushes conformity in similar ways Blake’s society pushed conformity.
I went to the Garden of Love,
And saw what I never had seen:
A Chapel was built in the midst,
Where I used to play on the green.
And the gates of this Chapel were shut,
And "Thou shalt not" writ over the door;
So I turned to the Garden of Love,
That so many sweet flowers bore;
And I saw it was filled with graves,
And tombstones where flowers should be;
And Priests in black gowns were walking their rounds,
And binding with briers my joys and desires.
London
I wander thro' each charter'd street,
Near where the charter'd Thames does flow,
And mark in every face I meet
Marks of weakness, marks of woe.
In every cry of every Man,
In every Infant's cry of fear,
In every voice, in every ban,
The mind-forg'd manacles I hear.
How the Chimney-sweeper's cry
Every blackning Church appalls,
And the hapless Soldier's sigh
Runs in blood down Palace walls.
But most thro' midnight streets I hear
How the youthful Harlot's curse
Blasts the new-born Infant's tear,
And blights with plagues the Marriage hearse.
Songs of Experience
Infant Joy
I have no name
I am but two days old.—
What shall I call thee?
I happy am
Joy is my name,—
Sweet joy befall thee!
Pretty joy!
Sweet joy but two days old,
Sweet joy I call thee;
Thou dost smile.
I sing the while
Sweet joy befall thee.
Infant Sorrow
My mother groand! my father wept.
Into the dangerous world I leapt:
Helpless, naked, piping loud;
Like a fiend hid in a cloud.
Struggling in my fathers hands:
Striving against my swaddling bands:
Bound and weary I thought best
To sulk upon my mothers breast.
And did those feet
And did those feet in ancient time
Walk upon Englands mountains green:
And was the holy Lamb of God,
On Englands pleasant pastures seen!
And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold:
Bring me my arrows of desire:
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my sword sleep in my hand:
Till we have built Jerusalem,
In Englands green & pleasant Land.
Blake shows contempt for society and the church. Blake must have felt that living within society’s boundaries restricted spirituality and individuality.
Struggling in my father’s hands, / Striving against my swaddling bands,” (“Infant Sorrow;” p. 95; lines 5-6)
Although Blake’s father raised him to conform to society, he found it too constricting. Blake will strive if he breaks free from his rearing.
“I will not cease from Mental Fight, / Nor shall my Sword sleep in my hand, / Till we have built Jerusalem / In England’s green and pleasant Land.” (“And did those feet;” p. 124; lines 13-16)
Blake warns that no one can stop his mind. Blake’s “Sword” is his pen. He will continue to fight with words. Blake will not end his battle until the views of England’s society changes.
“I went to the Garden of Love, / And saw what I never had seen: / A Chapel was built in the midst, / Where I used to play on the green. / And the gates of this Chapel were shut, / And “Thou shalt not” writ over the door; / So I turn’d to the Garden of Love, / That so many sweet flowers bore, / And I saw it was filled with graves, And tomb-stones where flowers should be; / And Priests in black gowns were walking their rounds, And binding with briars my joys & desires.”
The Garden of Love was once a beautiful, peaceful place where one could find God. The church has, now, turned its back on its people and restricted them to the point of spiritual death.
“O Earth, O Earth, Return! / Arise from out the dewy grass; / Night is worn / And the morn / Rises from the slumberous mass.” (“From Songs of Experience;” p. 88; lines 11-15)
Blake’s use of symbolism is rich in this verse. Blake calls for spiritual awakening throughout the land. He tells the reader to turn on their inner light. The time for dark times is over. Your inner light will aid in awakening others.
In our media-driven society, it is difficult for a person to show individuality. If a person acts different, doctors are quick to medicate them so they are like everyone else. People far too often use plastic surgery and bariatric surgery to change what makes them different. The media pushes conformity in similar ways Blake’s society pushed conformity.
Friday, January 18, 2013
Robert Browning
Porphyria’s Lover
The rain set early in to-night,
The sullen wind was soon awake,
It tore the elm-tops down for spite,
And did its worst to vex the lake:
I listened with heart fit to break.
When glided in Porphyria; straight
She shut the cold out and the storm,
And kneeled and made the cheerless grate
Blaze up, and all the cottage warm;
Which done, she rose, and from her form
Withdrew the dripping cloak and shawl,
And laid her soiled gloves by, untied
Her hat and let the damp hair fall,
And, last, she sat down by my side
And called me. When no voice replied,
She put my arm about her waist,
And made her smooth white shoulder bare,
And all her yellow hair displaced,
And, stooping, made my cheek lie there,
And spread, o'er all, her yellow hair,
Murmuring how she loved me — she
Too weak, for all her heart's endeavour,
To set its struggling passion free
From pride, and vainer ties dissever,
And give herself to me for ever.
But passion sometimes would prevail,
Nor could to-night's gay feast restrain
A sudden thought of one so pale
For love of her, and all in vain:
So, she was come through wind and rain.
Be sure I looked up at her eyes
Happy and proud; at last I knew
Porphyria worshipped me; surprise
Made my heart swell, and still it grew
While I debated what to do.
That moment she was mine, mine, fair,
Perfectly pure and good: I found
A thing to do, and all her hair
In one long yellow string I wound
Three times her little throat around,
And strangled her. No pain felt she;
I am quite sure she felt no pain.
As a shut bud that holds a bee,
I warily oped her lids: again
Laughed the blue eyes without a stain.
And I untightened next the tress
About her neck; her cheek once more
Blushed bright beneath my burning kiss:
I propped her head up as before,
Only, this time my shoulder bore
Her head, which droops upon it still:
The smiling rosy little head,
So glad it has its utmost will,
That all it scorned at once is fled,
And I, its love, am gained instead!
Porphyria's love: she guessed not how
Her darling one wish would be heard.
And thus we sit together now,
And all night long we have not stirred,
And yet God has not said a word!
Soliloquy of the Spanish Cloister
Gr-r-r — there go, my heart’s abhorrence!
Water your damned flower-pots, do!
If hate killed men, Brother Lawrence,
God’s blood, would not mine kill you!
What? your myrtle-bush wants trimming?
Oh, that rose has prior claims —
Needs its leaden vase filled brimming?
Hell dry you up with its flames!
At the meal we sit together;
Salve tibi! I must hear
Wise talk of the kind of weather,
Sort of season, time of year:
Not a plenteous cork-crop: scarcely
Dare we hope oak-galls, I doubt;
What’s the Latin name for “parsley?”
What’s the Greek name for Swine’s Snout?
Whew! We’ll have our platter burnished,
Laid with care on our own shelf!
With a fire-new spoon we’re furnished,
And a goblet for ourself,
Rinsed like something sacrificial
Ere ’tis fit to touch our chaps —
Marked with L. for our initial!
(He-he! There his lily snaps!)
Saint, forsooth! While brown Dolores
Squats outside the Convent bank
With Sanchicha, telling stories,
Steeping tresses in the tank,
Blue-black, lustrous, thick like horsehairs,
— Can’t I see his dead eye glow,
Bright as ’twere a Barbary corsair’s?
(That is, if he’d let it show!)
When he finishes refection,
Knife and fork he never lays
Cross-wise, to my recollection,
As do I, in Jesu’s praise.
I the Trinity illustrate,
Drinking watered orange-pulp —
In three sips the Arian frustrate;
While he drains his at one gulp.
Oh, those melons? If he’s able
We’re to have a feast! so nice!
One goes to the Abbot’s table,
All of us get each a slice.
How go on your flowers? None double?
Not one fruit-sort can you spy?
Strange! — And I, too, at such trouble,
Keep them close-nipped on the sly!
There’s a great text in Galatians,
Once you trip on it, entails
Twenty-nine distinct damnations,
One sure, if another fails:
If I trip him just a-dying,
Sure of heaven as sure as can be,
Spin him round and send him flying
Off to hell, a Manichee?
Or, my scrofulous French novel
On grey paper with blunt type!
Simply glance at it, you grovel
Hand and foot in Belial’s gripe:
If I double down its pages
At the woeful sixteenth print,
When he gathers his greengages,
Ope a sieve and slip it in ’t?
Or, there’s Satan! — one might venture
Pledge one’s soul to him, yet leave
Such a flaw in the indenture
As he’d miss till, past retrieve,
Blasted lay that rose-acacia
We’re so proud of! Hy, Zy, Hine ...
“St, there’s Vespers! Plena gratiâ
Ave, Virgo! Gr-r-r — you swine!
I was very disturbed when I read “Porphyria’s Lover.” I thought, “Oh my! I didn’t just read a poem about auto-erotic asphyxiation, did I?” Browning’s poetry is, by far, more different than anything else we have read. It is so violent. Browning feels that sin motivates people. According to Browning, Victorian times brought about a sense of moral decay. He was attempting to find an end to the struggle between morality and sensuality. There is also an outcry against religious instability found in Browning’s poetry. Overall, he was trying to make the reader more aware of the world in which they lived.
“That moment she was mine,…I am quite sure she felt no pain.” (“Porphyria’s Lover;” lines 36-42)
In order for the character to maintain the innocence of this moment of prohibited sex forever, he strangles the young girl. It is this fine line between sensuality and morality that the character struggles with.
“And this we sit together now, / And all night long we have not stirred, / And yet God has not said a word!” (“Porphyria’s Lover;” lines 58-60)
The character is still satisfying his senses by his play and embrace of Porphyria’s corpse. He tells us that his actions are acceptable because God has not struck him down. God has done nothing. Browning is prompting the reader to ask where The Church is when all of this immoral behavior is going on.
Text: “G-r-r-r – there go, my heart’s abhorrence!...would not mine kill you!” (“Soliloquy of the Spanish Cloister;”)
This monk is having evil thoughts about Brother Lawrence. He has hatred in his heart. The character is thinking of killing Brother Lawrence. Browning is trying to get the reader to realize that even the most trusted members of The Church are not free from sin.
Stanza 9 of “Soliloquy of the Spanish Cloister” (lines 65-73)
The monk even speaks of striking a deal with Satan in order to betray his brother. The speaker says, however, that he plans to betray Satan as well. A sin such as a monk making a deal with Satan is one of the worst sins that one could commit. This is a good example of how Browning is trying to get the reader to see the severity of the crimes committed by those in charge of The Church.
The visions that Browning gives us from his poetry are not only reflective of his era, but also reflective of ours. Browning’s use of monks throughout “Soliloquy of the Spanish Cloister” allows the reader to see that not even the holiest of men are not free from sin. They cannot be trusted either. In today’s society there is also a distrust of clergy. In “Porphyria’s Lover,” we get a portrait of a murderer who likes to toy with the corpse of his victim. This is not unlike men such as Jeffrey Dahmer. The similarities between both societies are astounding.
Monday, December 3, 2012
A Literary Analysis of the Letter to the (2) Corinthians
Each of Paul’s letters serves a specific purpose. In my exploration of Paul’s purpose for 2 Corinthians, I will give a brief history, give a summary to the letter, share what I took the message to be, compare my understanding with other understandings, look at the structure that Paul uses, and examine how this letter fits into the formation of ministry. First, Paul wrote 2 Corinthians to the church in Corinth and the Christians throughout Achaia in 55 A.D. Paul wrote this letter because he felt that his first letter did not accomplish its purpose, which was to explain what it means to be a Christian. Paul was concerned because the Corinthians had still not completely given up their pagan lifestyles, and there were many that opposed Paul. Therefore, he wrote the letter.
In the first section of the letter, Paul greets the church and the Christians in Achaia. He praises God and asks for comfort for himself and his brethren. Next, Paul tells of his trouble in Asia. He said they almost perished, but God spared them from such a fate. Next, Paul shares with the readers his change in travel plans. He states it would be too painful to make the trip at the moment, and he wishes to spare the Christians in Corinth from this pain. Paul then begins to speak to them of forgiveness at this point.
In the next section, Paul now goes into the apostolic ministry part of his letter. He tells the Corinthians it is because he is a believer in God that he does not preach his message for profit. Paul now tells the Corinthians only through Christ will they find the full glory or “radiance” of God. Paul goes on to explain the reason he preaches is not for what we all see before us, but for what we cannot see, our eternal reward. In chapter 5, Paul explains this reward as a heavenly home. He then reminds the Corinthians that we all must face judgment. Next, Paul tells them he is not trying to force them to follow God, but he is giving them a choice or “opportunity.” Paul then goes on to explain Christianity as rebirth, and as Christians, we all have a responsibility as “ambassadors” for Christ. Paul then states in 5:21 “God made him who had no sin to be sin for us.” Paul follows this by explaining the trouble he has endured in the name of Christ and asking the Corinthians to open their hearts to him. Paul now reaffirms that we are all a part of one God. Paul explains though he did regret hurting the Corinthians by his first letter, he no longer regrets sending it, because the letter made them repent. He explains that Godly sorrow leads to salvation, while worldly sorrow only leads to death.
The next section of Paul’s letter is the collection or hortatory section. Paul commends the Macedonians for being so generous, and he then asks the Corinthians to be as generous. Paul now tells the Corinthians that he is sending Titus of his own free will and asks that they accept him as their brother. Paul tells them he has been proud of them for wanting to help those in Jerusalem, and they should live up to their “eagerness” to help. He says, “each man should give what he has decided in his heart to give” (9:7). Paul tells them that their action of giving will bring the church together and help it to grow.
The final section of Paul’s letter changes gears a bit. At this point (ch. 10), Paul feels he must defend his ministry more fully. He explains that he only lives in the world, but he does not live of the world. He says his authority comes from God in order to build Christians up not to pull them down (10:8). Paul explains he is the same in person as he is in his letters. He reaffirms his authority by explaining he boasts of the Lord, not of himself. Next, Paul explains what makes those against Paul false prophets. One main point is that false prophets charge for their sermons, another is that they are a burden to those they preach to, and finally a true preacher loves his congregation. Paul drives home his message at this point. He explains the hardships he has endured in the name of Christianity. He then explains that through complete weakness and suffering, we find the grace of God. He says, “For when I am weak, then I am strong” (12:10). Paul then explains that he wants nothing of the Corinthians but their faith. He shares his love with them and he will be grieved for those who have not repented. Paul warns the Corinthians that on his return he will not spare any that have sinned and not repented. He asks them to look inside themselves and see if Christ is with them. Paul now closes the letter by telling his brothers to “Aim for perfection, listen to my appeal, be of one mind, live in peace” (13:11).
I feel that Paul’s overall message is quite simple, he wants the people to truly accept God into their hearts the way that he has and to understand what it means to be a Christian. I feel the central point of the letter is the focus of the entire letter. I feel Paul purposefully put his break in thought in 6:3-7:1 to draw our attention to this message. He feels that the Corinthians have not seen the grace of God, because they do not show love and forgiveness to their brothers. They do not show a sense of pride in their Lord. Paul feels they have not realized that they will find God only if they live through hardship in the manner that he has. He grieves for them because they still allow fleshly desires control their lives. Paul wants to help them by getting them to give up their fleshly possessions in order to give to the church in Jerusalem. Paul lets them know that he has suffered greatly for his brothers, and he reminds his brothers that they will only find God’s grace in their weaknesses.
My understanding of Paul’s message differs greatly from DeSilva’s, because he focuses more on “What makes a person a worthy Christian leader?” (586). DeSilva feels this was the most important part of Paul’s final letter to the Corinthians. I, on the other hand, feel that Paul touched on this greatly, but it was not his central message. To me his central message is what makes a Christian a good Christian. The two concepts are closely interrelated, but not all Christians are born leaders. Perhaps though DeSilva is trying to say role model instead, which I feel would have been a more appropriate term. DeSilva also focuses more on allowing “God’s presence to shine through” (586-7). I agree with DeSilva when he states that “for in his [Paul’s] weakness God’s strength is known” (587) is part of Paul’s message. This, to me, is when God’s presence shines through. Throughout the entire letter, the line that stands out the most to me is “For when I am weak, then I am strong” (12:10). Next DeSilva and I both added giving to the poor as part of the central message of Paul. However, the New International Commentary focuses more on generosity as being key than just adding it to something else. DeSilva added the sense of community where I did not. I failed to add this, because the idea of community is still new to me. I have only just begun to understand what community truly means in the last couple of months. Therefore, it did not jump out to me; though, I can certainly see it now. Furthermore, Tenney agrees with DeSilva on the picture of the ministry being important as well as the teaching on giving. However, he also focuses on the “prospects beyond death” as being significant to Paul’s message.
The structure Paul uses for 2 Corinthians is of great interest to me. Paul starts out his message slow and sincere. He voices his concern. Then he becomes very harsh as if he is punishing a child. He ends the letter again, slow and sincere. The letter reminds me of a symphony it gradually crescendos and ends in peaceful harmony. Maybe we should use this as a metaphor for Paul’s message. Being a Christian is a difficult task in which we must loudly boast our praises unto the Lord, but its goal is peaceful unity and harmony. Paul has two main breaks in thought to help get this message across according to the New International Commentary.
These are as follows:
thought a (1:1-2:13)
thought b (2:14-6:2)
thought c (6:3-7:1)
thought b1 (7:2-7:4)
thought a1 (7:5-13:14)
From what I have learned on chiasms, I feel that 6:3-7:1 is where Paul’s main point/message lies. Which, as I have said before is, what it means to be a Christian, and to fully accept God into your heart.
Finally, DeSilva states, “Each text was written to serve some specific pastoral needs and answer a range of important questions arising out of the life of the church.” To DeSilva, 2nd Corinthians is Paul’s guidebook for the minister. He puts great emphasis on making sure you are ready to truly be a minister before you try. Do not go into ministry for financial or economical gain. Sincerity is the most important trait of a minister. Do not take from the poor, or as Paul would put it, be a “burden” to others for your own personal gain. Finally, make sure your congregation upholds the laws of God by helping them to recognize their sin and encouraging them to repent. I think overall, Paul is trying to build a church that is unified and loving he wants nothing, but faith in God from his congregation. Paul wants his people to understand it is not easy to be a Christian. The work is tedious and tiresome, but the rewards are immense.
In the first section of the letter, Paul greets the church and the Christians in Achaia. He praises God and asks for comfort for himself and his brethren. Next, Paul tells of his trouble in Asia. He said they almost perished, but God spared them from such a fate. Next, Paul shares with the readers his change in travel plans. He states it would be too painful to make the trip at the moment, and he wishes to spare the Christians in Corinth from this pain. Paul then begins to speak to them of forgiveness at this point.
In the next section, Paul now goes into the apostolic ministry part of his letter. He tells the Corinthians it is because he is a believer in God that he does not preach his message for profit. Paul now tells the Corinthians only through Christ will they find the full glory or “radiance” of God. Paul goes on to explain the reason he preaches is not for what we all see before us, but for what we cannot see, our eternal reward. In chapter 5, Paul explains this reward as a heavenly home. He then reminds the Corinthians that we all must face judgment. Next, Paul tells them he is not trying to force them to follow God, but he is giving them a choice or “opportunity.” Paul then goes on to explain Christianity as rebirth, and as Christians, we all have a responsibility as “ambassadors” for Christ. Paul then states in 5:21 “God made him who had no sin to be sin for us.” Paul follows this by explaining the trouble he has endured in the name of Christ and asking the Corinthians to open their hearts to him. Paul now reaffirms that we are all a part of one God. Paul explains though he did regret hurting the Corinthians by his first letter, he no longer regrets sending it, because the letter made them repent. He explains that Godly sorrow leads to salvation, while worldly sorrow only leads to death.
The next section of Paul’s letter is the collection or hortatory section. Paul commends the Macedonians for being so generous, and he then asks the Corinthians to be as generous. Paul now tells the Corinthians that he is sending Titus of his own free will and asks that they accept him as their brother. Paul tells them he has been proud of them for wanting to help those in Jerusalem, and they should live up to their “eagerness” to help. He says, “each man should give what he has decided in his heart to give” (9:7). Paul tells them that their action of giving will bring the church together and help it to grow.
The final section of Paul’s letter changes gears a bit. At this point (ch. 10), Paul feels he must defend his ministry more fully. He explains that he only lives in the world, but he does not live of the world. He says his authority comes from God in order to build Christians up not to pull them down (10:8). Paul explains he is the same in person as he is in his letters. He reaffirms his authority by explaining he boasts of the Lord, not of himself. Next, Paul explains what makes those against Paul false prophets. One main point is that false prophets charge for their sermons, another is that they are a burden to those they preach to, and finally a true preacher loves his congregation. Paul drives home his message at this point. He explains the hardships he has endured in the name of Christianity. He then explains that through complete weakness and suffering, we find the grace of God. He says, “For when I am weak, then I am strong” (12:10). Paul then explains that he wants nothing of the Corinthians but their faith. He shares his love with them and he will be grieved for those who have not repented. Paul warns the Corinthians that on his return he will not spare any that have sinned and not repented. He asks them to look inside themselves and see if Christ is with them. Paul now closes the letter by telling his brothers to “Aim for perfection, listen to my appeal, be of one mind, live in peace” (13:11).
I feel that Paul’s overall message is quite simple, he wants the people to truly accept God into their hearts the way that he has and to understand what it means to be a Christian. I feel the central point of the letter is the focus of the entire letter. I feel Paul purposefully put his break in thought in 6:3-7:1 to draw our attention to this message. He feels that the Corinthians have not seen the grace of God, because they do not show love and forgiveness to their brothers. They do not show a sense of pride in their Lord. Paul feels they have not realized that they will find God only if they live through hardship in the manner that he has. He grieves for them because they still allow fleshly desires control their lives. Paul wants to help them by getting them to give up their fleshly possessions in order to give to the church in Jerusalem. Paul lets them know that he has suffered greatly for his brothers, and he reminds his brothers that they will only find God’s grace in their weaknesses.
My understanding of Paul’s message differs greatly from DeSilva’s, because he focuses more on “What makes a person a worthy Christian leader?” (586). DeSilva feels this was the most important part of Paul’s final letter to the Corinthians. I, on the other hand, feel that Paul touched on this greatly, but it was not his central message. To me his central message is what makes a Christian a good Christian. The two concepts are closely interrelated, but not all Christians are born leaders. Perhaps though DeSilva is trying to say role model instead, which I feel would have been a more appropriate term. DeSilva also focuses more on allowing “God’s presence to shine through” (586-7). I agree with DeSilva when he states that “for in his [Paul’s] weakness God’s strength is known” (587) is part of Paul’s message. This, to me, is when God’s presence shines through. Throughout the entire letter, the line that stands out the most to me is “For when I am weak, then I am strong” (12:10). Next DeSilva and I both added giving to the poor as part of the central message of Paul. However, the New International Commentary focuses more on generosity as being key than just adding it to something else. DeSilva added the sense of community where I did not. I failed to add this, because the idea of community is still new to me. I have only just begun to understand what community truly means in the last couple of months. Therefore, it did not jump out to me; though, I can certainly see it now. Furthermore, Tenney agrees with DeSilva on the picture of the ministry being important as well as the teaching on giving. However, he also focuses on the “prospects beyond death” as being significant to Paul’s message.
The structure Paul uses for 2 Corinthians is of great interest to me. Paul starts out his message slow and sincere. He voices his concern. Then he becomes very harsh as if he is punishing a child. He ends the letter again, slow and sincere. The letter reminds me of a symphony it gradually crescendos and ends in peaceful harmony. Maybe we should use this as a metaphor for Paul’s message. Being a Christian is a difficult task in which we must loudly boast our praises unto the Lord, but its goal is peaceful unity and harmony. Paul has two main breaks in thought to help get this message across according to the New International Commentary.
These are as follows:
thought a (1:1-2:13)
thought b (2:14-6:2)
thought c (6:3-7:1)
thought b1 (7:2-7:4)
thought a1 (7:5-13:14)
From what I have learned on chiasms, I feel that 6:3-7:1 is where Paul’s main point/message lies. Which, as I have said before is, what it means to be a Christian, and to fully accept God into your heart.
Finally, DeSilva states, “Each text was written to serve some specific pastoral needs and answer a range of important questions arising out of the life of the church.” To DeSilva, 2nd Corinthians is Paul’s guidebook for the minister. He puts great emphasis on making sure you are ready to truly be a minister before you try. Do not go into ministry for financial or economical gain. Sincerity is the most important trait of a minister. Do not take from the poor, or as Paul would put it, be a “burden” to others for your own personal gain. Finally, make sure your congregation upholds the laws of God by helping them to recognize their sin and encouraging them to repent. I think overall, Paul is trying to build a church that is unified and loving he wants nothing, but faith in God from his congregation. Paul wants his people to understand it is not easy to be a Christian. The work is tedious and tiresome, but the rewards are immense.
Monday, November 19, 2012
I Desire Mercy, Not Sacrifice
By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done. (NIV Genesis 2:2-3)
“Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy. (Exodus 20:8-11)
The sabbath is defined as “a day of religious observance and abstinence from work.” It is the fourth commandment handed down to Christians and Jews by their common creator. It is a rule that many of Christians forget to follow on a weekly basis.
Many Christians see the sabbath as Sunday, but they are truly mistaken. We worship on Sunday because in worship we are celebrating our life and birth. We are celebrating the birth of the universe. Look very closely to the word Sun-day.
In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, “Let there be light,” and there was light. God saw that the light was good, and he separated the light from the darkness. God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day. (NIV Genesis 1:1-5)
Therefore, the sabbath would actually be on Saturday, as Sunday is the day that the Sun was created. Some faiths, including Christian faiths, do worship on Saturday. In their way of worship, they are keeping the day Holy. In Judaism, the sabbath is a sacred day, which they do not work, nor do they drive on Saturday. Many Catholic churches also worship on the sabbath, for that is when they often hold evening mass.
I do believe that there are many American Christians that overlook the "Keep it holy" part of our fourth commandment. Many Christians spend the wee hours of their Saturday mornings and late Saturday evenings partying it up. I have seen these same Christians in church, looking worse for wear, and fighting major headaches due to hangovers on Sunday mornings. This is the type of hypocrisy in Christian Americans that many critics of Christianity speak of.
As Christians, though, do we rest on the sabbath? Not always. Now there are certain professions where it is not possible to rest on each and every Saturday. These professions are law enforcement agencies, medical professions, and other similar civil service agencies. But in those professions, though the person is not resting, are they keeping the day Holy?
I am convinced that sacrificing your day of rest to be one of the body is Holy. If we sacrifice our day of rest to ensure the safety and welfare of others, are we not being the Lord's hands and feet in the world?
With that being said, I have seen many, many changes for American Christians in my lifetime. As a child there was one store in town that was open on Sundays, and most others were closed for the majority of the day on Saturdays. There were no restaurants opened on Sunday, and going downtown on Sunday meant walking through a ghost town. Today, most business excluding offices and such are opened on both Saturday and Sunday. Due to the economy, many Christians must work on the sabbath, as they need to on Sunday as well. However, I am not convinced that they are breaking God's law. Again, to sacrifice your day of rest in order to ensure the welfare and safety of others is a Christian act.
Jesus has taught us that one who has sacrificed for the sake of another is still keeping the sabbath.
At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. When the Pharisees saw this, they said to him, “Look! Your disciples are doing what is unlawful on the Sabbath.”
He answered, “Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests. Or haven’t you read in the Law that the priests on Sabbath duty in the temple desecrate the Sabbath and yet are innocent? I tell you that something greater than the temple is here. If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.”
Going on from that place, he went into their synagogue, and a man with a shriveled hand was there. Looking for a reason to bring charges against Jesus, they asked him, “Is it lawful to heal on the Sabbath?”
He said to them, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath.” (Matthew 12:1-12)
Do you believe that working for income on a Saturday and Sunday is keeping the sabbath? I do. I feel that a person who does such in order to provide food, shelter, and clothing to their families. I feel that the economy makes working on the sabbath necessary. We need to remember, as Christians, that the Bible was written for a different time and circumstances. Keeping the sabbath does not come before caring for your brothers and sisters, whether they be family or strangers.
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