Conflict and Resolution in Herbert's Discipline George Herbert’s struggle to be humble enough to fully accept God’s undying love can be located within each of his poems. The way in which Herbert conveys this conflict is by utilizing structure as well as metaphysical techniques. This combination of literary devices creates a physical reality that allows Herbert, or the poetic speaker, to “make his feelings immediately present” (245). These devices, at first, appear to be artificial and contradictory to the poet’s goal of making God’s word visible. Instead, literary techniques, for Herbert, help to emphasize how God controls everything from daily life to literature.
Predestination in Book III of Paradise Lost Milton's purpose in Paradise Lost is nothing less than to assert eternal providence and justify the ways of God to men - a most daunting task. For Milton to succeed in his endeavour, he has to unravel a number of theologiccal thorns that have troubled christian philosophers for centuries. Since his epic poem is, essentially, a twelve book argument building to a logical conclusion - the 'justification of the ways of God to men' - he will necessarily have to deal with these dogmatic problems, and, in doing so, reveal his own take on the Christian theology. What we receive in Paradise Lost, however, is Milton's final conclusion concerning these issues; to discover how he worked a number of them out, and the supportive proofs he employed, one must turn to another text, De Doctrina Christiana. This means that certain words, concepts and statements that Milton puts forward within his epic poem carry a heavy weight, being nothing less than the intense compression of a massive theological argument.
Is God the real truth? Without richness for God in their heart, we can see why so many struggle and fall into self-hurt and other dependency issues. Will it be science or the Word of God one has to search their soul? This should n... ... middle of paper ... ...d. Genesis teaches us about human identity, civilization, natural world and human relationships. God’s message is clear, we are to take the Bible seriously and not just a piece of literature but also factual knowledge of how we began.
The contents of the Sermon on the Mount demands on Jesus' followers - they are moved-on from complying with an outward set of universal values to surrendering themselves - body, mind and soul - to the ways of God. To take on not only the laws of God for humankind, but his very persona, through Jesus Christ. To view the Sermon on the Mount is to emphasise our utter helplessness and show, unambiguously, our total need of new birth in Christ. But Jesus' words, provide comfort and hope and blessing to those who are willing to walk with him. The Sermon on the Mount addresses much more than even these wonderful promises.
The Power and Glory writing assignment “The spirit is willing but the flesh is weak”. (Matthew 26:41) These words of Jesus are thematic in both the novel, The Power and the Glory, by Graham Greene, and the poem, “Batter my heart, three-personed God”, by John Donne. Both the whiskey priest and the speaker of the poem are involved in a battle between their sinful flesh and their spirit, which seeks the Divine. They also admit their sin and commit themselves to God. In both the novel and the poem, the authors use similar paradoxes to describe the character’s relationship with God while the search for holiness takes each on a different path.
The speaker of the poem offers himself to the Lord, presumably at an altar, as signified by the title and shape of the poem. The first couplet of the poem states, “A broken ALTAR, Lord thy servant rears / Made of a heart, and cemented with tears” (1-2). The poem states that the altar is broken, however, because this poem is metaphysical it is safe to assume that the speaker’s heart is broken too. The altar is not literally made of the speaker’s heart but the two objects are symbolically interchangeable. Stating the altar is “made of heart” and “cemented with tears” is textual evidence that verifies the brokenness of the speaker’s heart in comparison to the altar, and therefore reveals the metaphysical conceit at work within the poem.
Although Edwards did have the depiction of God’s wrath in mind when he performed this sermon, the main goal was to accurately describe to his audience their standing before God, or what dilemma they were in. Many modern readers view Edwards as a man who just wanted to call down fire and brimstone on his hearers, but Edwards just wanted to tell them what he thought to be true. According to the Bible, what he preached then is still true now. Sinners in the Hands of an Angry God "is intended to create a spiritual crisis by calling to the fore one's desperate and lost condition, which one may have been totally unaware of" (Harding 38).
Job initially doesn't understand why God does this because he has always been righteous in the sight of the Lord. His friends believe his suffering is a direct result from the sin in Job's life but as the text explains, they are clearly ignorant. Job questions God directly, however God challenges him to explain how the universe was created and how it is ordered. Job's error is his presumption that God's ways and his omnipotence are humanly comprehensible. God both rebukes Job and makes his most direct reply to Job's earlier question: "What is the Almighty, that we should serve him?
Finally, Sinners in the Hand of an Angry God shows Jonathan Edwards' passion for people to come to the same understanding of God as he (and most other Puritans) held. Through these three literary pieces we will see how the Puritan mind struggles with the goals of inner and outer piety, and how they concern themselves with the eternal position of their soul. Jonathan Edwards, as a model of Puritan life, lived a life that concerned itself greatly with appearing and feeling godly. Most of the Personal Narrative shows Edwards in a struggle between delighting in God, and returning "like a dog to his vomit," (176) and going the way of sin. It seems, though, as Edwards grew in his faith, his concern for piety grew even further.
C.S. Lewis directly assess how a metaphorical view of modernism has hindered the Christian view by stating, “Almost our whole education has been directed to silencing this shy, persistent, inner voice; almost all our modern philosophies have been devised to convince us that the good of man is to be found on this earth”(Lewis 620). This conflicts with Christian theism because Christians believe that God is the ultimate reality. Theism and modernism conflict with metaphysical questions and also with epistemological questions. Theism believes that God is the giver of all wisdom and knowledge, while modernism comes from a more selfish point of view that knowledge is gained by oneself, through reason and logic.