We see the reference to the chimney sweepers cry, which then ties into every blackening church appalls. I believe this can be read literally, which is the actual blackening with smoke from the chimneys of the industrial revolution. We can read this as a criticism of the industrial revolution as the blackening of the church, the stopping and polluting of what is morally good. On a metaphorical way we can see the blackening church as a criticism through color imagery, black symbolizes evil and therefore it represents bad. The church is an organization which should help the poor is blackened metaphorically with shame.
The play immediately opens up into a scene of disagreement between opposing members of the Montague and Capulet houses. It begins with the purposeful decision of Sampson to “bite [his] thumb at them” (I.1.40), expressively indicating a sense of “disgrace” (I.1.41) towards the approaching Montagues. Then, when Tybalt joins the crowd, he addresses Benvolio, “What, drawn, and talk of peace? I hate the word/As I hate hell, all Montagues and thee” (I.1.67-69), indicating his disdain for Benvolio’s hypocrisy in waving his sword while calling for peace. He explicitly declares his hatred for the Montague family; yet, in this scene as well as in subsequent scenes, there is no mention of the precise reasoning behind the hatred.
The weimar republic and anxieties of growing nazism is manifested in metropolis where Lang warns from the outset of the film through a biblical allusion to the “tower of babel” where a title card reads “the hands that built the tower of Babel knew nothing of the dream of the brain that conceived it” in which lang juxtaposes the symbolic “hands” and “head” in a prejudiced society where resentments will inevitably fall into rebellion. These resentments come to light in a sequence that begins with a high angle wide shot of evil maria enticing the workers to “ let the machines starve, you fools- let them die!”. In addition, the mise en scene depicts the workers crowding around her as she riles them up by putting their exasperations towards the uprising, in comparison to hate week in 1984 where individual frustrations are put towards a common enemy. Lang uses biblical allusion in the symbolic metaphor “the mediator between the head and the hands must be the heart” at the end of the film alluding to an old testament where freder brings together the “hands” of his father and the “hands” of grot to signify the triumphant end to a rebellion. Hence, rebellions occur when oppressed individuals in an autocratic society feel unable to express their
John Milton’s Paradis Lost is an extravagant poem enlisting the elegance of man’s first act of disobedience towards God. Thus, referencing upon the consequences that result from it. Though Milton’s predicament is seemingly hopeless, he manages to endure. Posing as a puissant figure, standing amongst God’s army of fellow angels, “As when though stood 'st in Heav’n uprights and pure; That glory then, when thou no more waft good” (Milton), Satan has pronounced himself as a more evolved threat of God’s army. In which, Satan withstands the subtle title of an embellishing evil as well as the opening of danger given the opportunity.
The dark forest, as well as the city of Babylon, are also significant elements that the authors use to reveal the sinful nature of the young son and Goodman Brown. Babylon, the antithesis of Jerusalem, is “The great mother of harlots and the abominations of the earth” (Revelation 17:5, ESV). A city where the young son [You] “can never find lonesome place, A lonesome place to go down on your knees, And talk to your God, in Babylon, You’re always in a crowd in Babylon” and even further away from the Father (“The Prodigal Son”, para.11). Similarly, the dark forest, counter to the Garden of Eden, is symbolic of the fall of man. It is the place where Brown “came forth at sunset” to start a journey that needed to be completed “twixt now and sunrise”, denoting his journey into sin and away from the light of God (Hawthorne,
“The rage for revenge . . . always makes bad things worse.” This quote from “Revenge” encapsulates the main point that Dickens, the author, disputes throughout the novel, which is that revenge can never be good or beneficial. In Great Expectations, Miss Havisham, Magwitch, and Orlick use revenge as motivation, but they only cause harm to themselves and others in the end.
Taking the desert as an example, it is often reckoned as a wasteland filled with derelict and forlorn images. Unbearable daytime and grisly nights render the land all the more desolate. Men tend to take the despairing plight as a demise of a villain in a story rather than give an end of protagonists living there happily. Crime and punishment also have been incarnated in many characters from a wide range of literary works. Here, in The Holy Bible, both Cain and Jonah are the incarnations of crime and punishment.
The Good News is about God. —- Let’s look first at the bad news… 1. Bad News: We are all sinners… Romans 3:23 says, “For all have sinned, and come short of the glory of God;” “Sin” is a term that means to miss the mark. When we lie, hate, lust, or gossip. These transgressions fall into Sin categories: lust of the eyes, lust of the flesh, the pride of life - Our own conscience convicts us, that we have all missed the mark, a perfect standard set by God.
That enemy could be Satan, and if he has betrayed unto him, it means that he had committed some sin. Hence, the only way of being forgiven and getting his salvation is if God batters his heart. He asks God not to convalesce him but to “break” and “burn” him (line 4) as the only way of making him new and chaste again. That way, by battering his heart, the speaker thinks that God will make him deserving of standing before him
Although this is an unpopular position, it is the absolute accuracy and an indictment concerning fallen humankind. Each and every spiritually unregenerate individual, a religious Jew or an irreligious Gentile is a sinner. To sin is to break God’s Law (1 John 3:4), knowing or unknowingly. Ignorance of God’s law is not an excuse for sin. According to God’s righteous verdict, all have sinned sin in words, thoughts and deeds.