William Blake, in his two poems "The Lamb" and "The Tyger" approaches these questions we have had ourselves. Both poems give a viewpoint on religion that shows innocence and vulgar, as well as the frightening and baffling. The poems both ask a question about the creator a.k.a God. In the Lamb, Gods question is answered. The child knows that the one who created him is the same being that created the Lamb, lines 17 and 18, Blake writes: "I a child & thou a lamb;/ We are called by his name".
"[W]hen thou doest alms, let not thy left hand know what thy right hand doeth" counsels the Bible, thus setting the precedent for all well-meaning members of western society concerning their charitable intentions (Matt. 6.3). Humanity 's motivation to aid others, regardless of the outcome, is oft times spotted by the subtle struggle between selflessness and selfishness. Flannery O 'Connor captures this classic conflict between good and evil in Southern Grotesque fashion through her characters, the protagonist Sheppard and his foil, Rufus Johnson, in [comment2] "The Lame Shall Enter First". [comment3] Challenging the literal paradigm of light and darkness, O 'Connor weaves together well crafted characterization, cryptic dialogue, and both biblical and literary allusion in this paradoxical plot and, by way of Sheppard and the antithetical Rufus, blends the black and white of Christian dogma into an ironic grey.
Edwards really lets the message of “Gods wrath” sink into our minds to show how mighty, powerful, and capable the Lord is. The Lord gives us many opportunities to rely on Him and when we need his love and mercy the most. People ignore that and believe they can be their own gods. This is not right because Jesus says in John 14:6 “I am the way, the truth, and the life. No one can come to the father except through me.” Meaning that the only way to not end up in Hell is to except Jesus Christ into your heart.
From this quote, we learn that Eliphaz is trying to comfort Job by reassuring him that nothing happens to honorable men. Eliphaz tells Job that those who plant evil ultimately meet their fate because of G-D. From this statement we know that in the time which the bible was written people believed that G-D was both omnipotent and omniscient, two premises that have been discussed on a scholarly level. There is some ambiguity to Eliphaz’s statement as today there are many people who are evil that end up getting away with their crimes. Another major takeaway from this quote is the biblical sense of friendship. Eliphaz is trying to soothe Job’s anxiety by making a bold claim.
In the text ‘The Gay Science’ by Friedrich Nietzsche he sets a heavy tone through his negative dialogue while Stephen Crane, Author of ‘A Man Said to the Universe’ offers a more unconcerned tone. In contrast to Nietzsche and Cranes’ writing, King David in Psalms twenty-three completely worships God and sets an adoring tone. The purpose of this essay is to provide the audience with a clear understanding of each narrator 's viewpoint of the divine and how they significantly differ each others. Friedrich Nietzsche gives the narrator of ‘The Gay Science’ a very ery and maligning tone as he speaks to this nonexistent co defendant in the murder of the divine. The narrator sees god as figurative corpse that has suffered in death.
All things considered, in A Masque of Reason (1945) and A Masque of Mercy (1947) Frost set out to investigate man 's relationship to God. In the previous, he made an ironical, witty rendition of the Book of Job, giving Job a role as the prototypical current realist blameworthy of pride in accepting human reason 's energy to enter puzzle and for blaming God for bad form toward him. Frost 's God reprimands Job with diversion to exhibit the critical part both abhorrence (i.e. Satan) and confidence play in taking man 's actual measure and characterizing the connection amongst God and man as far as perfect, not human, equity. As Stanlis appears, Frost 's contention is pointed essentially at the hubristic pragmatists, monists, and self-assured people of his own day.
However, the noticeable structural differences between “Hymn” and Shelley’s most famous ode, “Ode to the West Wind,” lend credence to the likelihood that Shelley chose one over the other deliberately for “Hymn.” Also, given the premise of “Hymn” is Shelley speaking to the Spirit, having, “vowed that [he] would dedicate [his] powers / To thee and thine”, the weight of such a promise is better reinforced with the divine gravitas of a hymn when compared to an ode (Shelley). In addition, the poem features religious language and imagery, such as the use of the word “consecrate” at the beginning of stanza II, reference to the concepts of, “Demon, Ghost, and Heaven” all being named manifestations of lesser poets trying to capture the Spirit in stanza III, and the ending lines of the anecdote in stanza V, “Sudden, thy shadow fell on me; / I shrieked, and clasped my hands in ecstasy!” which portray the speaker as falling into what could be considered a position of prayer upon seeing the Spirit (Shelley). Nevertheless, if Shelley had entitled the poem “Ode to Intellectually Beauty” I doubt it would have compromised the work’s artistic
James 1:17 says “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.” This verse speaks of the Unchangeable Nature of God. Prior to this verse James describes Spiritual maturity, and part of this maturing process is the testing of faith, and subjection to temptation which is a constant inner struggle of a sinful human nature. Verse 17 is the encouragement that in the midst of testing and temptation we can be sure of God’s “invariable goodness.” He only gives good gifts and “His own perfection and invariability are seen by contrast with the heavenly light-giving bodies, the variation of lights and shadows.” God isn’t like the sun which shines for a time and then hides in the shadows of clouds or of night for a while before shining again. God is always good, and “God’s gifts are invariably good. In all the changes of a changing world they never vary.” A God who never differs from Himself means that “In coming to Him at any time we need not wonder whether we shall find Him in a receptive mood.” We can trust that “He is always consistent with his character of love and righteousness.
My flesh and my heart may fail, but God is the strength of my heart and my portion forever. Psalm 73:26, 4. Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Isaiah 41:10 5. Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.
“Before the world intruded” By Michele Rosenthal is portraying identity by its different use of literary devices in the poem such as a metaphor, a simile, and imagery. Moreover, Rosenthal uses a metaphor in order to grasp the reader’s attention and make one sympathize with her cause. The following quote “When Ideas were oceans crashing” (Rosenthal. 3), is comparing ideas with oceans crashing, hence making it a metaphor. The device shows how her ideas can sometimes be harsh and opposing to other’s beliefs because oceans crashing to the seashore are never similar to one another and can sometime be coarse.