Rhetorical Analysis "Fear is an instructor of great sagacity and the herald of all resolutions. "- Ralph Waldo Emerson. “Sinners in the Hands of an Angry God,” was a sermon written and delivered by American reverend Jonathan Edwards in 1741, and was an outstanding example of the potentially dominant convincing powers of the use of Rhetoric. The sermon, even when read silently, is effective in projecting a specific interpretation of the wrathful nature of God and the sinful nature of man.
Jonathan Edwards argues to the sinning members of the congregation who have not yet accepted Christ that God’s penalties for their iniquities and lack of faith are ineludible to any mortal, and that no attempt to overthrow Him exists that is capable enough. To deliver his point to his audience, Edwards employs multiple rhetorical devices such as simile, polysyndeton, imagery, metaphor, and hyperbole. A simile is present at the beginning of his speech, when he tells the sinners that their “wickedness make[s] [them] as it were heavy as lead.” This connection magnifies how sin poisons one’s soul and causes them to sink into the depths of Hell.
Arthur Miller's utilization of incongruity in The Crucible shows exactly how tricky the human species is. He makes a situation that spins around the congregation and how the general population must take after their decrees and keep their dedication to God, however all they truly do conflicts with their ten edicts. John submitted infidelity by yearning for Abbigail when he was at that point wedded to Elizabeth and had constructed a family with her. Abigail is desirous of Elizabeth for having John and her yearning for retaliation drives her to lie and control the town as she did. It is essentially unexpected how all through every one of the allegations and guards, everyone would lecture their confidence in God and the congregation yet whatever they did was definitely not what they were required to.
In Kingsolver's The Poisonwood Bible, religion is key. The family dynamic - at least superficially - revolves around the father's mission to bring the teachings of Baptism and the Bible to Kilanga, a village in the Congo. It becomes clear that this mission is really only the father's: the Price women in the novel, although originally somewhat excited about this experience, are not nearly as passionate as Nathan, the actual preacher of the religion, the active missionary. While the women are not as devoted to the mission's goals as Nathan, only Adah articulates why; only Adah discusses why she does not believe in God, and why she disagrees with the Western world's intent on converting African people to a religion which acts, in Leah's words,
These themes raise questions about what faith is and the qualifications of gaining and strengthening it. The song opens with the line, “I need you to soften my heart and break me apart.” Scripture gives examples of God softening and hardening hearts. In the Old Testament, God hardens Pharaoh’s heat. In the New Testament, God softens Paul’s heart on the road to Damascus.
Steinbeck begins the story with heavy handed parallels between Jim Casy and Tom Joad and Jesus Christ and his apostle, Simon Peter, respectively. Throughout the story, Steinbeck’s main communistic points are delivered by Jim Casy, who, in addition to sharing initials with Jesus Christ, is a Christ-like figure. However, before Casy shares anything too radical, Steinbeck is careful to establish similarities between Casy and Christ, starting when Casy tells Tom, “I went off alone, an' I sat and figured. The sperit's strong in me, on'y it ain't the same. I ain't
A fraternal melancholy! For both I and Bartleby were sons of Adam” (889). Even though the narrator was not guilty of being disobedient at this moment, he was growing angrier at Bartleby due to his refusal to do his job. This ultimately lead him to not serving God because he would eventually stop being of assistance to Bartleby, which may have let to stating that he turned into a pillar of salt a that
The stories of Abram and Isaac lying about their wives to kings of the area show a less than a stellar side of both otherwise great men. The first incident was when Abram entered into Egypt because of famine, and he lied regarding his and Sarai relationship because he was scared harm would befall him due to Sarai’s great beauty (King James Version, 1611 version, Genesis 12: 11-12). Due to this deception regarding Sarai, Abram received numerous gifts from Pharaoh. This presents Abram’s lack of faith in God’s protection, and his selfishness by the willingness to force his wife into an improper relationship (Tullock, & McEntire, 2012). Additionally, the plague on Pharaoh’s house begs the question of how far things went between him and Sarai as Abimelech did not suffer the same fate as Pharaoh.
“It certainly is my opinion that a book worth reading only in childhood is not worth reading even then” (qtd. in Root, Jerry, and Martindale, 90). Although arguments have been made that C.S. Lewis’s novel, The Lion, The Witch, and The Wardrobe is purely a children’s book, the novel itself holds a deeper religious meaning due to its parallels with The Bible and the morals it supports.
In her book “ A perfect Mess”, she shines light on how the bible connects to modern life. She goes about telling her experiences that exemplify how in “not so great” moments, God sees his child in need of his perfect love. In the article “ How Should I Live Life as a Christian Teen?” written by Catiana Nak Kheiyn, she discusses how even though we face hardships, God is on our side guiding us through it all. The article and the book both mention how we can get caught up in the false perceptions of Christianity. As a Christian, a man made list of do’s and dont’s does not exist.
“There’s nothing remarkable in their making a man foolish, in women winning men To sin, for Adam our father was deceived just so, and Solomon, and also Samson, Delilah was his death and later David Endured misery for Batheba’s beauty. Women ruined them: how wonderful if men could love them well, but never believe them!” (130). Ever since Adam & Eve days, females have been seen as femme fatale. As “An alluring and seductive woman, especially one who leads men into compromising and dangerous situations.
Rachel Burrell Hanson English II May 20, 2016 The Poisonwood Bible Faith can be lost throughout time. In The Poisonwood Bible, this proves to be true especially in the case with Adah, Leah and their father, Nathan Price. Adah and Leah, two reliable narrators, both end the novel believing their father to be unprincipled, thus dramatically shaping the tone of the novel regarding Nathan Price. Adah starts the novel skeptical of her father and she observes his arrogance towards others, while Leah admires Nathan Price.
In Barbara Kingsolver’s The Poisonwood Bible the Price family follows their missionary father, Nathan Price, to the Congo. Throughout the novel the children start out excited for the trip, but as time goes on they are longing to go home. Leah Price, the middle daughter, starts off ready for the journey and the new things she will learn and find and even though she is a girl from Bethlehem, Georgia she doesn’t hesitate to do anything to fit in. The surroundings, culture and people in the Congo begin to change her and she learns how to do new things and is enlightened in what she believes.
The title, The Poisonwood Bible, is an excellent title for the plot of this book. “Tata Jesus is bangala” (331), which has two different meaning because bangala means precious and also the poisonwood tree. Reverend Price says this phrase at the end of every sermon, but he mispronounces the word bangala so that it means poisonwood tree. So the locals think he is saying “Jesus is the poisonwood tree” instead of “Jesus is precious.” This makes the title very important because it makes the Congolese not want to know God because they think He is poisonwood.
A Poisonwood Bible When describing Patrice Lumumba, Barbara Kingsolver uses complementary wording that makes the reader like him, or at least respect him. The Belgian doctor puts a cast on Ruth May’s arm on page 149 and calls Lumumba “the new soul of Africa”, which introduces Lumumba to the reader as a positive idea. When Leah sees Lumumba on pages 221-222, he’s described as “a thin, distinguished man” and that “when he stood to speak, everyone’s mouth shut... Even the birds seemed taken aback”. This portrayal makes him appear smart and scholarly and the reader is partial to him.