...Scholarly Journal Summary The “Journal for the Study of the Old Testament” had a very interesting topic that is discussed almost an unlimited amount of times in today’s society. The topic is sex, and how it is defined in Leviticus, with particular attention to Leviticus 18:6-23. This is due to the fact that in chapter 18 of Leviticus, it is formatted in such a way where it is laid out as law, or apodictic law. The author tries to deviate from just explaining what the scriptures mean in its context, but instead tries to use the contextual format from the chapters before and after chapter 18 to see what its true interpretation should lay on. Leviticus Chapter 18:6-23 is Lord God talking to Moses about the things that the Israelites shall not do. God speaks to Moses telling him to tell the people of Israel what he is telling him and no to do as others do. “You shall not do as they do in the Land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not follow their statutes” Leviticus 18:3. (Collins, Harper pg 177) Shortly after God states this to Moses, he describes multiple different ordinances of law dealing with Sexual Relations. A great deal of these ordinances deal with Incest Relationships, such as “None of you shall approach anyone near of kin to uncover nakedness” Leviticus 18:6. (Collins, Harper pg 177) Along with that verse there are multiple others deal with uncovering nakedness of your father, your...
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...Paper One Assignment for Film One (F1) ARTH 334 James Jackson February 7, 2015 “The Kid” debuted in 1921 written and directed by Charles Chaplin is great film about a poor man (played by Charles Chaplin) who runs into a situation that tests his morals and character. He finds an abandoned baby orphan on the street and not having the means to support another person he still decides to care for this child (played by Jackie Coogan) and teaches him what he knows about the world. This film perfectly presents a good balance of comedy and drama in a way that makes you sympathize with the main characters and route for their happiness of staying together. Three specific items to concentrate on are its camerawork, editing, and sound. The camerawork (Cinetography) aided in the story telling of this film by using match on action, specifically different scene angles showing different views within same scene and adding continuation to the story. This type of scene change allowed for movement of the subject as it was occurring to various places and continue temporal continuity. I noticed however the camera was always still with limited left and right panning action only. Adding more movement to the camera through tracking shot could have possibly made the scene more fluid in motion avoiding the viewer from orienting themselves at every scene change. It would have been possible for Chaplin to add this technique as it was already available and featured in an Italian film in 1914...
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...Introduction to the Bible as Literature English/Religious Studies 115 CRNs: 32306, 32307, 32306, 35587 Lincoln Hall 120 Monday and Wednesday 9:00-9:50 am Friday Sections Professor Rachel Havrelock Associate Professor Department of English raheleh@uic.edu Office 1909 University Hall Office Hours: Monday, Wednesday and Friday 1:00-2:00 pm Professor Scott Grunow Lecturer Department of English Cobelli@aol.com Course Description This introductory class presents a literary perspective on the Bible. Texts from the Bible stand at the center of analysis, while accompanying textbooks help us to contexualize biblical materials within history. Each week revolves around a particular theme with one lecture on the Hebrew Bible/Old Testament and one on the New Testament. Themes include creation, birth, the hero, the mountain, the community, the Temple, suffering, and the end of time. As we place biblical texts in their historical contexts, we will consider the Bible as a literary work with distinct genres, themes and conventions. The thematic connections between the Hebrew Bible and the New Testament will be explored at the same time that differences in their style and message are investigated. While reading the Bible, we will develop a vocabulary for discussing literary texts as well as a vocabulary specific to texts from the ancient world. This lively and pluralistic course provides a thorough introduction to the literature of the Bible. Course...
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...heavens, when no plant of the field was yet in the earth and no herb of the field had yet sprung up-for the LORD God had not caused it to rain upon the earth, and there was no one to till the ground; but a stream would rise from the earth, and water the whole face of the ground- then the LORD God formed man from the dust of the ground” (Gen. 2:4-8). In this same paragraph, I noticed that the writers refer to God as “LORD God”, but in chapter 1 God is called, “God.” Also, in the first one God creates everything in 6 days and rests on the 7th, but in the second account there is nothing about how many days it took the LORD God to create everything. In the book, The Old Testement A Historical and Literary Introduction to the Hebrew Scriptures, Coogan states, “ Finally, in the second account no mention is made of seven days, heavenly bodies, or divine rest, just as in the first no...
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...hardens Pharaoh’s heart, instead of Pharaoh hardening his own heart. (CD, 11/6) In the second variation, Pharaoh’s ability to choose has been stripped away from him resulting in Pharaoh never making the promise of letting the people of Israel go that he makes in the first variation. It is possible that God strips away Pharaoh’s free will as a punishment for disobeying him. But it is also possible that God wants to use the plagues to make an example for the people of Egypt about who they are dealing with: an all powerful God’s chosen people. (CD 11/6) God is the God of Israel and is therefore on their side over the side of the Egyptians, as God sees only his chosen people, the Israelites, and their enemies, the Egyptians in this case. (Coogan, 101) This means that it is possible that God is seeking retributions for the wrongs that were brought against the chosen people of Israel. (CD 11/6) This argument can be supported by the irony of the tenth plague, in which all of the firstborn children of Egypt are killed, mirroring the death of Israel’s firstborn in Exodus 4:23. (CD 11/6) Expanding on this, the Israelites would not listen to Moses when he told them who God was (Exodus 6:9) so it is possible that God had to take the time to show them who he is and the power that he has. Finally, God stated at the beginning, before the plagues started, that he wanted to ensure that the people of Egypt understood that God is LORD, so by multiplying the plagues, he is multiplying “signs...
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...will argue interreligious communities need to be accessible and open to learn traditions of other faiths. The interreligious faith communities can start with respecting the differences and similarities of each other’s religions. Respecting the differences of other religions is essential for society to understand other religions and one of the obligations in interreligious relations. We can even expound the idea of respecting the differences of other religions into being an obligation of a Christian. Coogan states, “What way can religions encourage society in general to grant equality to other traditions with beliefs and practices perhaps antithetical to its own?” (Coogan 1998) How can the religious society be more vulnerable to other traditions, but maintain their own traditions? I am encouraged by Coogan's statement, “The world’s major religious traditions have both reflected and shaped the values of the societies of which they have been an inseparable element” (Coogan 1998). It encourages me to think historically how Moses, Martin Luther, John Wesley, and Martin Luther King have helped shape religion and society into what it have become today. How can we respect the differences of other religions? Until attending graduate school, I never worried about other religions and learning their faith traditions. I accepted everyone with very few...
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...E, D, and P’s (Coogan, 43). At first it started out with the problem of timing for the different names of God that the J’s and E’s focused on. The J’s were the Yahwist; claiming to the idea that the name Yahweh starts from the begging, in Genesis. The E’s were the Elohist; with the idea that the name Elohim is what starts at the begging of the Torah, and it is not until God reveals His name, Yahweh, to Moses in Exodus that Yahweh becomes the main name for God. After the J’s and E’s there are the D’s and P’s to be considered. The D’s shortened for Deuteronomic focused more on the book of Deuteronomy and its contents. The P’s were the Priestly group focusing more on the ideas and concepts of law, rituals, and other such matters. The four divisions are divided into J, E, D, and P; some having a few similarities, but it is the differences that make them unique. The Yahwist, or the J’s, being one of the oldest groups, have a unique idea of God, giving him anthropomorphic qualities, and focusing on the images and ideas the Torah gives of God having these human like mannerisms; as in the Garden of Eden when he forms the humans, walks with them, and talks to them there is a personal closeness. The J’s also focus more on the area of Judah in there ideas. The Elohist do not see God as so personal; the E’s see God from a more indirect position; not as close as the J’s do. To the Elohist God works more through dreams, angels, and prophets (like Abraham and Miriam) (Coogan, 45). The E’s were...
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...The valley of the dry bones There are many translations of the Old Testament. Some use a more modern language that make it easier to read and understand, some used close to the original translation with words that many people would have to look up, and some have a happy medium of both the original text mixed with a modern translation to aid in understanding. Even though every bible is worded different the message stays the same with Ezekiel 37: 1-14. In this passage the prophet Ezekiel is having a vision. God has taken him to a valley full of dried out bones that have been scattered about. This is when God asks Ezekiel if he thinks the bones could live. Ezekiel is smart and answers God by saying that only that he, the lord, could know the answer. God then demonstrates his power by telling Ezekiel to prophesy to the bones. While Ezekiel is prophesying the bones reconnect, form tendons, muscles, skin, and become living people. God then tells Ezekiel that he will restore his people from their grave, and that the land of Israel will once again become his land[1]. The meaning of Ezekiel 37 can sometimes be hard to understand. The scribes who first interpreted the Old Testament took the text literally. They believed that the Old Testament was saying that the bones were those of the dead Israelites, and thought the message was about actual resurrection of the dead[2]. The scribes are most likely wrong, but at the time they had no way of knowing a hundred percent of what the...
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...clay in the hand of the potter, so are you in my hand, O house of Israel." - Jeremiah 18:6 Covers the transition from last days of the kingdom into exile. Warnings to repent are unheeded, and Jerusalem falls. Jeremiah then predicts future restoration after seventy years of exile, and warns the remaining Judeans not to go down to Egypt. Jeremiah is distinguished by his understanding of God's will, his acceptance of it, and his willingness to persist with the much unappreciated ministry to which God had called him. much of the Messiah and His kingdom. His greatest prophecy was probably Chap. 31. “In Ezekiel’s eyes, an exile is not a permanent conception, for Yahweh will lead his people from Babylon back to the promise land” (Coogan). Either Ezekiel or his editor would accept the restoration of the monarchy, but with limited power. Ezekiel’s vision of restored Jerusalem wouldn’t be part of a royal quarter. Ezekiel repeated the divine judgment upon Israel the primary offenses of when the nation is guilty, idolatry and ritual impurity. God used him in a miraculous and powerful way. He appointed Ezekiel to watch the House of Israel and to warn them that if they did not repent and turn back to God, he would execute the final stage of his judgment on them. Ezekiel not only prophesied doom and gloom for those living in his time, he also brought a message of hope for the future, for all people. Using highly symbolic language, Ezekiel described the fate of a number of nations...
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...The Babylonian Captivity (the key points) The Babylonian exile was the period in Jewish history during which the Jews of the ancient Kingdom of Judah were captives in Babylon. According to the Hebrew Bible, there were three deportations of Jews to Babylon. The first, in 597 BCE, involving king Jeconiah and his court and many others, a second in 587 BCE of the next king, Zedekiah, and the rest of the people, and a possible deportation after the assassination of Gedaliah, the Babylonian-appointed governor of Yehud Province, possibly in 582 BCE. The forced exile ended in 538 BCE after the fall of Babylon to the Persian king Cyrus the Great, who gave the Jews permission to return to Yehud province and to rebuild the Temple; but most Jews chose to remain in Babylon.[citation needed] The captivity and subsequent return to the Land of Israel and the rebuilding of the Second Temple in the Jerusalem are considered significant events in Jewish history and culture, which had a far-reaching impact on the development of Judaism. The term "Babylonian captivity" is sometimes used when referring to the Avignon Papacy, a period of Medieval Catholic history, because of perceived parallels between the two.[1] In the late 7th century BCE, the kingdom of Judah was a client state of the powerful Assyrian empire. In the last decades of the century Assyria was overthrown by Babylon, an Assyrian province with a history of former glory in its own right. Egypt, fearing the sudden rise of the Neo-Babylonian...
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...This brings forth the second long term cause of the Troubles, the religious conflict. The Northern Irish population is predominantly Christian, with majority being Protestant and the minority being Catholics. (Coogan, 1916; The Morning After) This divide is one which had been in place since the formation of the Church of England during the Reformation in the 16th Century, when the Irish population remained faithful to the Roman Catholic Church (Sulutvedt ). Already at this stage in history, the majority of Ireland’s protestants were living in the northern counties, so when the partition occurred 1921 (Coogan, The Twelve Apostles) the South, which was populated mostly by Catholics, became the Republic of Ireland, wile the North became Northern Ireland. (Coogan, 1916; The Morning After) However, with the formation of Northern Ireland, the main religion went from being Catholic to Protestant. The Protestants had, shrewdly, been able to secure the area for themselves, and although there was a significant Catholic population, the Protestants managed to keep themselves firmly in power. (Wiepking) They did so through Northern Ireland’s outdated political system, in which only land owners were allowed to vote, and this meant that...
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...Plato’s Allegory Plato is known today as one of the greatest philosophers of all time, allowing him a prominent place in the history of philosophy. To fully appreciate Plato's ideas and viewpoint, it is important to understand his contributions to rationalism and his perception of human knowing. It is also essential to know and appreciate how his Allegory of the Cave depicts rationalism and human knowing, and parallels Christian thought. Finally, comparing and contrasting Plato’s worldview with that of his students Aristotle will provide a broader understanding of rationalism and human knowing, and Plato’s allegory. Plato made many important contributions to philosophy as well as to the rationalist tradition. Rationalism is the philosophy that knowledge is acquired by reason without resort to experience (Princeton, n.d.). The first thing Plato taught was that our concepts and knowledge are gained independently of sense experience (Stanford, 2004). This teaching does not resonate with me, and I believe that while this may apply to some people, it does not apply to everyone—including myself. The second element he argued is that reason is superior to sense perception because sensation is incapable of providing the necessary elements which are present in knowledge (Nash, 1999). I partially agree with the reasoning of this element; however, I do believe that intuition—a sensory experience—can trump knowledge at times. Sometimes you may not have the knowledge to understand a situation...
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...SOS-440 Final Paper According to Author Rex A. Hudson, “Terrorists are motivated not only by psychological factors but also very real political, social, religious, and economic factors, among others. These factors vary widely”. Accordingly, the motivations, goals, and ideologies of ethnic separatist, anarchist, social revolutionary, religious fundamentalist, and new religious terrorist groups differ significantly. (Hudson, 1999) Therefore, each terrorist group must be examined within its own cultural, economic, political, and social context in order to better understand the motivations of its individual members and leaders and their particular ideologies. (Federal Research Division, Library of Congress, 1999, para. 54) I will use Hudson’s assertion as my theoretical framework to analyze if my findings are compatible with a plausible assertion that terrorism is based off social and political views of the people who see their current state as unjust. The National Liberation Army (Ejército de Liberación Nacional or ELN) is a revolutionary guerrilla army; who have fought in the Colombian Civil War since it began in 1964. The ELN advocate a composite Communist ideology of Marxism and Liberation Theology. The ELN was founded by Fabio Vásquez Castaño and other Colombian rebels trained in Communist Cuba; upon the Vásquez Castaño death, the ELN was headed by a series of Roman Catholic priests, exponents of Liberation Theology. (Brittain, 2010) Most notable was the Priest Camilo...
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...But the reason why Jesus even needs to expand upon the Old Testament’s principles is fear of deception. He seeks to eradicate falseness, those who act perfectly but house perverted ideas, by condemning those who “look righteous to others, but inside are full of hypocrisy and lawlessness” (Coogan, 1781). Once again, he does not abolish the laws stressed in the former revelation, but affirms and elaborates to avoid deceit. The New Testament highlights the importance of obedience from the heart because attitudes and intentions surpass technical observance of the law. He suggests the people of Moses believe they are holy, that they lead holy lives as long as they obey the ceremonial rules. Jesus strongly disagrees. He explains people can respect and follow all the rules but still live wicked and greedy lives internally, and Jesus does not see that as real faith to God....
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...In Jerry Spinelli’s Crash, John Coogan, otherwise known as Crash, is a person whom, over time, changes considerably. When we first met Crash, he was a disrespectful, rude, and wild boy. For example, when he first notices Webb, he thinks that he shouldn't let him pass: “... I knew what I had to do [...] Don't let him pass.” (Spinelli 2). This goes to show that he is a blasphemous boy who thinks that he shouldn't let the guy amble down the street without confronting him. It also shows that he is abusive and barbaric because he challenges the boy even though he is a total stranger. Later in the story, Crash becomes a haughty 7th grade bully. He meets Mike Deluca, and they are a pair of rambunctious boys: “ [Crash and Mike]...
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