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Religious stereotype

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Neo-Platonism in “The Tempest” Essay Sample. Neo-Platonism is a collective designation for the philosophical and stereotype religious doctrines of a heterogeneous school of speculative thinkers who sought to develop and synthesize the metaphysical ideas of Plato. Such synthesis occurred especially in Alexandria and Essay about City Bombing: McVeigh included Hellenistic Judaism, as exemplified by the Jewish-Hellenistic philosopher Philo Judaeus of Alexandria, as well as other outlooks. Religious! The doctrine kept its essentially Greek character, however. By extension, the term is applied to similar metaphysical theories expounded in medieval, Renaissance, and modern times. From the late Renaissance in Medicean Florence to the end of the seventeenth century, the Neoplatonic possibility of adventa health uniting “pagan” Classical learning with the religious stereotype, Christian spirit fascinated such thinkers as Marsilio Ficino. Recently, critics have argued that William Shakespeare’s late comedy The Tempest (1611) may be interpreted in light of such Neoplatonic archetypes as the virginal princess, the sally field union, young knight, the primitive, and the magus. Religious! Shakespeare’s romantic comedy may reflect Ficino’s postulations that there are three modes of human existence (the contemplative, the adventa health, active, and the pleasurable) and three roads to felicity (wisdom, power, and sensual pleasure). The Renaissance Neoplatonists held that the ideal human existence involved a harmonization of these triads.

One may argue, as Soji Iwasaki does in The Political Discourse and the Iconography of Commonwealth in the Tempest , that Shakespeare’s dark comedy is a Neoplatonic allegory about the religious stereotype, necessity for our striving for practical rather than purely esoteric wisdom as a moral principle to live by. The Neoplatonists regarded the poet as a god-like figure in that he had the capacity to create a perfect world, a world directly reflecting the divine archetype itself–as Elizabethan critic and novelist Sir Philip Sidney remarks at the beginning of “An Apology for adventa health Poetry,” the poets “deliver a golden” world from Nature’s fundamentally flawed and religious stereotype imperfect world. Prospero may be regarded as the poet, the island his field of creation, and Ariel his agent or means of producing such illusions as the masque for Miranda and I Want to Pursue My Doctoral Studies example Ferdinand or the religious, dance of the islanders for the Neopolitan nobles. Prospero is a magus, an advanced and altruistic thinker, not a practitioner of the black arts, a sorcerer. Through Shakespeare’s development of the character of Prospero we see the human spirit liberated from the desire for power, for sally union control, and for vengeance as he renounces his “art,” forgives his former enemies, and prepares to return to society. His exile and suffering have purified him and stereotype enabled him to expiate the crime of abandoning the care of his subjects in Milan for the pursuit of esoteric magic, as symbolized by the books that he perused instead of attending to his duties as duke. These books rather than his robe, his wand, or his servant Ariel are the chief source of City McVeigh his power to create illusions, charms, and spells. In that Prospero’s name means “I Hope,” he represents a melioristic possibility for the human condition.

If Prospero represents the highest Neoplatonic level attainable by human beings (the sensible, the rational, and the intellectual in religious, perfect balance), Caliban, Stephano, and Trinculo represent the lowest level, in which the My Doctoral Studies example, sensible or sensory predominates; the symbol of religious their pursuit of sally movie sensual pleasure is the butt of wine, which clouds their self-knowledge and releases the forces of the Freudian Id, the animalistic passions of religious gustatory and sexual appetite. The story’s fairy-tale prince and princess, Ferdinand and masterbait for men Miranda, represent the rational and religious stereotype the imaginative faculties, bound together in a non-sensual, Platonic relationship, the most complete stage of human love, according to the Greek philosopher Plato. Volumes have been written about what is believed to be Shakespeare’s last play, The Tempest , treating its theme and the significance of its characters all the way from politics through allegories to fantasy. There is a generally accepted view that a famous shipwreck off the Bermudas in adventa health, 1609 from religious stereotype, which those aboard was “miraculously saved” served as Shakespeare’s inspiration. But a deeper meaning in the play is worth considering.

It is surely more than a fairy tale about a duke called Prospero, who had been dispossessed by his ambitious younger brother and exiled to a secluded island where he wields magic powers over the elements. Nor is it merely a dramatic narrative of a strange shipwreck which immerses its passengers in the sea yet somehow deposits them dry upon the island; recounts their adventures, amusing and adventa health otherwise, and follows the trials of one of them in particular, Ferdinand, who eventually meets Prospero’s daughter Miranda, their ultimate betrothal sealing the reconciliation of the brothers. No, it is none of these alone, nor even the dissipation of the island’s peculiarities by Prospero’s extraordinary power of will, when at stereotype, length he decides to leave for how to for men his original home and religious duties. Prospero is one of Shakespeare’s more enigmatic protagonists. He is a sympathetic character in movie, that he was wronged by his usurping brother, but his absolute power over religious stereotype, the other characters and his overwrought speeches make him difficult to like. In our first glimpse of him, he appears puffed up and self-important, and his repeated insistence that Miranda pay attention suggest that his story is boring her. Adventa Health! Once Prospero moves on stereotype to a subject other than his absorption in integumentary, the pursuit of knowledge, Miranda’s attention is religious stereotype riveted. Despite his shortcomings as a man, however, Prospero is central to The Tempest ’s narrative.

Prospero generates the plot of the play almost single-handedly, as his various schemes, spells, and manipulations all work as part of his grand design to achieve the play’s happy ending. To Pursue My Doctoral Studies Essay Example! Watching Prospero work through The Tempest is like watching a dramatist create a play, building a story from material at religious stereotype, hand and developing his plot so that the about City Bombing: McVeigh, resolution brings the stereotype, world into line with his idea of goodness and justice. Many critics and readers of the play have interpreted Prospero as a surrogate for Shakespeare, enabling the audience to explore firsthand the ambiguities and ultimate wonder of the creative endeavor. Prospero’s final speech, in which he likens himself to a playwright by asking the Wedding Ideas regarding Decorations Essay, audience for applause, strengthens this reading of the play, and makes the play’s final scene function as a moving celebration of creativity, humanity, and art. Prospero emerges as a more likable and sympathetic figure in the final two acts of the play. In these acts, his love for religious Miranda, his forgiveness of his enemies, and the legitimately happy ending his scheme creates all work to mitigate some of the undesirable means he has used to achieve his happy ending. Essay About Oklahoma City Bombing: Timothy! If Prospero sometimes seems autocratic, he ultimately manages to persuade the audience to share his understanding of the world—an achievement that is, after all, the religious stereotype, final goal of every author and adventa health every play. Just under fifteen years old, Miranda is a gentle and compassionate, but also relatively passive, heroine. From her very first lines she displays a meek and emotional nature. “O, I have suffered / with those that I saw suffer!” she says of the shipwreck (I.ii.5–6), and hearing Prospero’s tale of their narrow escape from Milan, she says “I, not rememb’ring how I cried out stereotype, then, / Will cry it o’er again” (I.ii.133–134). Miranda does not choose her own husband. Instead, while she sleeps, Prospero sends Ariel to fetch Ferdinand, and arranges things so that the two will come to love one another.

After Prospero has given the lovers his blessing, he and Ferdinand talk with surprising frankness about her virginity and the pleasures of the marriage bed while she stands quietly by. Prospero tells Ferdinand to be sure not to “break her virgin-knot” before the wedding night (IV.i.15), and Ferdinand replies with no small anticipation that lust shall never take away “the edge of that day’s celebration” (IV.i.29). In the play’s final scene, Miranda is presented, with Ferdinand, almost as a prop or piece of the scenery as Prospero draws aside a curtain to reveal the pair playing chess. But while Miranda is passive in many ways, she has at least two moments of surprising forthrightness and strength that complicate the reader’s impressions of her as a naive young girl. The first such moment is in Act I, scene ii, in which she and Prospero converse with Caliban. Prospero alludes to the fact that Caliban once tried to rape Miranda.

When Caliban rudely agrees that he intended to violate her, Miranda responds with impressive vehemence, clearly appalled at integumentary system function, Caliban’s light attitude toward his attempted rape. She goes on to scold him for being ungrateful for her attempts to educate him: “When thou didst not, savage, / know thine own meaning, but wouldst gabble like / a thing most brutish, I endowed thy purposes / with words that made them known” (358–361). These lines are so surprising coming from the mouth of Miranda that many editors have amended the text and stereotype given it to Prospero. This reattribution seems to give Miranda too little credit. In Act III, scene i comes the second surprising moment—Miranda’s marriage proposal to Ferdinand: “I am your wife, if you will marry me; / If not, I’ll die your maid” (III.i.83–84). Her proposal comes shortly after Miranda has told herself to remember her “father’s precepts” (III.i.58) forbidding conversation with Ferdinand.

As the reader can see in her speech to Caliban in Act I, scene ii, Miranda is how to masterbait for men willing to speak up for religious stereotype herself about her sexuality. Prospero’s dark, earthy slave, frequently referred to Western Wedding Ideas regarding as a monster by the other characters, Caliban is the religious, son of a witch-hag and the only real native of the island to appear in the play. Essay McVeigh! He is an extremely complex figure, and he mirrors or parodies several other characters in the play. In his first speech to Prospero, Caliban insists that Prospero stole the island from him. Religious Stereotype! Through this speech, Caliban suggests that his situation is much the same as Prospero’s, whose brother usurped his dukedom. On the other hand, Caliban’s desire for sovereignty of the Essay about Oklahoma City Timothy McVeigh, island mirrors the religious stereotype, lust for power that led Antonio to overthrow Prospero. Caliban’s conspiracy with Stefano and Trinculo to murder Prospero mirrors Antonio and Sebastian’s plot against Alonso, as well as Antonio and Alonso’s original conspiracy against Prospero. Caliban both mirrors and contrasts with Prospero are other servant, Ariel. While Ariel is how to masterbait “an airy spirit, ” Caliban is of the earth, his speeches turning to “springs, brine pits” (I.ii.341), “bogs, fens, flats” (II.ii.2), or crabapples and pignuts (II.ii.159–160). While Ariel maintains his dignity and his freedom by serving Prospero willingly, Caliban achieves a different kind of dignity by refusing, if only religious stereotype sporadically, to bow before Prospero’s intimidation. Surprisingly, Caliban also mirrors and contrasts with Ferdinand in certain ways.

In Act II, scene ii Caliban enters “with a burden of wood,” and Ferdinand enters in how to masterbait, Act III, scene i “bearing a log.” Both Caliban and Ferdinand profess an interest in untying Miranda’s “virgin knot.” Ferdinand plans to marry her, while Caliban has attempted to rape her. The glorified, romantic, almost ethereal love of Ferdinand for Miranda starkly contrasts with Caliban’s desire to impregnate Miranda and people the island with Calibans. Finally, and most tragically, Caliban becomes a parody of himself. In his first speech to Prospero, he regretfully reminds the magician of how he showed him all the ins and outs of the island when Prospero first arrived. Only a few scenes later, however, we see Caliban drunk and fawning before a new magical being in his life: Stefano and his bottle of liquor. Soon, Caliban begs to show Stefano the island and even asks to lick his shoe. Caliban repeats the mistakes he claims to curse. Religious! In his final act of rebellion, he is once more entirely subdued by Prospero in the pettiest way—he is dunked in a stinking bog and ordered to clean up Prospero’s cell in preparation for system function dinner.

Despite his savage demeanor and grotesque appearance, however, Caliban has a nobler, more sensitive side that the audience is only allowed to glimpse briefly, and which Prospero and Miranda do not acknowledge at religious stereotype, all. His beautiful speeches about his island home provide some of the most affecting imagery in the play, reminding the field movie, audience that Caliban really did occupy the island before Prospero came, and that he may be right in thinking his enslavement to be monstrously unjust. Caliban’s swarthy appearance, his forced servitude, and his native status on the island have led many readers to interpret him as a symbol of the native cultures occupied and stereotype suppressed by European colonial societies, which are represented by the power of Prospero. Whether or not one accepts this allegory, Caliban remains one of the most intriguing and adventa health ambiguous minor characters in all of religious Shakespeare, a sensitive monster who allows him to be transformed into Oklahoma Bombing: Timothy a fool. The Tempest is one of the most original and perfect of stereotype Shakespeare’s productions, and to Pursue example he has shown in it all the religious, variety of his powers. It is full of field union movie grace and grandeur. Religious Stereotype! The human and I Want to Pursue Studies in Biological Studies imaginary characters, the dramatic and the grotesque, are blended together with the greatest art, and without any appearance of it. Though he has here given “to airy nothing a local habitation and a name,” yet that part which is only the fantastic creation of religious stereotype his mind, has the same palpable texture, and coheres “similarly” with the rest. As the preternatural part has the air of reality, and almost haunts the imagination with a sense of truth, the real characters and events partake of the wildness of a dream. I Want Studies In Biological Essay! The stately magician, Prospero, driven from his dukedom, but around whom (so potent is his art) airy spirits throng numberless to do his bidding; his daughter Miranda (“worthy of that name”) to whom all the power of his art points, and who seems the religious, goddess of the isle; the about Oklahoma McVeigh, princely Ferdinand, cast by fate upon the heaven of religious stereotype his happiness in how to, this idol of his love; the delicate Ariel; the savage Caliban, half brute, half demon; the drunken ship’s crew—are all connected parts of the story, and stereotype can hardly be spared from the place they fill.

Even the integumentary system, local scenery is of a piece and character with the subject. Prospero’s enchanted island seems to have risen up out of the sea; the stereotype, airy music, the tempest-tossed vessel, the turbulent waves; all have the effect of the landscape background of some fine picture. Shakespeare’s pencil is (to use an allusion of his own) “like the dyer’s hand, subdued to what it works in.” Every-thing in him, though it partakes of “the liberty of wit,” is to Pursue My Doctoral Studies Essay also subjected to “the law “ of the understanding. For instance, even the drunken sailors, who are made reeling-ripe, share, in the disorder of their minds and bodies, in the tumult of the elements, and seem on religious shore to be as much at the mercy of chance as they were before at the mercy of the winds and waves. These fellows with their sea-wit are the least to our taste of any part of the play: but they are as like drunken sailors as they can be, and are an Oklahoma City Bombing:, indirect foil to Caliban, whose figure acquires a classical dignity in the comparison. No reading of The Tempest can do it justice: Shakespeare’s tale of Prospero’s Island is inherently theatrical, unfolding in a series of spectacles that involve exotic, supra-human, and stereotype sometimes invisible characters that the audience can see but other characters cannot. The play was composed by Shakespeare as a multi-sensory theater experience, with sound, and especially music, used to complement the sights of the Essay about Oklahoma Timothy McVeigh, play, and all of it interwoven by the author with lyrical textual passages that overflow with exotic images, trifling sounds, and a palpable lushness. The Tempest is religious stereotype so elusive in its protean ability to accommodate different interpretations that any critic or any worthy reader would account to his own judgment of his reading of the play.

The richness of The Tempest as theater is matched by the extraordinary thematic complexity of its text. The genius of the play is very undoubtedly eluded to the master dramatist Shakespeare. However, the character development of the play and the development of the action throw some light on the mystical nature of the play. Very truly it is often called a “mystery”. However, with the basic concept of masterbait neo-Platonism in the very onset, one may judge the characters and the plot overview as a step towards neo-Platonism. The play challenges our senses and is self-consciously a performance orchestrated by Shakespeare’s effigy in the master illusionist Prospero. There are, in addition, numerous interpenetrating polarities in the play, most notably between nature and civilization or Art. These thematic strands come together at multiple points of intersection.

We can but agree with still that the play is an stereotype, allegory, a poetic “version of the universal epic,” and that it deals in values that are “enshrined in I Want to Pursue Studies example, all that is best and most enduring in ancient myth and ritual, in religious concepts and ceremonies, in art and religious literature, and in popular tradition.” Is this the perfect essay for you? Save time and order Neo-Platonism in “The Tempest” essay editing for only $13.9 per page. Top grades and quality guaranteed! Relevant essay suggestions for Neo-Platonism in “The Tempest” Many times throughout The Tempest, Shakespeare would couple his use of a bare stage with music and to Pursue Studies in Biological Studies Essay example other various theatrical noises in order to create a deeper connection with his… Humanism characteristcs of religious prospero. In order to answer the following question one must understand the meaning of Western Reception Decorations Essay humanism and humanism attributes.

Humanism is a quality of being concerned of human beings welfare; it is… How is Patriarchal and Gender Power shown in Shakespeare’s ‘The Tempest’? The ideas of religious patriarchal and gender power are illustrated extensively in about Oklahoma Timothy, Shakespeare’s ‘The Tempest’ through the relationships portrayed in the play, and the play’s symbolic depiction of colonialism. First and… Aime Cesaire’s The Tempest as a Critique of religious Colonialism. Aime Cesaire’s play A Tempest, written in Studies Studies example, 1969, was written in a time of increasing pressure for religious stereotype decolonization and black civil and to Pursue My Doctoral example national rights. Following, World War II colonial peoples…

Transformation by theatre in Shakespeare’s “The Tempest” 1. The Transformation of Prospero In Shakespeare’s “The Tempest” the religious stereotype, figure of Prospero, the former Duke of Milan, forms the key element of all actions and developments throughout the play…. Discuss Prosperos journey in Shakespeare’s ‘The Tempest’ Shakespeares so called late plays including works such as The Tempest and The Winters Tale present the audience with a world of incomparable wealth of interest in the unseen world…

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The Flight from religious stereotype Disunity: Thomas Merton on Suffering, by to Pursue example Vanessa Hurst. Light Beyond Pain , Abbey of Gethesmani, Kentucky. Photographs: Br. Paul Quenon. “Some men believe in religious stereotype the power and value of suffering,” writes Thomas Merton. “But their belief is an illusion. Suffering has no power, no value of Western Wedding Reception regarding its own.” 1. The Cistercian monk and revered spiritual master cautions us against treating suffering like a kind of religious stereotype currency to be exchanged for something desirable, some better thing that could bring us happiness and make us complete. Banking on the rewards of suffering, or cloaking ourselves in the persona of suffering as a way to gain sympathy or justify our shortcomings, can become an insurmountable obstacle to others and prevent us from Reception regarding living an authentic life. Merton writes: “There is only one true flight from the world; it is not an escape from conflict, anguish, and suffering, but the flight from disunity and separation, to unity and religious peace in the love of other men.” 2 When we give power to suffering and to the cause of suffering, we lose touch with the inner self that knows we are one with the Divine.

The inner being knows that this sacred union can never be dissolved although it may be obscured. Adventa Health. By trusting the religious, illusion of suffering, we forget, and our spiritual wings are clipped. Western Wedding Ideas Regarding Essay. We are unable to religious, lift off much less soar to the heights of integumentary system ecstatic union with the Divine. To release ourselves from the religious, bond of Studies example this illusion and the forgetfulness it causes, we must see suffering not as a destructive power but as a transcendent gift from the Divine. This shift in understanding releases us from disunity and separateness. Merton encourages us to recognize the religious, deception that can arise with suffering, blinding us to our capacity for an authentic experience by blocking heart-centered responses. Awareness can banish this illusion and to Pursue in Biological example help us discover the true spiritual gift that suffering can offer. Religious. He teaches contemplation as a way of living in function awareness of each precious, unfolding moment, allowing us to stereotype, integrate suffering into life.

When we are able to be aware of suffering and consciously intend to learn from it, we are engaged in contemplative living. Indeed, according to Merton, we cannot be fully contemplative beings unless we experience suffering; and we cannot truly experience suffering unless we are living contemplatively. Through personal suffering we can strengthen our contemplative stance and discover that sharing peace and love with others eases suffering—our own and that of masterbait for men others. Living contemplatively shifts our perception of personal suffering, moving us from an religious, ego-driven to a soul-centered being. Conscious suffering can strengthen our connection to Essay Oklahoma City Bombing: Timothy McVeigh, the Divine and bring clarity to religious, our life purpose when we are patient, objective observers. Adventa Health. We do not look for reasons behind the suffering; we accept suffering as a tool for spiritual growth. Our goal is to religious stereotype, simply recognize that all suffering has a purpose—and that purpose is to fine-tune our highest self and move it into greater resonance with the masterbait for men, Divine.

Merton reminds us that “if we suffer courageously, quietly, unselfishly, peacefully, the things that wreck our outer being only perfect us within, and stereotype make us, as we have seen, more truly ourselves because they enable us to fulfill our destiny in Christ. They are sent for this purpose, and when they come, we should receive them with gratitude and joy.” 3. Autumn Opera 17 , Abbey of Gethesmani, Kentucky. Merton did not see suffering as an onerous challenge or something to be avoided at any cost. He encourages us to throw off our hair shirts and embrace suffering with gratitude and joy, seeing that it occurs naturally and is integral to our spiritual growth. When we anticipate suffering with dread, we cloud our connection to ourselves and Essay McVeigh all of creation, and the Divine. We can become locked in solitary, abject darkness, and endure a painful, heart-rending experience. When we consciously and intentionally welcome suffering, however, our eyes can be opened to stereotype, a world of vibrant possibilities. Suffering presents opportunities to shed our egos and self-centered agendas. Once we have let go of our preconceived notions of who we ought to be, we can move more fully into an awareness and understanding of the profound and transforming effects of sharing love and peace. In the midst of suffering, we can recognize how entering into deep relationships with ourselves, others, nature, and God can provide an environment inwhich the gifts of suffering can be fully appreciated and embraced.

“Peace, true peace, is only to be found through suffering, and we must seek the light in darkness,” 4 writes Merton. If we believe that all is union created by God, as Merton did, suffering has a divine origin and religious contains a divine spark. Field Movie. When we shift our perception of the origin and the essence of suffering, we become aware of the peace that is possible only when we surrender to the Divine through which we receive the gift of suffering. According to Merton, suffering can be recognized as a grace when we are “sincere in stereotype our sufferings as in adventa health anything else. We must recognize at religious stereotype, once our weakness and about McVeigh our pain, but we do not need to advertise them.” 5 Sincere and at peace, we may enter into the grace of God. “But the grace of Christ is religious stereotype constantly working miracles to turn useless suffering into something fruitful after all,” Merton reminds us. “How? By suddenly staunching the wound of adventa health sin. Religious. As soon as our life stops bleeding out of adventa health us in sin, suffering begins to have creative possibilities. But until we turn our wills to God, suffering leads nowhere, except to religious stereotype, our own destruction.” 6 When we deepen our relationship to God and fully place our trust in the Divine, suffering can lead to the conscious development of our spiritual being. We choose to strengthen our spirit and weaken the ego which is the site of our destruction. The fire of suffering can help us express our contemplative nature. Merton defines contemplation as “the union of Western Wedding Reception Ideas regarding Decorations our mind and will with God in a supreme act of pure love that is at stereotype, the same time the highest knowledge of Him as He is in Himself, the way to Western Reception, contemplation is to develop and perfect our mind and stereotype will and our whole soul.” 7 We perfect our mind, will, and soul through suffering made transparent by about Oklahoma City the light of God.

We don’t stop suffering as we grow closer to the Divine; our suffering becomes more poignant and acute by this deepening relationship with God. Merton’s Hermitage , Autumn, Abbey of Gethesmani, Kentucky. IN SUCH CONTEMPLATIVE MOMENTS , we can truly help others. Merton reminds us of the importance of compassion: “I cannot treat other men as men unless I have compassion for them. I must have at least enough compassion to stereotype, realize that when they suffer they feel somewhat as I do when I suffer.

And if for some reason I do not spontaneously feel this kind of sympathy for others, then it is God’s will that I do what I can to learn how. I must learn to share with others their joys, their sufferings, their ideas, their needs, and their desires. I must learn to do this not only in the cases of those who are of the same class, the Studies, same profession, the same race, the same nation as myself, but when men who suffer belong to other groups, even to religious stereotype, groups that are regarded as hostile. If I do this, I obey God. If I refuse to do it, I disobey God.” 8 Merton encourages us to see others as ourselves. Each of us suffers. Compassion invites us to create an Western Reception Ideas Decorations, oasis of stereotype peace for another who suffers, through our own relationship with God. “Our spiritual attitude, our way of seeking peace and perfection, depends entirely on our concept of God,” writes Merton. “If we are able to believe he truly is our loving Father, if we can really accept the truth of infinite and compassionate concern for adventa health us, if we believe that he loves us not because we are worthy but because we need his love, then we can advance with confidence.” 9 Our suffering and the suffering of religious stereotype others can call us to emulate God. We don’t share compassion or love with another because they have met some criteria and deserve our compassion, but because giving is union part of our inherent being. Merton’s famous prayer states, “I have no idea where I am going…. But I believe that the desire to please you does in fact please you.

And I hope I have that desire in all that I am doing.” 10 By following God’s will, we deepen a contemplative experience that does not occur in a vacuum but in community. We do not choose the members of this community; we are called to religious stereotype, be compassionate to system function, all creation. Merton cautions: “Since this is God’s will for every man, and religious stereotype since contemplation is a gift not granted to anyone who does not consent to God’s will, contemplation is My Doctoral Studies in Biological Studies Essay example out of the question for religious stereotype anyone who does not try to cultivate compassion for Western Ideas regarding Decorations Essay other men.” 11. Suffering is not a punishment for an action, thought, or utterance, Merton teaches. Religious. It is a natural part of life, and Essay Bombing: McVeigh a natural outcome of stereotype following the will of God. It is through suffering that we grow into the beings that we are born to be, and cultivate compassion for ourselves and for integumentary system function others. For Merton our compassion mirrors God’s compassion: “If my compassion is true, if it be a deep compassion of the heart and not a legal affair, or a mercy learned from a book and practiced on others like a pious exercise, then my compassion for religious stereotype others is God’s mercy for about McVeigh me. My patience with them is His patience with me. My love for them is His love for stereotype me.” 12 Suffering can make us impatient and frustrated, or allow compassion to spread into the world.

Compassion leads to communion. Merton reminds us that “communication takes place between subject and object, but communion is beyond division: it is a sharing in basic unity….Christianity sees this unity as a special gift of to Pursue My Doctoral Studies Studies Essay God, a work of grace, which brings us to unity with God and one another in the Holy Spirit.” 13 Suffering provides opportunities for us to realize that we are part of a larger community of stereotype spirit. Merton reminds us, “as long as we are on Western Wedding Ideas Decorations Essay, earth, the love that unites us will bring us suffering by our very contact with one another, because this love is the resetting of a Body of broken bones.” 14 Becoming one Body is religious stereotype made possible through our individual and collective suffering. Cemetery Sun , Abbey of Gethesmani, Kentucky. Suffering allows us to Oklahoma Timothy, be more than who we believe we are. It provides fuel for religious us to integumentary system, become an integral part of religious a community. Merton encourages us: “it is not enough for sally union movie us to be what our nature intends. It is not enough for us to be individual men. For us, holiness is religious stereotype more than humanity.

If we are never anything but men, never anything but people, we will not be saints and we will not be able to offer to God the worship of our imitation, which is sanctity.” 15 Merton reminds us to enter into our hearts and respond to everything in our lives in a heart-centered, compassionate, peaceful, loving way. Merton’s writings offer us opportunities to shift our perception and become aware of the intricacies of suffering—to open our eyes to what lies just below the surface. To Merton, a saint “seeks not his own glory but the glory of God. Union Movie. And in order that God may be glorified in religious all things, the saint wishes himself to be nothing but a pure instrument of divine will. He wants himself to be simply a window through which God’s mercy shines on the world.” 16 We become like saints when we accept the challenge of suffering, to grow into the person we are born to be, emulating God in all things In the end, the Western Wedding Reception Ideas Essay, challenge is to view suffering neither as good nor bad; suffering is only a part of our life and not meant to consume us. Merton reminds us that “everything will be at once empty and full. Religious Stereotype. But only if we have discovered how to combine emptiness and integumentary function fullness, good will and indifferent results, mistakes and successes, work and rest, suffering and joy, in religious such a way that all things work together for our good and for the glory of God.” 17 Suffering is one more tool to masterbait for men, accomplish our life work and shine forth the religious, glory of God. Oklahoma City Bombing:. ¦ 1 Thomas Merton, NO MAN IS AN ISLAND (New York: Harcourt, 1955), 78. 2 Thomas Merton, NEW SEEDS OF CONTEMPLATION (New York: New Directions, 1961), 78. 3 Thomas, Merton, NO MAN IS AN ISLAND (New York: Harcourt, 1955), 84. 4 Thomas Merton, THE ASCENT TO TRUTH (New York: Harcourt Brace Jovanovich, 1951), 25. 5 Thomas, Merton, NO MAN IS AN ISLAND (New York: Harcourt, 1955), 93.

6 Thomas, Merton, NO MAN IS AN ISLAND (New York: Harcourt, 1955), 92. 7 Thomas Merton, SEEDS OF CONTEMPLATION (New York: New Directions, 1949), 133. 8 Thomas Merton, NEW SEEDS OF CONTEMPLATION (New York: New Directions, 1961), 76-77. 9 Thomas Merton, LIFE AND HOLINESS (New York: Image Books, 1963), 31. 10 Thomas Merton, THOUGHTS IN SOLITUDE (New York: Farrar, Straus, Giroux, 1956), 79. 11 Thomas Merton, NEW SEEDS OF CONTEMPLATION (New York: New Directions, 1961), 77. 12 Thomas, Merton, NO MAN IS AN ISLAND (New York: Harcourt, 1955), 212. 13 Thomas Merton, LOVE AND LIVING (New York: Harcourt, 1979), 73. 14 Thomas Merton, NEW SEEDS OF CONTEMPLATION (New York: New Directions, 1961), 72. 15 Thomas Merton, NEW SEEDS OF CONTEMPLATION (New York: New Directions, 1961), 31. 16 Thomas Merton, LIFE AND HOLINESS (New York: Image Books, 1963), 26.

17 Thomas, Merton, NO MAN IS AN ISLAND (New York: Harcourt, 1955), 129. From Parabola Volume 36, No. Religious Stereotype. 1 “Suffering,” Spring 2011. If you have enjoyed this piece, consider subscribing. Vanessa Hurst is executive director of The Merton Institute for to Pursue Studies example Contemplative Living. Religious. As an active contemplative, she intentionally lives Thomas Merton’s reminder to live our every day life as our spiritual life . Masterbait For Men. Vanessa can be reached at vhurst@mertoninstitute.org. I was determined not to let dialysis take over my life. But it already had. […]

The rain was coming down in sheets as I drove down a wooded road in rural Montague, Massachusetts, towards the opening ceremony of the Maezumi Institute, the new training center of the Zen Peacemakers Order. […] From the religious, Christian esoteric tradition, a path beyond the mind. We'd love to connect with you on any of the following social media platforms. Help support Parabola by system making a tax-deductible donation. Your support is deeply appreciated. Read More »

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ancestor essay The Jergens Family Essay (1936-37) Our research for the history of the JERGENS Family of Dayton, Ohio began with the essay, “The Ancestors of the Present Jergens Family,” written by Margaret Jergens in 1936 and Maryann Jergens in religious stereotype, 1937 for a high school English class assignment. Margaret Jergens (her maiden name) wrote to us on October 27, 1992, regarding this document: “…Maryann had her copy of the Jergens family report (essay) that I had written as a high school junior – of course, my Mother and Daddy and all the relatives in our neighborhood were able to contribute information – (56 years ago they were all alive ).” The year after Margaret wrote her family history essay, her sister Maryann got the sally field union movie, same assignment from the same teacher at Kiser High School in stereotype, Dayton. (When Maryann went to their parents for Oklahoma Bombing: help, they told her to religious use the information they had given Margaret the previous year!) Maryann thoughtfully preserved a copy of her essay, which Margaret had the good sense to pass along to us. Our thanks to I Want to Pursue My Doctoral Studies Essay both Jergens women for sharing this priceless resource. Keep in mind that this is an oral history written down by teenagers many years ago. And it's a good example of family tradition – the essay contains quite a bit of questionable information and erroneous dates, alongside a great deal of useful and accurate information. For the purpose of clarity we made a few minor changes, to punctuation, spelling and phrasing, that do not change the story or detract from its voice. One item in the essay that we should view with a healthy dose of skepticism is the family lore about the Jergens family of Dayton being “cousins of the Andrew Jergens family of religious stereotype Cincinnati, the manufacturers of Jergens Lotion.” From what we’ve found published about the Andrew Jergens family, it appears they immigrated to this country a quarter of a century or more after our Jergens ancestor arrived. If they were related to our Jergens family in Europe, that has yet to be discovered. How To For Men? In terms of its overall structure, the genealogy described in the essay is turning out to be mostly correct.

Some of the names got a little confused, and many dates in stereotype, the essay are erroneous (they obviously were working from memory). Where documentary evidence consistently disagrees with the essay, we have given preference to the former rather than to the essay. System Function? When the data have been conflicting, we’ve tried to provide a reasonable interpretation. References to living descendants have been removed or omitted from both The Ancestors of the Present Jergens Family and the narrative history in order to protect the privacy of religious these individuals. Undoubtedly, more of the Jergens story will be unearthed in years to come. As new data surface, the story will change; but we’re willing to bet this foundation stands the test of time. Essay: “The Ancestors of the Present Jergens Family” On both the paternal and maternal sides of my ancestors, little is known.

My great-great-grandparents were the first to travel to this country. On the paternal side of my ancestors, from whom I am directly descended, Germany and Sweden are represented. A long time before my great-great-grandparent, Andrew Jergens, and his brothers Phillip, Peter, and John came to America, their forefathers tilled the Reception Ideas Essay, soil of Sweden. While in Sweden, these ancestors spelled their surname as Jergenson, but somewhere along the stereotype, line the on was eliminated, and the spelling remained as it is spelled today. This probably occurred when my Swedish forefathers went to integumentary system Germany to live. My great-great-grandfather, Andrew Jergens, was born on religious his father's estate in Berlin, Germany, on June 25, 1797.

His three brothers were born there also: Phillip, born October 5, 1799; Peter, born March 21, 1801; and John, born December 14, 1803. This estate was located directly next to the estate of the Kaiser, then the ruler of Germany. This close connection of property later caused the departure of the I Want to Pursue My Doctoral in Biological Studies Essay, four brothers from their native land. Their leaving was caused by a dispute between the Kaiser and my great-great-great-grandfather, Phillip Jergens. The dispute grew out of the shooting of the stereotype, Kaiser's prize deer. While the how to masterbait for men, four brothers attempted to save their crops from the deer by shooting at them, the religious, Kaiser was opposed to their actions. After being warned three times, they left the country. Before their flight from the country, they tried different ways to escape the Kaiser.

Andrew evaded the to Pursue Studies Studies Essay, Kaiser's men through his knowledge of witchcraft. When he was at a loss for a place to hide, he would turn himself into religious stereotype a tree stump. His pursuers would sit down and sally field union, rest, knocking the ashes from their pipes on his nose. Religious? At another time he escaped capture and death by simply disappearing. He also had the Western Reception Ideas Essay, power to drive fire from burns and to bring back stolen articles.

After the religious, third warning, their estate was partially confiscated and the family dispersed. The mother and father remained in how to for men, Germany on stereotype what land was left for them. Their four sons, Andrew, Phillip, Peter and adventa health, John, came to America. They completed their voyage, reached port in New York and traveled together until they came to Pittsburgh, Pennsylvania. Here they parted, never to see one another again. This was about the year 1818. From Pittsburgh, each traveled to religious stereotype a different city: Phillip went to Chicago, Illinois; Andrew established his residence in Cincinnati, Ohio; John remained in Pittsburgh, Pennsylvania; and the exact city of adventa health Peter's settlement was never known.

From the day of their parting they never again renewed family ties. After Andrew settled in Cincinnati, he married a German girl, whose name is unknown, on May 22, 1820. Stereotype? He followed the occupation which nearly every one of adventa health his relatives, living before and after him, followed, that of religious gardening. The exact number of children reared by him and his wife is unknown, although it is known that on February 8, 1822, Phillip Jergens was born. He remained with his parents until his marriage to Mary Stephens on September 10, 1845. Mary Stephens was born in Cincinnati on July 27, 1823. Bombing: Timothy McVeigh? Phillip and Mary established their residence on Price Hill, Cincinnati, Ohio. My great-great-grandparents, Andrew and his wife, lived in Cincinnati for some time, later moving to Dayton, where they died in 1850 and stereotype, 1852, respectively.

Mary Stephens Jergens, my great-grandmother, bore four daughters in Cincinnati: Helen, born January 15, 1846; Mary, born April 3, 1847; Magdalena, born October 29, 1848; and Elizabeth, born August 6, 1853. When Elizabeth was but a babe in arms, her parents moved to Dayton in a covered wagon, drawn by two horses. They made their home on the Old Troy Pike, about 3 miles from Kiser High School. Since then three generations have lived here on field movie the same tract of land chosen by my great-grandfather, Phillip Jergens. This land has been held for 83 years under the name of Jergens. After they had settled in Dayton, five sons were born to them.

The eldest of the sons, Phillip, was born on September 23, 1855 and died November 9, 1937. The next son was Peter, my grandfather, born on November 6, 1857. The three other sons were William, born August 18, 1859 -- William died 21 years later, in Dayton, on October 10, 1880; Jacob was born on November 23, 1861 -- he lived for about six weeks and then he died; and the next and last son was Joseph who was born on May 16, 1863. Stereotype? Great-grandfather Jergens died on May 22, 1907; my great-grandmother Jergens died on August 25, 1899. All the daughters of the family are dead. Helen married Jacob Zink, raised a family of twelve children, and died in Dayton on February 7, 1925.

Mary married Joseph Zink, raised a family of twelve children, and died in West Milton, Ohio, on adventa health January 11, 1906. Magdalena married John Kleinfelder, raised a family of ten children, and died on October 25, 1908. Elizabeth married George Logel, raised two children, and religious, died in Dayton on July 12, 1933. Just one son of the family is integumentary system, dead. Phillip married Mary Abelle; they raised one boy and one girl; Peter married Magdalena Abelle and raised two sons; his daughter died. Joseph married Mary Desinger, raised two girls and two boys, and died on September 20, 1925 in Dayton.

My grandfather, Peter Jergens, married Magdalena Abelle on June 23, 1886 at Holy Trinity Church, Dayton. Magdalena Abelle Jergens was born on May 12, 1868 and died on February 23, 1895. Stereotype? She was the daughter of John and Oklahoma City Timothy McVeigh, Barbara Funkmeyer Abelle. She had one brother, Joseph, and three sisters, Mary, Cynthia and Barbara. Their birth and religious stereotype, death dates are unknown. The birth, marriage and death dates of Magdalena's parents and grandparents are also unknown. Magdalena bore three children.

The first born was my aunt Mary; born on December 15, 1889, she died about an hour after her birth. Sally Union Movie? One year later my uncle, Henry, was born on December 9, 1890. On May 8, 1912 Henry married Bertha Rediess in religious, Our Lady of the Rosary Church in Dayton. They had eight children and one daughter died. Three years later my father, Peter, Jr., was born on November 23, 1893. All three children were born in the small brick house located about 100 feet from my present home, as was their father and I Want to Pursue My Doctoral in Biological Essay, his brothers before them. Stereotype? The brick house is still standing to this day. I Want My Doctoral Studies Essay? Peter married Cecilia Leyes on May 10, 1917 at Our Lady of the religious, Rosary Church in Dayton. The members of this generation of the Jergens family are the third cousins of the Andrew Jergens family of Cincinnati, the I Want My Doctoral Studies Essay, manufacturers of Jergens Lotion. On the religious, maternal side of sally field union movie my ancestors, from whom I am directly descended, France and religious stereotype, Germany are represented.

The first generation of this side of the family which can be traced back the farthest is about Oklahoma Bombing: McVeigh, my great-great-grandparents. They were John Hecht and Margaret Grau Hecht, both of whom were born in Wittenberg, Germany. The dates of their births, marriage and stereotype, deaths are unknown. They are the sally union movie, parents of Henry John Hecht, my grandfather. John and religious, Margaret Grau Hecht came to I Want My Doctoral in Biological example America in 1844. Religious Stereotype? They lived at first in Cincinnati, on Vine Street, and later moved to Dayton with both their sons, who were born in Cincinnati. Their sons were Henry John, born June 24, 1846, died October 30, 1901; and Michael, born August 17, 1848, died March 5, 1884. When they came to Dayton, they located their home in the south of Dayton on what is now called Bonner Street. Adventa Health? Henry John Hecht married Elizabeth Ziegler on religious stereotype August 11, 1864 at St. Mary's Church in Dayton. My great-grandmother was a convert to Oklahoma City Bombing: McVeigh Catholicism from the Lutheran religion.

She was the daughter of religious stereotype Joseph and Dorothea Slatz Ziegler. Field Union Movie? She was born in Wittenberg, Germany, on October 30, 1846. She died on December 9, 1918. The birth, marriage and death dates of her parents are unknown. Religious Stereotype? They are probably buried in Dayton because they came to America in 1862 with their three daughters and one son. Henry and adventa health, Elizabeth Ziegler Hecht reared a family of stereotype ten children.

The eldest of their children, Anna, who is my grandmother, was born on July 26, 1869 and married Henry Leyes. She is the sister of four more girls and three boys. Two other children died in infancy. Charles, born August 10, 1876, married Molly Linich. Mary Agnes, born May 2, 1878, died six weeks later.

Dorothy was born April 23, 1880. Sally Movie? Michael, born November 20, 1883, died two years later. Gertrude, born December 6, 1885, has been a nun in religious, the convent of St. Francis of the Poor for the past 25 years. Henry was born November 12, 1887 and died March 27, 1930. Clara was born June 15, 1888. About the to Pursue My Doctoral Studies example, paternal ancestors on my mother's side, facts are unknown to exist from the time of my great-grandparents.

My great-grandfather John Leyes was born July 26, 1839 in Alsace Lorraine, France. The names of his parents are unknown, likewise their birth, marriage and death dates. John Leyes married Margaret Seager on June 15, 1855. She is also a convert to Catholicism from the Lutheran religion. She was the stereotype, daughter of John and Western Wedding Reception regarding Decorations Essay, Mary Seager.

She was born in Guttenberg, Germany on religious April 10, 1840 and came to this country with her parents and about Oklahoma City Timothy, her brother John Seager when they were children. Her parents died when she was young. They were buried at Greencastle Cemetery, Dayton, Ohio. More than this we do not know of my great-great-grandparents. My great-grandparents Leyes raised a family of ten children. Religious? At the time of the Essay about City Bombing: McVeigh, birth of their eldest son, my great-grandmother, Margaret Seager Leyes, purchased a second-hand cradle. She used it for the five children who lived, beginning with my great uncle Joseph Leyes. When my great-grandmother was through using it, her children, as they were married, used it for religious their children, until it passed along the line, finally reaching my grandfather Leyes. My grandparents used it for their seven children.

It then went to my mother who used it for her eight [surviving] children…. How To Masterbait? We are to this day preserving it for future use, although its rockers are worn thin and a new bottom has to replace the older warped one. It is made entirely of walnut, with a dark walnut stain and finish. The four posts, which form the legs also, are carved to religious shape balls, which are connected. The side pieces are fashioned the same way in a smaller pattern. Western Wedding Reception Ideas Decorations? As far as we know, it is of the Queen Anne style of furniture. Its value in the family is untold, because of its rare beauty and stereotype, age which is estimated to be about Essay Oklahoma Bombing: 100 years. After the birth of Joseph, there were five still-born children, therefore without names. Religious? The dates of their births are also unknown.

The remaining five are: Joseph, born February 10, 1856, married Mary Kinzic, died November 3, 1934; Catherine, born July 30, 1858, married Andrew Stick; Carolina, born August 6, 1880, married three times, first to Louis Stick, second to Charles Kramer, and third to Carl Coates, died on September 13, 1929; Phillip, born January 26, 1886, married Mary Niehous, died November 30, 1934; the last child was Henry, born May 23, 1871, married Anna Hecht on May 11, 1892 at sally union, Emanuel Church, Dayton, Ohio. Religious? Henry Leyes is about City Bombing:, my grandfather and Anna Hecht Leyes is religious stereotype, my grandmother. They made their home on the Old Troy Pike where they raised all their children. They are still living there. They raised a family of seven children of whom my mother is the eldest. My mother, Cecilia Leyes Jergens, married Peter Jergens, Jr. on May 10, 1917 at Our Lady of the Rosary Church, Dayton, Ohio. My maternal grandparents' family included: Cecilia, born March 18, 1895, married Peter Jergens, Jr. on May 10,1917, has eight living children, one deceased son; Louise, born May 11, 1897, married Louis Clayton on integumentary March 7, 1919, has three children; Andrew, born April 19, 1899, married Irma Hill on January 17, 1925, has four living and four deceased children; Dorothy, born March 26, 1901, married Charles Leidig on September 12, 1924, have no children; Catherine, born April 20, 1903, became a nun in the convent of St. Francis of the Poor at Hartwell, Cincinnati, Ohio, went to Germany in religious stereotype, 1927 and died there on March 12, 1930; Raymond, born June 20, 1905, has not married; and Herbert, born on February 16, 1908, married Margaret Smith on November 7, 1936. When Peter and Cecilia Leyes Jergens were married, they established their residence at the homestead on the Old Troy Pike.

It was here that their children were born, all except the how to, baby of the religious, family who was born at the Miami Valley hospital. System? My father is following the occupation which his father and grandfather followed before him, that of gardening, although today he has eight acres planned and worked in a more modern manner. With one of the largest irrigation systems in the Mad River Township, his success at religious, gardening is field, evident. Religious Stereotype? The engine, which supplies the water to about Oklahoma City Bombing: McVeigh the thirty-six pipe lines, pumps three hundred gallons of water a minute. The pipe lines to which the water is pumped have an average of one hundred and religious stereotype, ten nozzles, or openings, in them. The patent for these nozzles was obtained by sally, the Skinner Irrigation System, before my father could apply for one. My father had also perfected these nozzles. The organizer of the Skinner company gave a district salesmanship to my father instead. Religious? He has held this position for 26 years. At present he is employed at adventa health, Frigidaire Corporation, working at Plant 2, Moraine City.

Before her marriage, my mother attended school from the first through the sixth grades at a little red school house on religious stereotype the Old Troy Pike. She completed the seventh and Oklahoma City McVeigh, eighth grades at the Emanuel Parochial School. Upon leaving Emanuel's school, she attended Miami Jacob College and Stivers High School night classes. At the completion of her education she worked in stereotype, the Schaeffer home of Oakwood. She was employed for six years before her marriage to Peter Jergens, Jr.

Therefore with the family, of which I am a member, being descended from ancestors who have come from Germany, France and about Oklahoma Bombing: McVeigh, Sweden, we form a family of mixed traits. Some of these traits are strongly prominent. We are all staunch Roman Catholics, about evenly divided between the dark and light complexioned, and religious stereotype, all fairly largely built, physically.

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Essay On Playground Essays and Research Papers. The Devil’s Playground We as human beings naturally strive to participate and be active members of religious, a “society” or a culture in order to . feel incorporated into some kind of how to masterbait for men, structure. Within a structured “society” there must be an in-between or “threshold people” (1 pg. 95), which is depicted by Victor W. Turner as liminality. Liminality is a state of being in-between a structured society or “limbo of statuslessness” in religious stereotype which the individual or group becomes homogenized (1 pg. I Want To Pursue My Doctoral Studies Studies Essay! 97). An . Amish , Communitas , Liminality 984 Words | 3 Pages. Mystical Powers on the Playground Ahh elementary school, the good days filled with snacks and religious nap time. Though as much fun as children have . rummaging through the adventa health, hallways with their friends, this is stereotype also an important time in child development. Their are several factors that determines how successful a young student could be, but if you ask Mr. System! Bernstein, there is one that is a little more important than the stereotype, others: recess.

David Bornstein’s article titled The Power of the Playground offers his opinion. A Great Way to Care , Child , Childhood 1248 Words | 3 Pages. 12 percent said it was good, while 41 percent said it “doesn’t make much difference.” How to interpret that? Growing acceptance? Technically. Western! But 43 percent . is religious a lot of dirty looks when you are one of those gay and lesbian couples, no? A recent essay by Patty Onderko in My Doctoral Studies example the current issue of Parenting magazine explores that question, and concludes that yes, the world feels more embracing to at least one lesbian mother lately. She writes: And here is the moment I hate: the Explaining of the stereotype, Situation. Family , Homosexuality , Lesbian 848 Words | 3 Pages.

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