Unity And Diversity In The New Testament Religion Essay

Unity And Diversity In The New Testament Religion Essay The author of this article on Unity and Diversity in the New Testament, D. A. Carson, develops a reflection in defending the unity of the New Testament having in consideration the diversity of it. He starts his reflection by describing and then criticizing some works done by others scholars to be able to state his position on the matter. One of the works was the book Orthodoxy and Heresy in Earliest Christianity written by W. Bauer, which Carson strongly criticizes because of his abandonment of the New Testament based on disagreement of the existence of the first century church (66). According to Carson, this critical reconstruction of early church history, coupled with other developments that equally depreciate the truthfulness of the New Testament have generated a host of writings exploring the nature of New Testament theology (67). Carson proposes that systematic theology and biblical theology are necessary for the understanding of such unity in the New Testament even when there i s diversity. Contribution to the Idea of Doing Biblical Theology Carson defines biblical theology as the branch of theology whose concern it is to study each corpus of the Scripture in its own right, especially with respect to its place in history of Gods unfolding revelation (69). For him it is very important to his readers to know that biblical theology has played an important role in the development of the unity of the New Testament because of the historical facts that go with it. On the other hand, Carson defines systematic theology as the branch of theology that seeks to elaborate the whole and the parts of Scripture (69). In my analysis, I noticed that systematic theology has to do with logical instead of historical links. However, I also noticed that there is a connection between biblical theology and systematic theology. Carson asserted, biblical theology must be systematic; even if it focuses on the historical place and significance of each corpus; and systematic theology, if it turns on fair exegesis, must perforce rely on historical considerations (70). In my understanding, it seems that the author is emphasizing the need for unity in the New Testament to be able to apply either biblical or systematic theologies. In Carsons criticism, he cites the works of J.D.G. Dunn especially the kerigma of Jesus (72). Not only does Dunn develop the idea of the use of the kerigma but also the use of the Old Testament manuscripts, other worship concepts, and the study of the life of Christ. However, Dunn excludes the evidence in the Gospel of John. He eliminates the kerigma. He avoids discussing about this topic. On the other hand, Carson asserts that the factor that determines the unity of the New Testament is the person of Jesus as a man and Jesus as the glorified one and concludes that there was diversity among the Christians in the first century (72). He disagrees, as do I, about Dunns conclusion that Jesus was not, in His own teaching, the object of faith (74). No wonder Carson labels Dunns book as superficial (77). In spite of all of his criticism to Dunns works, the author switches viewpoints to discuss the importance of systematic theology in being coherent to the culture or context being studied. In this sense, he develops four positions to back up his statements. The first position is that the Scripture is faithful and historically testable (79). The second position is that the laws of logic help in the integration of knowledge and communication of the truth (80). The third position is that systematic theology requires documentation to deal with the Bible topics (81). The last position is that systematic theology needs to have biblical data including the sixty-six books of the canon (82). He also discusses the topic of diversity in the New Testament characterized by synthesizing the truth found in the Bible in contemporary terms (83), and the distinction of how a writer records and interpret that truth (84). In addition, the diversity also includes the own personal interests and ideologies of the writers, which means that two authors could be talking about the same topic but with different words and writing styles. Implications for My Ministry The author helped me to understand the differences between biblical and systematic theology and the importance in applying correct methodology when analyzing biblical texts. He showed me through this article that exegesis interacts with biblical theology; biblical theology interacts with historical theology; and historical theology interacts with systematic theology. All of them interact with each other. Another implication in my ministry is that I need to teach the Scripture and transmit to my congregation and youth group that it is trustworthy. In addition, I need to legitimize that there is harmony in both theologies, biblical and systematic theologies. This understanding will help me to have a better interpretation of biblical passages. Finally, something that I learned from D.A. Carson is to have a broad analysis and criticism about works of other authors in order to make the truth be revealed through the processes involved in systematic theology. This analysis will help me to think critically with the purpose of deciphering truth.

Do Animals Have Rights Essay -- Religion Papers

Do Animals Have Rights Animals are used to test the products that we use in our everyday life. Is it ethical or right to test our products on animals? If animal testing were not used, how would the safety of the products we use be insured? If animals were not used in medical testing, how would researchers come up with new medicines and vaccines? Different people have different opinions about this issue. Arguments abound for both sides. In order to have an organized argument, there must first be an agreed upon standard by which the opposing sides of the arguments are judged. For the argument about the use of animals for laboratory testing, that standard will be the Word of God. â€Å"And God said, ‘Let the land produce living creatures according to their kinds: livestock, creatures that move along the ground, and wild animals, each according to its kind.’ And it was so.† (Genesis 1:24) â€Å"Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.’† (Genesis 1:26) God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.’† (Genesis 1:28) It is very clear from the first chapter in the Bible that man was put over and in charge of all the earth. This means that man is superior to all other living things on the earth. Does this also mean that man has the right to use animals for laboratory testing? Jesus is quoted as saying, â€Å"Not so with you. Instead, whoever wants to be great among you must be your ... ...t. Researchers should constantly be searching for new methods of testing products and medicines. The lab-grown-skin samples that are advocated by the animal rights groups are a terrific step in the right direction. There are obvious uses for these test samples. Many of the cosmetic products that are used today could be tested for toxicity using these alternative testing techniques. Hopefully they are accurate enough to attract use by companies involved in such testing. Using the Bible as a standard to judge the two sides of this argument shows that both sides have problems with their reasoning. However, both sides also have good points. It is clear though, that the laboratory testing of animals can be extremely beneficial to mankind. When a person's life can be saved or prolonged, the laboratory testing of animals is a necessary and acceptable practice.

Yale :: essays research papers

In January of 1997, Yale University was brought up on Charges of unfair labor practices. The National Labor Relations Board (NLRB) claimed that Yale should pay its teacher assistants as part time faculty. Although these teacher assistants are working they are also graduate students at the school. The NLRB stated that the teacher assistants at the school are a very essential part of the university’s structure. Jut a month prior to all this controversy, Yale University had just settled on a long drawn out contract dispute with its food service and maintenance crew. A spoke person for the university said he hoped that this new problem could be solved quickly and painlessly. The school does not want to hold the reputation of being constantly involved in contract negotiations or legal controversy. The school does not want to hold the reputation of being constantly involved in contract disputes, but as of now it they are. Yale believes that there is no reason for them to pay â€Å"students† for learning how to do their job. The institution feels as though this is just another step in into the real world, it’s a learning experience. On the other hand, the NLRB feels as though the graduate students working as teacher assistants should be paid as a Yale employee. They believe the students ate entitled to receive benefits and fair pay. The NLRB is trying to point out the importance of teacher assistants, without them professors would be forced to teach a larger sized class on their own. The teacher assistants break the group apart into smaller sections of about 25 to 30 students, this gives the students a better teacher-student ratio. Although Yale does hold a strong case, I feel as though the NLRB’s beliefs are the correct one. These â€Å"students† as they are called by Yale university are not just ones ordinary undergraduates, some have other jobs and are working toward their own PHD or masters degree. These individuals are well qualified to teach a small group of undergraduates, therefore they should be paid a reasonable wage. The teacher assistants could be looked at as an extension of the head professor. Some of these TA’s know the students a lot better than the professor does, on a personal or educational level. The Yale University Board claims that they are students who are learning another aspect of teaching, and therefore are still considered students.

Research Paper: Marjane Satrapi Essay

Beset with the unthinkable, the Islamic Revolution defines turbulent times for many Iranians (Tehran). Numerous females including Satrapi were robbed of their social rights due to westernizing and secular efforts (Tehran). In turn, the Islamic Revolution undermined the younger Satrapi’s ability to come to terms with her own identity; nevertheless, she now writes to share her experience with oppression and her later journey towards cultural integration. It is a historical dispute that woman did not have their share of say in the revolutionaries’ political agenda (Mouri). In the months following the Revolution, obligatory hijabs were decreed (Mouri). Girls of every age rank were forced to wear a veil. Several active Iranian female revolutionists discharged into the street protesting what soon became the law of the land. Their male comrades did not offer support believing that the time was not appropriate. Instead, they simply encouraged solidarity with the new government in order to display a united front before their international enemies (Kar). Consequently, wearing hijab became mandatory, and the lack of it was disciplinary (Kar). Satrapi was 10 at the time, experiencing her first instances of Iran’s social and political transformations. (Kutschera). The compulsory hijab eventually assumed a government-sponsored and aggressive position (Kar). Various female and liberal minded organizations were marginalized and stripped of their supremacy. The regime suppressed these crowds through methods such as coercion, enticements, deportation, and brutal force. Years later, Satrapi was spared the oppression of an Islamic regime at the peak of its worst (Leith). Her lack of unwavering obedience and expressive nature would have caused her immense trouble with government. Thus, afraid she’d be a victim of the regime’s repression and prejudice, her parents sent her to Vienna (Kutschera). Unfortunately, she was challenged with preconceived notions held by Europeans (Leith). While attending a boarding school ran by nuns, Marjane was expelled for calling the chief mother a prostitute when she claimed that Iranians were â€Å"uneducated† (Hattenstone). Marjane’s life eventually plummeted leading her to homelessness, bronchitis, and drug abuse (Hattenstone). Defeated, she escaped the havoc by   home, ultimately surrendering herself to the lifestyle she once rejected (Hattenstone). Unfortunately, the hijab and restricted style options weren’t Satrapi’s mere concern. Upon her arrival home, Satrapi dealt with more prejudice than she had originally anticipated. She was known as the Western Iranian, which made her cultural transition in Iran especially difficult. Her later diagnosis with depression fostered even more mayhem within her life resulting in suicidal attempts. Her early 20’s were indeed tempestuous times as she struggled to establish and integrate herself into foreign customs. The end of the Islamic Revolution didn’t necessarily mean that the essence of corruption and repression were eradicated. In fact, the bitterness lingered for another 30 years shaping a void for many Iranian women. The marriage age for females was lowered to nine, and they lacked the rights to obtain divorce. Meanwhile, their male counterparts were able to assume full custody of their children, obtain unilateral divorce, and have as many wives as they desired. In all, females received a lot of harsh treatment if they failed abide by the restrictive nature of Islamic rule. For a female foreigner like Satrapi, simply bearing a different style of clothing or thought was enough to galvanize unwanted attention. It was remarkably problematic having to assimilate into a culture she had to escape from in the first place. In the end, Satrapi realized that although Iran is her home, the social oppression outweighed that one factor. She eventually returned to Europe to pursue an art degree and take on the next chapter of her life, Persepolis. Persepolis was written in efforts to share her experience regarding the Islamic regime. It is often a misconception that Iranians were religious fanatics versus being traditional, and for that, Satrapi wrote to bring light and understanding into the situation. She wanted to clarify that what people saw in the news didn’t bear the whole picture. Her other renowned writing projects such as Chickens and Plums and Persepolis II also entail political elements along with personal experiences. It is ultimately her way of preserving an evolutionary truth that could have succumbed had she not taken the time to share. Consequently, Satrapi’s story is now one of the most popular books known for embodying a realistic coming of age story during the Islamic Revolution. She undertakes a realistic portrayal of how private life and public life can be drastically assailed by political upheaval.

Tremaine Neverson

â€Å"Success can be a dangerous drug. It definitely changes people and it can take you to another world if you allow it to. † These are famous words form popular singer, songwriter and activist Tremaine Aldon Neverson. Born November 28, 1984, Tremaine is also known as Trey Songz. Searching for himself, he gained a love for music and began singing at the age 14. At the age of 15, he met a producer by the name of Troy Taylor, whom started his skyrocketing success as a singer. In 2003, he released his first album, and then began writing music for other artists.He has five different albums in which he considers to take his fans on five different journeys of his life. From BET to Grammy awards, Trey Songz is more than just an artist. He has used his gift of music as the launching pad to various philanthropic and entrepreneurial endeavors such as the â€Å"Angels with Heart Foundation† and the â€Å"Songz for Peace Foundation. † Through his â€Å"Angels with Heart Fo undation,† Trey encourages to give back and to have a positive impact in their community through community service with local charities and random acts of kindness. Through his â€Å"Songz for Peace Foundation† he aims to curb the violence in youth.I admire Trey’s dedication to music. It is something he loves and he always pleases his fans. He is also promoting positive messages through each of his foundations. As an artist, he’s only obligated to deliver music and videos to his fans, but he does so much more for us. I am all for community service and giving back to the community, so just for that I admire him. To find someone who satisfies your taste in music and your taste in activism means a lot to me as a fan and a young adult. In closing, I would like to dedicate this special tribute to Tremaine Neverson on this very special day, Happy Birthday Trey!

Comparing and Contrasting Sonnet 130 and Ars Poetica Essay

â€Å"Change what you see by changing how you see† (Huie). This quote relates to â€Å"Sonnet 130,† by William Shakespeare and â€Å"Ars Poetica,† by Archibald Mac Leish. Sonnet 130 is about the faults of his mistress, but realizes by the end of the poem, that his love is all that matters. This man did not see his mistress as an ugly woman, but instead saw her as someone whom he loves dearly. In a different way, Ars Poetica states that â€Å"a poem should not mean, but be† (MacLeish 23). People who read a poem may try to interpret its real meaning, but there is really nothing to interpret. A poem should just mean what it says. Although both â€Å"Sonnet 130,† by William Shakespeare and â€Å"Ars Poetica,†by Archibald MacLeish have similar themes such as simplicity, and similar devices such as using imagery to describe beauty and nature, they have different meanings, since one poem seems to expect a considerable amount from a mistress, and the other poem expects nothing of a poem. One similarity between â€Å"Sonnet 130† and â€Å"Ars Poetica† is their themes of wanting nothing but simplicity in a poem and a mistress (stated in the last couplet), and love and adoration. When reading â€Å"Sonnet 130† one might think that this man spends his time complaining about his mistress, and clearly dosen’t love her, however, by the end of the poem he realizes that his mistress may not be beautiful, but their love is beautiful, and that is all that matters. â€Å"And yet, by heaven, I think my love as rare† (Shakespeare 13). In â€Å"Ars Poetica,† MacLeish explains that â€Å"a poem should be wordless† (7) and â€Å"a poem should be motionless in time† (9). One might be confused by what the poem is actually trying to say, but he ended the poem by saying, â€Å"a poem should not mean, but be† (23), which was a clearer statement. As was said before, a poem is not something people should over analyze, it should just make you feel the way it does. Almost ike a painting or sculpture, a poem is not a puzzle, but a mood or a feeling. Both poems seem to have different views on what to expect from a mistress/poem. In â€Å"Sonnet 130,† Shakespeare expects a great deal of things from his mistress. There are twelve lines discussing the disappointment of his mistress’ eyes, lips, hair, cheeks, breath, voice, and how she walks. Lines such as her eyes â€Å"are nothing like the sun† (Shakespeare 1), her lips are less red than coral, and her hairs are like black wires growing on her head, show how displeased he is at these unattractive qualities. â€Å"Ars Poetica† is completely different in this way. MacLeish says, â€Å"A poem should be palpable and mute† (1), and â€Å"Dumb as old medallions to the thumb† (3). These words demonstrate how he believes that poetry should be different than what society expects them to be. He wants nothing of a poem, but just believes that poems should be whatever they want to be. Another similarity between â€Å"Sonnet 130† and â€Å"Ars Poetica† would be that they both use imagery to compare beauty and nature. â€Å"Sonnet 130† used this device, to demonstrate the nature of beauty through imagery. â€Å"I have seen roses damask’d, red and white, but no such roses see I in her cheeks† (Shakespeare 5). This compares his mistress’ cheeks to the beauty of a rose. â€Å"Ars Poetica† has many lines that use imagery, one of which compares words to the flight of birds, â€Å"a poem should be wordless as the flight of birds† (MacLeish 7). Both writers did an impeccable job using imagery to enhance the readers understanding and use descriptive words to make the poem more beautiful and interesting sounding. â€Å"Ars Poetica† and â€Å"Sonnet 130† are similar in the way that they both have a similar theme of simplicity and adoration. â€Å"Ars Poetica† wanting a poem be in it’s simplest terms and wanting it to mean only just what it says. Although in â€Å"Sonnet 130† Shakespeare does seem to expect a lot from a mistress, he states at the end of the poem, that he wants nothing more than the mistress he has. Another similarity is that they both compare beauty and nature. This device was used purely to entice the reader, and make it easier for the reader to understand. One essential difference between both poems, would be that in â€Å"Ars Poetica, the poet strongly believes that a poem should be â€Å"wordless† and simple, almost careless. However, in â€Å"Sonnet 130,† Shakespeare spends most of the poem taking about his mistress’ unattractive qualities and seems quite expectant of a number of things. Analyzing these key similarities and differences are what help the reader understand the poem in a more analyitical way.

How Sociologists Define Social Control

How Sociologists Define Social Control Social control, within sociology, refers to the many ways in which our behavior, thoughts, and appearance are regulated by the norms, rules, laws, and social structures of society. Social control is a necessary component of social order, for society could not exist without it. Overview of the Concept Social control is achieved through a variety of means, including through social norms, rules, laws, and social, economic, and institutional structures. In fact, there would be no  society without social control, because society cannot function without an agreed upon and enforced social order that makes daily life and a complex division of labor possible. Without it, chaos and confusion would reign. The primary way through which social order is produced is through the ongoing, lifelong process of socialization that each person experiences. Through this process, we are taught from birth the norms, rules, and behavioral and interactional expectations that are common to our family, peer groups, community, and greater society. Socialization teaches us how to think and behave in accepted ways, and in doing so, effectively controls us our participation in society. The physical organization of society is also a part of social control. For example, paved streets and traffic signals control, at least in theory, the behavior of people when they drive vehicles. Sidewalks and crosswalks control foot traffic, for the most part, and aisles in grocery stores control how we move through the space. When we fail to conform to norms, rules, and social expectations, we suffer sanctions that remind us of their social importance, and that serve to control our behavior. These sanctions take many forms, from confused and disapproving looks to conversations with family, peers, and authority figures, to social ostracization, among others. The Two Types of Social Control Social control tends to take one of two different forms: informal or formal. Informal social control refers to our  conformity to the norms and values of the society, and adoption of a particular belief system, which we learn through the process of socialization. This form of social control is enforced by family, primary caregivers, peers, other authority figures like coaches and teachers, and by colleagues. EyesWideOpen/Getty Images Informal social control is enforced by rewards and sanctions. Reward often takes the form of praise or compliments, but also takes other common forms, like high marks on school work, promotions at work, and social popularity. Sanctions used to enforce informal social control, like those discussed above, tend to be social in form and consist mainly in communication or lack thereof, but can also take the form of the ending of a relationship, teasing or ridicule, poor marks in school, or being fired from work, among others. Formal social control is that which is produced and enforced by the state (government) and representatives of the state that enforce its laws like police, military, and other city, state, and federal agencies. In many cases, a simple police presence is enough to create formal social control. In others, police might intervene in a situation that involves unlawful or dangerous behavior in order to stop itto arrest literally means to stopin order to ensure that social control is maintained.   Alex Livesey/Getty Images Other government agencies enforce formal social control as well, like those that regulate which substances or foods can be legally sold, and those that enforce building codes, among others. It is up to formal bodies like the judiciary and the penal system to dole out sanctions when someone fails to comply with the laws that define formal social control. Updated  by Nicki Lisa Cole, Ph.D.