Analysis Of The Letter ' Letter From The Holy Spirit '

I, {****}, a member of [*PARISH NAME AND LOCATION*], ask you, Bishop Grahmann, to confirm me as a member of the Roman Catholic Church. I would like to receive the sacrament because I want to become an active member and participant in the Catholic Church. After I have received it, I will be recognized as a full member of the Catholic Community, enabling me to be involved in the parish with more depth. As a confirmed individual, I will be better able to participate in many events within my church community. Receiving Confirmation will also allow me to be closer to God.

Chapter 5 - “Why can’t they let a girl marry three men, or as many as want her, and save all this trouble? But this is heresy, and I must not say it.”

The 12th Century romance of Abelard and Heloise sheds light on the harsh realities that women of the time had to face regarding rights to education, and freedom to love whomever they choose. Through her letters Heloise proves to be a notable intellect, especially given her uncle’s devotion to her education, which was not a given right for women at the time. Abelard, a dedicated and famed intellectual, becomes her tutor, then her lover. After Heloise’s affair with Abelard is revealed, she faces societal pressures to marry, or be doomed to a tarnished reputation. Abelard, however, faces the ruin of his reputation through marriage, which highlights how both women and marriage were highly looked down upon in academia at the time. Though the couple marries in secret, as to protect the reputation of Abelard, betrayals by family cause them to be separated by their respective vows to the Church. However, their relationship continues through their letters to each other and friends for the rest of their lives. Abelard’s lesser regard of women is indicated through the priority of his reputation over the fair treatment of Heloise, as seen through their various correspondences with respect to their courting and marriage.

Masaccio’s famous religious painting, “The Holy Trinity”, is known for the engagement of linear perspective to create an image that goes beyond just paint on canvas, (or should I say wall?) by creating the illusion of depth. This painting addresses many religious concepts by setting up different levels and layers in the constructed space. The characters depicted are made up of four groups of human figures, which include the Trinity (God the father, Jesus, and the Holy Spirit), the Virgin Mary and Saint John, a pair of donors, and a skeleton on a tomb at the bottom of the picture. There is an apparent point of separation, which is made clear due to each group being on separate levels. Their difference in power is fundamental feature in

In the book The Letters of Abelard and Heloise, Abelard and Heloise’s relationship changes dramatically as seen in their love letters. At first, their relationship was very sexual based while they were together. I feel that the shift in their relationship happened when they became physically separated. As soon as the separation occurred, their relationship became a primarily chaste relationship. My goal in this paper is to demonstrate why I feel that Abelard and Heloise’s relationship changed from a sexual based relationship to a chaste based relationship because of the material realities and the change in the understanding of their relationship. To do this, I will first analyze the change in material realities and how that effected the relationship. Next, I will talk about what I think the initial understanding of the relationship is for both Abelard and Heloise. Then, I will tell how Abelard changed Heloise’s understanding of the relationship. Then, I will explain their Heloise’s new understanding of the relationship. Finally I will conclude by summarizing the how the relationship changed and why the change happened.

The Pope is the head of the Church: he represents the ultimate religious authority. However, as a Bishop of Rome, the Pope is also in command of certain secular affairs, including some military aspects. Certainly, the Pope is a link between the earthly and the divine realms. Problems arise when the imperfect world the Pope physically lives in interferes with his heavenly objectives. Taking Pope Gregory I as an example, I am going to look at his letters to analyze how he reconciled his political and spiritual goals, whether he valued one category over the other, and how he justified it.

“[In 16th century European society] Marriage was the triumphal arch through which women, almost without exception, had to pass in order to reach the public eye. And after marriage followed, in theory, the total self-abnegation of the woman.”

The communication principle that is outlined in this paper is about communicating lies and what the outcome of lying is. In the book of Psalm, it explains very clear about the bibles stance on lying. Psalm 59:12-13:12 reads, “For the sins of their mouths, for the words of their lips, let them be caught in their pride. For the curses and lies they utter, 13 consume them in your wrath; consume them till they are no more. Then it will be known to the ends of the earth that God rules over Jacob.”

All of Abelard’s rules are derived from the current rule of St. Benedict, but he clearly defines the woman’s role in the church. He first emphasizes the importance of the superior of the monastery to be spiritually present with the rest of the monastery. He states that he, “absolutely forbid the superior to live more luxuriously or more softly than the subordinate. She should not have private chambers for eating or sleeping, but should do everything with the flock committed to her.” Going along with that idea he instructs the deaconess to “[be] more concerned over spiritual than bodily matters” and that she, “should not leave the monastery because of any care for things outside.” He says that this way it would be an honor for someone outside of the monastery to see her. So while the women are participating in the ritual aspects of the church, Abelard says that it is the “monks and their lay brothers” who should care for the women of the

Early modern European society relied heavily on relatively strict gender roles. Although work that men and women performed regarding early modern European economy was relatively the same, these two genders were affected by different factors. While men were usually only affected by factors such as age, class, and skill, women were affected by several more such as marriage, widowhood, and motherhood (Wiesner-Hanks, 2008). Marriage during these times were usually for business and status, as opposed to a true human connection. When a young person is vowed to another for marriage, they are also set up with a dowry, or credit to help support their married-life, and occupation. Marrying another individual could even be considered a strategic economic approach to accumulating status and privilege. While both men and women are set up with a dowry, it is almost always the bride that must move from her own household to that of the groom’s or groom’s parents. Gluckel herself was vowed by her parents at the age of twelve, and married off nearly two years later. Because of such an early commitment, Gluckel had a very short, practically nonexistent childhood. She doesn’t write much about her own personal experiences during childhood, but more about her immediate, and extended family members’ escapades. Come to think of it, it is possible that

Throughout the letters, Abelard and Heloise’s perspectives on gender roles were strictly based upon the traditional views on sexuality. For instance, in the egotistical mind of Abelard, women in the medieval society were viewed as a weaker sex who need help of the a stronger male since there were certainly things that “cannot be carried out by women”5. Moreover, Heloise, despite her being a woman, did not seem to be shocked at the idea that men are superior to women. Instead, she instinctively acknowledged the weaker nature of women indicated by her discussion of her abbey which she called “feminine”; she also described it as weak, frail, and needing a more careful attention6. Throughout the first four letters from Abelard and Heloise, they both held congruent views regarding masculinity and femininity, and this dichotomous way of looking at gender indeed did not deviate much from the conventional thinking of the medieval society.

The economics of marriage was not the only pressure on children to marry where their parents directed. Sixteenth-century children, and girls in particular, were very much brought up to obey, and to believe that it was their duty to their parents… to marry the person chosen for them. It would have taken a very strong-minded girl indeed to have refused to follow her parents’ wishes. Girls who did refuse the partner offered could find themselves bullied by their parents. (3)

There are many cultures around the world that do not expect clergy celibacy (Daly, 2009) including Christian denominations who allow ministers/priests to marry. These Churches demonstrate how marriage is compatible with the priestly life. These churches present a great example of how familial responsibilities are compatible with religious commitments. A study of married Evangelical ministers and Roman Catholic priests revealed that there were no significant differences in dimensions of religiosity or commitments to the parish between the celibate and married clergymen (Swenson, 1998). Both are

The Sultan was captivated by Lady Constance's description and resolved to make her his wife. The Roman emperor made magnificent preparations for his daughter's wedding. But the councilors foresaw that no Christian ruler would be willing to let his heir marry a Muslim. The Sultan was so much in love with Constance that he dismissed this religious

A few of the branches of the Catholic Church in Eastern Europe allow their priests to be married. The Vatican allows the marriages to keep church members from converting to Orthodox Christianity, the dominant religion in that part of the world. A recent article in The New York Times profiles Reverend Yuriy Volovetskiy, the priest at a Ukrainian Greek Catholic Church. Volovetskiy is married and has six children. He says that being married helps him better relate to his parishioners. He says having children has helped him become a part of society. It is easier for him to explain things to his parish if he has actually lived through them. Volovetskiy also says that celibacy is unnatural, and that no one can escape from having a sexual life (Levy).