Analysis of Alexander Pope's An Essay on Man

He mentions that multiple challenges that the Catholic Church is struggling with and in addition urgent challenges they are facing. The lack of priest in countries, also the decline of priest in others is a topic covered in this chapter. He also explains how in the present time it is a great deal harder to have a family go to church every Sunday for example, then it was years ago. The last line is a message from John Paul II, the pope mentioned at the beginning of this book on Catholicism. It reads, “Open wide the doors to Christ, and you will find true life.”; . Gerald O’Collins believes that this is the central message that sums up the Catholic religion. The creative use of this line as the ending of the book, shows how much research and effort Gerald O’Collins put into his book. It was a smart way to tie up lose ends and relate back to the introduction.

To begin, in The Rape of the Lock, Alexander Pope uses satire to invoke a capricious, melancholy mood to illustrate the absurdity of fighting over the cutting of one's hair. Hidden inside this poem is a crafty criticism of the society that helps create the crisis over the stolen lock. A Society in which appearances ere more important to a person’s sense of identity, and treats the insignificant with utmost importance.

“Happiness is in the enjoyment of man’s chief good. Two conditions of the chief good: 1st, Nothing is better than it; 2nd, it cannot be lost against the will” (Augustine 264-267). As human

Here Vonnegut highlights one of the main themes throughout the book, that humanity does not necessarily benefit from knowledge, progress, our powerful minds that we often view only as a strength. As where the tiger and bird are born to fly and hunt, man seems to be born to think, and at the end of the day, when the tiger has hunted to its heart content and the bird is through with flying, they can cease their activity and carry on with their stable lives. Man on the other hand, not placated by thinking, constantly tries to make sense of the world around him, to no success and no purpose. Another calypso, found on page 127, goes as;

The debate of whether man is born entirely good or evil is a universal discussion that never seems to resolve. Even though a human is a complex individual who cannot be defined by a simple assessment, the people of today are convinced that there is a straightforward explanation as to why acts of wickedness exist. Some believe negative influences taint the naturally innocent heart of man, while others suppose evil men are born with an unavoidable capacity for darkness. This however, suggests that the wicked are created from birth without morals or the ability to be considered righteous. Despite the theories that exist, good and evil are not always separate. Man typically is neither solely good or bad, but a combination of the both. In the

Book 3 of Mere Christianity contains 12 separate chapters, which has far too great a scope to address properly here, so a glimpse will have to suffice. In the first, Lewis examines three components of morality; the relations between men, the interior moral mechanics of a man, and the relationship between a man and the God who made him. Lewis makes the case that, since we are destined to live forever in one state or another, it is desperately important that we pay attention to the sort of Being we are becoming. Lewis points out that most of humanity can agree that keeping relations between men running smoothly are important, but varying world views and religions-or lack of religion, have produced some disagreements on the necessity of keeping one’s own ship in order, as it were, and it completely breaks down when the relationship between a man and his Maker are addressed, as there is virtually no agreement there.

The early life of Pope John XXIII shaped his morality and future ideas, and his travelling made him tolerant towards other people, cultures and beliefs. He believed that “No one is excluded by love” and pursued this belief throughout is papacy, even visiting prisons in order to forgive those who had sinned,

Pope is essentially saying that if anyone breaks, or tries to break the great chain of being, they are committing a sin against the “Eternal Cause”, or the cause of God. Also, he is saying that all parts of the chain are necessary. If angels didn’t exist, men would try to

The first one is that pope is not God. That the pope is comparing himself to God on the same level. According to document 1 the author states “that the bishop (the pope) is head of the holy church. And certainly the apostles of Jesus Christ never constrained any man to believe this concerning himself.” It means that the pope is saying that the head of the church and that he is teaching false things about god’s word. The next critical thing is the selling of indulgences.

The letter then ends with a great inspirational message, a message that conveys the desire of the pope to fix what needs to be fixed. The letter also gives the authoritative sense that the changes will be hard but they must happen. In just one letter Pope Innocent III has asserted his sphere of influence over Europe and it's people. "No one shall plead as an excuse difficulties of the journey or obstacles of strife..." No one shall plead excuses, that is, not the archbishops, bishops, abbots, priors or representatives of royalty through out the continent. Innocent III had essentially put out a summons and like a lord sending summons to his vassal, left people with only one option in how to answer the summon.

This sentence makes the war seem less violent, gruesome and horrible than it actually is. This sentence might also remind the readers of a school sport, and maybe they would have got a couple of injuries every now and then however nobody really cared and in a month or so you probably be perfectly healthy. One of the most effective sentences Pope has used in this poem is:

     From the religious stand point, the reader can assume that Pope is suggesting that man needs to be content with where he is and count everything as done in a divine order. He also suggest that it is better to trust in the laws of nature, than to lean to thine own understanding. While seeking wisdom and knowledge is acceptable, as well as having a sense of pride, man needs to respect and adhere to the boundaries that have been created.

In his essay, "The Magnitude, Duration, and Distribution of Evil: a Theodicy," Peter van Inwagen alleges a set of reasons that God may have for allowing evil to exist on earth. Inwagen proposes the following story – throughout which there is an implicit assumption that God is all-good (perfectly benevolent, omnipotent, and omniscient) and deserving of all our love. God created humans in his own likeness and fit for His love. In order to enable humans to return this love, He had to give them the ability to freely choose. That is, Inwagen holds that the ability to love implies free will. By giving humans free will, God was taking a risk.

This is the problem of evil. Augustine summed it up most effectively when he said, “Either God cannot abolish evil or he will not. If he cannot then he is not all-powerful. If he will not then he is not all good.” Augustine viewed evil as merely the absence of good just as dark is the absence of light, a non-being “a name for nothing but the want of good”. He looked to the Bible for an explanation for the existence of God and believed that the fall of humanity from grace, as shown in Genesis, showed the origin of evil. He believed that evil came into the world because human beings had deliberately turned away from God and his goodness. This suggests that both moral and natural evil is a result of original human sin.

good and evil will in turn govern man's free will and enslave him.  In the