Fathers Attitude of Love Towards Sinners. Essay

When looked at more closely, the younger brother and older brother show an unexpected similarity in their sins throughout the parable of the prodigal son. Keller states in his book The Prodigal God that the goal of this book is to lay the essentials of the gospel, and to either introduce or reassure the message of both this story and the gospel. This parable is thought of as one of the best readings in the Bible to help someone grasp the understanding of God’s

Jonathan Edwards's sermon, "Sinners in the Hands of an Angry God" is moving and powerful. His effectiveness as an eighteenth century New England religious leader is rooted in his expansive knowledge of the Bible and human nature, as well as a genuine desire to "awaken" and save as many souls as possible. This sermon, delivered in 1741, exhibits Edwards's skillful use of these tools to persuade his congregation to join him in his Christian beliefs.

In the Bible, the parable of the Lost Son tells the story of how a father’s son “got together all he had, set off for a distant country and [squandered his wealth in wild living]. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. (New International Version Luke 15: 11-32) With nothing to eat, he had no choice but to return to his father in shame. The son was fearful his reputation with his father was ruined, and that he would be forced to work as a slave to his father. However, the father was cheerful he had returned and celebrated with a party. The son’s reputation was not ruined and was instead restored with his

This deep tragedy in Adam’s life left him in the realization of what kind of father he should be to his son, and the path he is on with God. “I will forgive those who have wronged. I will learn from my mistakes, repent of my sins, and walk with integrity as a man answerable to God… As for me and my house, we will serve the Lord”(Kendrick). In a desperate time of grief, Adam chooses forgiveness to those in the wronging toward Adam and his family. There is no significance to ignoring another’s sins, because God forgives all who have sinned. After Adam’s daughter passed, God proved to Adam that repenting will only lead to a burdened life and heart, but forgiveness of yourself and others will lead to the gates of heaven. “I now believe that God desires for every father to courageously step up and do whatever it takes to be involved in the lives of his children...young lives and be a visual representation of the character of God, their father in heaven”(Kendrick). In a time of grief and heartache, it can be difficult to reveal the reason God has brought a certain burden to life. Adam found his answer through God, which was to live life as a follower of Jesus and to raise his children through the knowledge of the Lord while being a visual representation of Him.

The belief that morality requires God remains a widely held moral maxim. In particular, it serves as the basic assumption of the Christian fundamentalist's social theory. Fundamentalists claim that all of society's troubles - everything from AIDS to out-of-wedlock pregnancies - are the result of a breakdown in morality and that this breakdown is due to a decline in the belief of God. This paper will look at different examples of how a god could be a bad thing and show that humans can create rules and morals all on their own. It will also touch upon the fact that doing good for the wrong reasons can also be a bad thing for the person.

The Parable of the Prodigal Son is from the King James Bible in the book of Luke, Chapter 15 Verse’s 11-32. It is a story about a man with two sons in which the younger son asked his father for all of the goods that he would inherit. After getting what he would inherit, he travelled on a journey to a far country and completely wasted everything that his father had given to him. When he had spent everything and became poor, there arose a mighty famine in the land and he began to be in want. So he returned to his father and said to his father that he was no longer good enough to be considered one of his sons, he thought that he should now be considered a servant rather than one of his children. He claimed that he had sinned against heaven and

Edwards' creative choice of words that he uses describes the power of God and the terrible Hell awaiting sinners. These words easily infiltrate into the minds of his congregation and frighten them beyond belief. These choices of words and his use of such vivid images are mostly successful in their intent, to scare and put fear into his audience. Edwards held his audience locked up with his promises of eternal damnation if proper steps were not taken. The congregation felt the intense impact of his rhetorical strategies and lived on the fear of the power of God. In this way, he was able to keep his followers from sin and away from the fiery pits of Hell.

Both passages agree that everyone is full of sin and will one day face their judgements. Jonathan Edwards’s “Sinners in the Hands of an Angry God” and Nathaniel Hawthorne’s “The Ministers Black Veil” are effective in their own point of view. Edwards uses second person point of view to “point at” the reader that they’re being the ones read to. Hawthorne uses third person omniscient point of view to show the reader the different sides of what he is writing about. Edwards was more effective with his second person point of view because the reader will feel they’re the ones at fault for the sin when the passage was made 100s of years ago.

Jonathan Edwards delivered his sermon, Sinners in the Hands of an Angry God, in Enfield Connecticut on July 8, 1741, the year following George Whitefield's preaching tour which helped inspire the "Great Awakening." Weeping and emotional conviction among Edwards’ audiences came at a time of great spiritual thirst. While very foreign to mainstream American opinion today, this extraordinary message was fashioned for a people who were very conscious of how their lifestyles affected eternal consequences. By today's popular perspective, the doctrine of predestination probably discourages conversion because of the new-age independent attitude. However, in Puritan culture, through

The Prodigal Son believed that he is “no longer worthy” (Luke 15:20) to be called his father's son after his actions. With this in mind, his father did the opposite of what the Prodigal Son thought that he would do and welcomed his son with open arms. Family love is shown through the actions of the Prodigal Son’s father as his father forgave his sons actions by welcoming him back into the family. Not only that, his father also offered everything he had. Although these two characters did not face the same situations, Sandra Cisneros and the Prodigal Son’s both showed examples of what family love was.

A great theologian—a St. Augustine, a St. Thomas Aquinas, or someone like that—could presumably make a powerful case for a religious interpretation of the Parable of the Prodigal Son. I am looking at it from a humanistic point of view. Either way, this tale is fundamentally about the relationship between the F/father and the son. If you underplay in your representation either of these figures you are depriving the story of its meaning and purpose. Now, I’m not interested in seeing the F/father dance all over the stage. In my original post I expressed strong skepticism that a truly successful ballet could be made about the subject. To the extent, however, that one views Balanchine’s ballet as not being about the Father, it points (in my opinion)

During the Puritan Era, much of the literature was written as a way to share the gospel of God’s word with others by interweaving some of the Puritan beliefs and doctrines in to the works. Jonathan Edwards uses many of these beliefs in his atypical sermon titled “from Sinners in the Hands of an Angry God” in order to scare members of the church congregation into going through conversion and being “saved”. From the very beginning of his sermon, Edwards introduces the doctrine of Total Depravity, or the belief that all men are born tainted with sin, and uses it as a building block for setting up the imagery in his speech. When Edwards says, “They (sinners) have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked…”,

What is most important about this passage is the idea of refuge. The child, when reprimanded, finds comfort in the arms of its mother. The man, when convicted of certain crimes returns to his motherland and finds comfort from his relatives. This fully illustrates the power of a

The Gospel of Luke thoroughly illustrates the themes of mercy and compassion in his use of literary devices such as symbols, stories and parables. Luke urges how significant it is to feel and deliver the ready willingness to help anyone in need in our society. The Gospel offers a model to live out these virtues through Jesus’ actions and his parables.

    Religious texts have been one of the main sources for laws and social customs since the conception of organized religion. Each religious text provides its followers with a code of conduct they are expected to apply to themselves, their actions, and their institutions. This code of conduct applies to the individual, as well as to the government and society to within which the people exist, and ultimately defines what a "just society" is in the context of that religion. Using stories and proverbs this code of conduct, and thus "just society", is not only set, but also shown in examples. In The Bible, the essence of a "just society" is laid out within passages that serve as "the laws", including Deuteronomy, and the Psalms,