Throughout these chapters we see many portrayals of God’s character: The destroyer, the ever-judging, a God with expectations, a God that grieves, feels pain, repents, a God that demands justice; a self-evaluating, ruling and omnipotent God whom also passes on saving grace to the deserving.
He argues towards the sinners to express the way he feels about them and what he'll do to
In the sermon, “Sinners in the Hands of an Angry God”, Edwards displays controversial viewpoints and ideas concerning heaven and hell. As Edwards speaks to the congregation he warns them of the misery and suffering they will face if they do not repent of certain sins. He also describes God as angry which probably struck fear into the hearts on many. To illustrate his own point that hell is unenviable without repentance Jonathan Edwards creates the idea of an angry God using intense similes, a harsh tone, and strong emotional appeal in “Sinners in the hand of an Angry God”.
It would seem that he views other people as closer to God, not simply because of his own isolation, but because he witnesses their apparent ability to function in a world of God. This is seen on his act of acquiring a sense of morality through observation of behaviors of others
Disturbingly describing God’s abhorrence towards man and comparing it to a spider being held over a fire and claiming that is humanity in the hands of God, that they are nothing but to be cast away into a fire, his disdain towards the church congregation is displayed. Edwards forces the congregation to feel his dislike towards them by expressing God’s and it makes them aware of how angry God must be and the reality that to him, they are nothing worth looking at and are better off burning. Another example of imagery is God’s bow of wrath already bent with and arrow of justice ready to be shot at their hearts. Here he lets their minds wander by the thought of God shooting an arrow into their heart, having no reason not to shoot it because they are sinners and sinners will see justice when he finds fit. His tone is more cautious and informative but still menacing, he prepares them for the worse just to fling them further down into guilt and
believes that he is better than everyone else in that he alone can destroy evil.
our confession as well as the implications of a God who is three in one. In the following essay, I
He believes that Nature hath made men so equal' that one man can claim to himself any benefit to which another may not pretend as well as he.' This, taken from Chapter 11, leads us to a conclusion that three things in the Nature of man bring out complexities that cannot be resolved and lead to tyranny and war. These are competition, diffidence and glory. Mankind's self-instincts for
The theme of seeking peace, yet only finding war flows through the first part of the verse with painful variations drawn from browbeaten living. With a sense of whiplash, after expecting more verbal imagery of enslavement and persecution, the vocalist gains confidence as he reveals his personal war machine at the end of the verse. Maybe the vocalist mirrors a description of Walter Raushcenbusch’s social gospel. “Audiences who are estranged from the Church and who would listen to theological terminology with frank scorn, will listen with absorbed interest to religious thought when it is linked with their own social problems.” Maybe those “shackled in the chains of international gain” as well as allies hearing these lyrics will heed the message within, as it comes from the streets rather than someone without experience and no
lives in a world of happiness and joy and he communicates these qualities to the
He further clarifies that in Christianity, God is not even a person. Instead, he is a dynamic, pulsating activity — almost a kind of drama. Additionally, he says the Holy Spirit also shares in the same love that exists between God and Jesus; and like them, He is eternal also. The author informs us that we too can share in that eternal love, and we can help others share in it as well. Here, he reminds us that those superior traits, as well as appalling ones that we know, come by a kind of infection — we come in contact with the source of the infection. Therefore, we can take part in the shared love that exists between the three persons by coming in contact with that love. Furthermore, we can expose others to that love, so that they might also become infected. Each of us, then, can become a "little Christ," which is the whole purpose of becoming a
As he sees himself as such a sinner he thinks that he is a very
He claimed that the world is “ furnished well with men,/ And men are flesh and blood, and apprehensive.” He called men are fearful and always nervous. However, he doesn’t refer himself to a man. He implies that he is more than just a man, but more like an immortal. To also confirm that he is the best, he declares, “Yet in the number I do know but one/ That unassailable holds on his rank,/ Unshaked of motion. And that I am he/ Let me a little show it even in this.” He is essentially stating that there is only one man who never moves from his position and to prove it he denies the conspirators’ wish.
From this point, Hegel introduces the archetypes of the lord and the bondsman. The bondsman is the position that most of humanity occupies since most people are ultimately concerned for the struggle for bodily survival as a result of the profound fear of death and place that struggle as being central to existence and far more important than defending the integrity of the ego, an invisible concept which may not help them in their endeavors. Because they are easily manipulated by these external needs, men often fall under the power of other men, such as the lord and the bondsman loses sight of himself more as he begins to work for the lord. The problem of enslavement becomes much worse, especially if one’s sense of self is vastly different than the ‘other’s’ objective view of the self (since the self views the ‘other’ as an object). Although that seems to be the crux of the relationship, this working through fear is simply the first phase toward an independent self-consciousness.