Mass Media and Evangelization in the Church - 8919 Words

MASS MEDIA AND EVANGELISATION IN THE CHURCH GENERAL INTRODUCTION Communication is a necessity in the world of human beings, animals and plants and is an ever continuing process going on all the time. It is as necessary to human, animal and vegetable existence as life itself. Absence of communication and the life process wither and die. The need for communication is as basic as the hunger for food and drink, perhaps even more so. In the beginning after all, was the ‘word’ or ‘aum’; the first syllable even uttered. â€Å"Communication is the name we give to the countless ways that humans have of keeping in touch, not just words and music, pictures and print, nods and becks, posters and plumages; to every move that catches someone’s eye†¦show more content†¦Firstly, cultural production is today dominated by the Media to such an extent that no cultural activity or production is untouched by them. Secondly, the Media presents everything as interesting in and for itself, they tend to utterly destroy the possibility that some thing may be qualitatively better than others. Thanks to Media, things tend to be interesting or boring and that is all what they are. Thirdly, and this is the factor which makes the current situations so very different from any other, the domination of the Media and the collapse of all critical faculties into the categories of the interesting or boring means that it is not just cultural value that has tended to be destroyed, moral values have been seriously harmed as well. With the term Media I am referring to the means of communication in social and cultural relationships that do not rely on the face to face interaction of individuals. These Media are invariably based on electronic or printing technology. They are typified by the institution and the processes associated with such things as the Press, Television, Advertising, Radio and Recorded music. Here we try to understand and appreciate some of the implications for cultural and mor al values of these different institutions, technologies and processes. In the first chapter, we try to examine and see the different types of theseShow MoreRelatedBuddhist Christian Dialogue On The Context Of Asia2089 Words   |  9 Pageswith Buddhism without any tension. It was with the arrival of the colonizers and their aggressive nature of evangelization that brought about a slow decline of Sri Lanka’s cultural and religious traditions. Particularly, Buddhism, the majority religion began to decline, and Buddhists lost many of the privileges they had enjoyed under the Sinhalese kings for centuries. 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Scripture quotations marked NASB are from the New American Standard Bible, copyright  © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. Texts

The Tragedy Of Beowulf By William Shakespeare - 1111 Words

Ancestry plays an important part in Beowulf, it is the blood that the characters carry that decides their fate. To try to deny destiny, is both courageous yet, for some it is futile. Beowulf’s most conflicting character is Grendel, throughout the story you may feel pity for him, and other times you feel hatred for him. Grendel live in a marshy swamp, and is a descendant of Cain, who killed his own blood brother, Abel, out of jealousy. To pay for this ultimate sin, Cain s whole clan was condemned to be outcasts. The apple does not fall far from the tree because Grendel also feels envy towards the people in Heorot for shunning him away, so he retaliates by killing people without feeling any type of remorse. In the beginning, times were peaceful in Heorot. There would often be banquets in the mead-hall and warriors would celebrate their victories. â€Å"It harrowed him to hear the din of the loud banquet,† (Beowulf 43). Grendel was frustrated by all the noise the people made every single day. This may seem as an overreaction, but the reader must look at it from both sides. One can only wonder about the agony Grendel must have went through to hear the people who tormented him, have parties every single day and enjoy themselves. It’s no surprise that Grendel ended up snapping and going into a rampage. Although Grendel is dangerous, he only attacks when it is dark outside. Could it be that Grendel is ashamed of being seen when it s daylight? â€Å"Grendel has a local habitation and aShow MoreRelatedHow Literature Mirrors the Era Essay examples513 Words   |  3 PagesMirrors the Era Beowulf, Macbeth, Eaters of the Dead, The Canterbury Tales, The Merchant of Venice, and Paradise Lost all reflect the time eras in which each was written. Each of which era reflects a totally different outlook on life. The Anglo-Saxon era was focused on blood, war, tragedy, heroism, and evilness. 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However, death has and will always be one of the most prominent themes explored in literature, asRead MorePeriods of English Literature1515 Words   |  7 Pagesheroes were Christ and his Apostles, by writing poetry such as â€Å"Cinewulf†, â€Å"The Dream of the Rood† and â€Å"Elene†. It was a monk, in fact, who wrote down the tale of â€Å"Beowulf†, the most celebrated tale of the period. â€Å"Beowulf† is a folk epic that is representative of the Old English period, in both life and character. â€Å"Beowulf† can be summarized as the tale of a brave and heroic warrior, who has superhuman strength and all the important values of a fighter. He saves King Hrothgar’s people fromRead MoreInfluence Of Medieval Literature On Modern Films1169 Words   |  5 Pagesinto blind ambition† in the play The Tragedy of Macbeth (â€Å"Macbeth†, par 1). This example explains Macbeth’s motives for becoming King; in which were nearly identical to Rico’s motives to become Ruler of the city in 1995’s film Judge Dredd (Simon, par. 5). Also, it shows how Macbeth was overly engaged in his desire to take over everyone, which ended with his death, as well as The Joker in the movie Dark Knight that ended with the joker being defeated (Shakespeare 379, 386, 387, â€Å"Dark Knight,† par. 8Read MoreBooks Are Humanity in Print Essay1364 Words   |  6 Pagesknowing. Spanning six-hundred years, the Anglo-Saxon period is one filled with feuding tribes, invading empires, and the spreading of Christianity to the British Isles. The anonymously authored epic poem, Beowulf, illustrates the era through its mixture of religion, fate, and feudal systems. Beowulf portrays the Anglo-Saxon period as one ruled by warfare and the love of revenge, making people pawns in the ruling powers quest for land, power, guts, gold, and glory; however, the poem intertwines paganRead More Essay on Fate in Beowulf, Grendel, and Macbeth2188 Words   |  9 PagesFate in Beowulf, Grendel, and Macbeth      Ã‚  Ã‚  Ã‚  Ã‚   Fate plays a significant role in the Old English epic poem Beowulf and William Shakespeares play Macbeth.. The major events of the poem, such as the three killings by Beowulf and his own death, are said to have been predestined. In Macbeth, fate is so significant that it is personified by the Weird Sisters, who drive the action of the play. But if predestination exists, then there must be an agent that determines destiny. In Beowulf, God playsRead MoreThe History And Culture Of English Literature1979 Words   |  8 Pagesevident in the literary writings during their respective timeframes. As an example, it is during the Old English Period (Anglo – Saxon) where the English language is born. The epic poem Beowulf is for certain the most influential literary work of this period and possess national epic status in England. The poem Beowulf draws on Christianity to change the pre-conversion myth by elucidating the many things that cannot be explained by scien ce or the laws of nature, including things characteristic of orRead MoreEssay on Examples of the Shadow Archetype in Famous Literature3010 Words   |  13 Pagesof his back, he had to face his fear and confront it. What Beowulf did in the epic, Beowulf, was confront his evil daemon head on. The monster that Beowulf confronted was called Grendel. Grendel is a monster that lashes out on the Danes, but then is eventually stopped by Beowulf. Grendel’s name means â€Å"grinder† and â€Å"storm†, and Grendel lives up to his name as he invades the Mead Hall and attacks the innocent (Meeting the Shadow in Beowulf). Grendel is a symbol of the suppressed and unloved shadow

Karma And Samsara Essay Example For Students

Karma And Samsara Essay The belief in Karma and Samsara form the basis for the Hindus religious worldview. It has been central to Hinduism for thousands of years, and as a result forms a major part in the philosophical thinking of many Hindus today. The ideas of Karma and Samsara are evident in almost all of the great Hindu scriptures, being touched on in the Vedas, but first properly introduced in the Upanishads. When the idea of Samsara was first introduced it led to a quest for liberation through the practice of austerity or meditation or both. To be released form this life the Hindus needed to wipe out the effects of their past actions or Karma. It is this set of beliefs that formed the background of many of Hindus religious movements and beliefs. Karma is the belief according to which a persons future life is determined by past and present actions. Every action, bodily, intellectual or ethical, good or bad, big or small will have its effect. Nothing other than the effects of earlier actions has determined the present state of affairs and nothing other than the present actions will determine the future circumstances. The law of Karma allows no room for chance or divine intervention as everything is inevitably determined by it. The Brhardaranyaka Upanisad simply sates By good actions one becomes good, by bad actions one becomes bad(4.4.5) (Koller 1982: 59). Intertwined with belief in Karma is the idea of Samsara, which is the cycle of repeated births and deaths that subjects an individual not merely to one death but to innumerable deaths (Koller 1982:9). Hindus believe that as a person dies the Atman (the unconscious, immaterial part of a human) carries the results of their good and bad actions (Karma) into their next existence. This previous Karma will determine what sort of position a Hindu will occupy in their new existence, for example, if a person in a low caste has been very good in their past existence they will be born into a higher caste in their next life. The ideas of Karma and Samsara have justified the unequal Caste system, which has been an integral part of Indian society for hundreds of years. At the time of the Rig Veda (the earliest Hindu scriptures around 1000 B.C.E) (Smart 1989: 60) the key concepts of Karma and Samsara had not actually been stated. However, it does mention that a persons conduct in this world determi nes his life after death. The brahmins (the religious leaders) stressed the importance of the sacred act of sacrificing which was supposed to have a bearing on mans fate in the next world, and consequently the Satapatha Brahmana 11.1.8,6, states that the Sacrifice becomes the self of the sacrificer in the next world(Stutley 1985: 23). So, even at this early stage of Hinduism, the idea of Karma played an important role in the Hindus worldview. It was not until the Upanishads (the principal ones dating from 800-400B.C.E) (Smart 1989:49) that we first meet with the doctrines of Karma and Samsara. The Upanishads are concerned essentially with the meaning of the sacrificial rites, and come to the conclusion that knowledge in the true reality is the key rather than expertise in rituals like the Rig Vedas were. In the process they introduce profound metaphysical and religious ideas, such as Karma and Samsara. The Chandogya Upanisad sums up the ideas of Karma and Samsara those who are of pleasant conduct here the prospect is indeed that they will enter a pleasant womb, either the womb of a Kshatriya or the womb of a Vaisya (high Indian Castes). But those who are of a striking conduct here the prospect is indeed, that, they will enter the womb of a dog, or the womb of a swine, or the womb of an outcast(Lipner 1994: 45). The central concept in the Upanishads is that of Brahman. Brahman is the highest truth, the eternal being on whi ch all other beings depend on. Brahman is the same as the atman, in other words, that ultimate being out there, is the same as that eternal something within you. The goal for many Hindus became at this time to gain Moksha (release from Samsara) which meant a persons atman would be released from the cycle of rebirth and therefore become one with the ultimate reality, Brahman, like a drop of water into an ocean. To understand the Hindus preoccupation with breaking the cycle of Samsara and gaining Moksha one must understand the Hindus view of time and space. For Hindus the world was not created once and for all, nor was their an end to it, for all eternity it has been recreating itself and dissolving back into its unformed and unmanifest condition. These periods of evolution and devolution were called days and nights of Brahma, which convert into Billions and Billions of human years. The Hindus eternal life becomes a crushing burden in its endless, pointless, senseless repetitiveness a nd as the twin doctrines of Karma and Samsara developed the revulsion against never ending-life through never ending death in a manifestly imperfect world become more and more extreme (Zaehner 1966: 61). Therefore, the aim is to escape from this continuos rebirth (Samsara) by obtaining Moksha. Since it is Karma that binds one to the cycle of repeated births and deaths, to achieve Moksha a way must be found so a person will not accumulate any further Karmic forces and will also burn up any Karmic forces already accumulated (Koller 1982:59) Almost all of Indias religious and philosophical thinkers have addressed the way in which this could be done and they came up with several differing ways of how to achieve liberation from Karmic bondage. During the Upanishads it became popular for Hindus to achieve this through asceticism, which required the Hindu to renounce the world and live a world of isolation without the distractions and sufferings of the world hence not forming any Karmic fo rces. Through this asceticism Karma was overcome by shifting existence to a deeper level, where the ultimate energy is experienced not as fragmented and limited but as the whole and perfect expression of undivided reality at its deepest level (Koller 1982:59). Other ways to break Karmic bondage were through yoga, rituals, devotion and through Dharma (fulfilling ones duty/ truthful action). All these techniques enabled the self to break karmic forces and become closer to the ultimate reality. These techniques are all still widely used in Hinduism today. .u0da2dd9b50854863556d3780b055d5cf , .u0da2dd9b50854863556d3780b055d5cf .postImageUrl , .u0da2dd9b50854863556d3780b055d5cf .centered-text-area { min-height: 80px; position: relative; } .u0da2dd9b50854863556d3780b055d5cf , .u0da2dd9b50854863556d3780b055d5cf:hover , .u0da2dd9b50854863556d3780b055d5cf:visited , .u0da2dd9b50854863556d3780b055d5cf:active { border:0!important; } .u0da2dd9b50854863556d3780b055d5cf .clearfix:after { content: ""; display: table; clear: both; } .u0da2dd9b50854863556d3780b055d5cf { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u0da2dd9b50854863556d3780b055d5cf:active , .u0da2dd9b50854863556d3780b055d5cf:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u0da2dd9b50854863556d3780b055d5cf .centered-text-area { width: 100%; position: relative ; } .u0da2dd9b50854863556d3780b055d5cf .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u0da2dd9b50854863556d3780b055d5cf .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u0da2dd9b50854863556d3780b055d5cf .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u0da2dd9b50854863556d3780b055d5cf:hover .ctaButton { background-color: #34495E!important; } .u0da2dd9b50854863556d3780b055d5cf .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u0da2dd9b50854863556d3780b055d5cf .u0da2dd9b50854863556d3780b055d5cf-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u0da2dd9b50854863556d3780b055d5cf:after { content: ""; display: block; clear: both; } READ: Black Americans EssayThe Bhagavad Gita (probably composed in third or fourth century B.C.E)(Zaehner 1966:78) marks a dramatic turning point in Hinduism. The gita accepts both the Vedic and Upanishad ways and draws some elements from both, but for the first time a totally new element appears in Hindu spirituality, in the love of god for man, and the love of man for God. The Gita personalises Brahman through the god Krishna who is the supreme lord of self, the doer and knower, and stresses the fact that devotion to Krishna is the best way to break the cycle of Samsara and gain Moksha so as to become part of the divine. Throughout Hinduisms history, Samsara and Karma have bee n enshrined into various sub-groups of Hinduism that have all tried to escape these forces through alternative paths that best suit the individual. The main solution for all Hindus is to break the cycle of Samsara, which will lead them to results of the ultimate reality and therefore be able to share in the divine presence. BIBLIOGRAPHYBhaktivedanta, A.C. 1986. Bhagavad Gita: As it is. Sydney: Black Book Trust. Ellinger, Herbert. 1989. Hinduism: The Basics. Vienna: SCM Press Ltd. Fredrick, Paul. 1975. Karma: Rhythmic return to harmony. U.S: Quest Books. Koller, John M. 1982. The Indian Way. U.S: Macmillan Publishing. Lipner, Julius. 1994. Hindus: their religious beliefs and practices. London: Routledge. Smart, Ninian. 1989. The Worlds Religions. Cambridge: University Press. Stutley, Margaret. 1985. Hinduism: The eternal law. Northamptonshire: Aquarian Press. Zaehner, R.C. 1966. Hinduism. London: Oxford University Press. Religion Essays

Close Examination Of Afterwards By Thomas Hardy free essay sample

Essay, Research Paper # 8216 ; Afterwards, # 8217 ; by Thomas Hardy, is a verse form that inquiries the manner that people will look upon the storyteller after his decease. It centre # 8217 ; s around the thought of # 8216 ; detecting things, # 8217 ; demoing the storytellers preciseness and the ambivalency of his neighbors. Hardy gets this across by the techniques that he uses, and the elaborate descriptions which show the full extent of what the storyteller has noticed. The verse form shows the complexness of nature, and describes the rhythm of life. The first stanza Begins by bodying the # 8216 ; Present, # 8217 ; which is really appropriate as the verse form is concerned by the animation of the milieus that it is depicting. The mention to the back gate suggests closing, and is a really precise manner of depicting the terminal of the storyteller # 8217 ; s life. This sense of closing is besides demonstrated in the construction of the verse form, which is self-contained in its surrogate rhyming quatrains. We will write a custom essay sample on Close Examination Of Afterwards By Thomas Hardy or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page It has a riming form of abab, which means that the verse form is soft and delighting to hear, reflects the soundlessness of nature and goes along with the thought of the adult male being soft and # 8216 ; quavering # 8217 ; . It is besides delighting to the oculus as each stanza slackly mirrors the old 1. However the figure of syllables varies in each line, which means the verse form is non constrained by its construction. This is suiting to the content of the verse form as there are mentions to birds, and winging which has the intensions of freedom. An illustration of this is, # 8216 ; And the May month flaps its sword lily green leaves like wings. # 8217 ; This carnal imagination is wholly un-restrictive, every bit good as painting a really bright and vivacious image of the season that he is depicting. The initial rhyme, combined with each line merely holding one syllable helps to accomplish the bounce, reasonably consequence. The line besides shows enjambement from the first line that is a technique carried on throughout the verse form, adding to the overall continuity. The month of May is besides described as being # 8216 ; delicate-filmed as new spun silk. # 8217 ; This simile gives a really precise description of the beauty of spring, comparing it to a glistening new cloth, and giving it an about crystalline quality. There are besides the intensions of value and exquisiteness. The 2nd stanza moves consecutively from daylight to dusk, utilizing appropriate linguistic communication to depict the clip. Hardy is precise in depicting the minute the hawk lands as like # 8216 ; an eyelids soundless blink. # 8217 ; This has the combined consequence of conveying both the ocular speed of motion, and besides the soundlessness of the minute. He manages to make an eerie tone by utilizing the word # 8217 ; sunglassess, # 8217 ; which gives the feeling that there are many shadows and it is non really easy to see. The eerie tone is continued by the # 8216 ; w ind-warped highland irritant, # 8217 ; in which the stop consonant # 8216 ; R # 8217 ; sound adds to the feeling of rustiness. It shows that the storyteller does non merely appreciate the bright beauty of the twenty-four hours clip, but the more mystical quality of the eventide, hence detecting the full complexness of what nature has to offer.The thought of the twenty-four hours have oning on continues in the 3rd stanza, where the first line foregrounds the remainder of the stanza by saying ; # 8216 ; If I pass during some # 8216 ; nocturnal inkiness, # 8217 ; which clearly sets the scene for dark clip. This is carried on by the description of the porcupine and the moths, which merely venture out at dark, which creates a temper of peace and repose. The thought that the porcupine travels on the sly suggests a sense of intent, that the porcupine has a sly, secret mission to finish, which will travel unnoticed in the remainder of the universe. This seems symbolic for the storyteller, who seems to be discretely detecting everything. T he secretiveness would assist explicate the distance that seems to be between him and the remainder of the human existences around him. This distance is farther achieved by the fact that there are neer any names mentioned, or any suggestion of household or relationships. For illustration ‘one may state, ’which is typically impersonal.Stanza four moves from depicting the animate beings that the storyteller identifies with, and is more focused of the storyteller and his thought of the people around him. It is different from the old stanzas in that there is no motion within it, which is appropriate because Hardy is depicting the clip when the storyteller has been ’stilled at last.’ The focal po int switches from the ocular nature the storyteller is so utterly familiar with, to the ‘full starred celestial spheres that winter sees.’ Therefore he is believing about the unknown, and the life that awaits him after he dies. Again there is the usage of personification for winter, as there was for spring, which is of import as it signifies the terminal of the seasonal rhythm where things wither and die.Continuing this slightly inconsolable tone, the beginning of the last stanza seems to give up on human nature. It asks, ‘and will any state when my bell of quittance is heard in the gloom.’ This brings you back to the closing suggested in the first stanza, where he describes the gate shutting on his life. The image of the bell contrasts to the silence of the old stanzas, particularly the one instantly predating it. It describes the sound death, and so lifting once more as a ‘new bells boom.’ The initial rhyme once more helps the line move rapid ly, proposing the velocity that people rush about. The onomatopoetic word ‘boom’ suggests the loud noise that people make, contrasting to the peace and repose of the nature and animate beings that he describes. The verse form ends by inquiring if the people will state, ‘he hears it non now but used to detect such things? ’ This sums up the whole verse form, which is showing how people will non inquire these inquiries. The choruss bring in the new voice in each stanza, holding the consequence of unifying each one. The significance of each of the concluding lines neer truly alterations, accomplishing the realisation that the storyteller knows that he will neer alter the positions of the people around him. Hardy is knocking human nature for non halting long plenty to reflect on what is truly meaningful in people’s lives. Therefore in decision the repeat of the first line, that ends the verse form sums up the whole thought that nil has really been resolv ed. It emphasizes the complexness of nature and the sum of things that goes unnoticed every twenty-four hours and dark. Hardy employs assorted techniques to do the verse form come alive, which is important in demoing his grasp of what is traveling on around him. He uses extended imagination, so that it is both ocular, such as by depicting the colors, and the expressed item that is in every little thing that he describes. The silence is besides transmitted efficaciously by word pick such as ’soundless blink.’ It is besides effectual in placing his affinity with animate beings, as opposed to human existences. 365