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Wednesday, December 7, 2011

Star Wars: Episodes IV, V, and VI

A long time ago, in a galaxy far, far away . . . So begins the Star Wars saga that captured the world by storm and has held its attention for almost half a century. In a galaxy held in terror by its oppressive emperor and his right-hand man Darth Vader, a rebel alliance springs forth to combat the injustice but is heavily attacked. Enter the young hero Luke Skywalker, a farm boy from the desert planet of Tatooine with dreams of adventure. When his home and family are destroyed by agents of the empire, Luke sets out with veteran Jedi warrior Obi-wan Kenobi to help the alliance. On his journey, he meets charming smuggler Han Solo and his Wookie co-pilot Chewbacca and the feisty Princess Leia. Together, they forge a powerful bond and help lead the rebellion to victory. Over-simplified, I know, but it would take too long if I tried to summarize differently.

Though I have seen these movies countless times, I had never really noticed the people on each side. With the Imperials, everyone was a white male in the same kind of uniform, nothing differing one man from another except the bands that told their rank. Amongst the Rebel Alliance, there were males and females, differing nationalities, and even different species. Where the Empire was composed of carbon copies, the Rebel Alliance had a conglomeration of varying peoples. Perhaps this is reading too much into it but it seems that there comes a certain strength from diversity. With each person comes a certain specialty and a different point of view that could be critical in helping give a fully rounded view to any situation. On the other hand, when everyone is the same, there is not any innovative thought. That could be why when the Empire could not capture the Millennium Falcon, it called in bounty hunters; they could not think of any creative ways because they were all the same.

Monday, December 5, 2011

The Creation

Joseph Haydn created a beautiful work when he composed The Creation. From the first two chapters of Genesis, he forms a magnificent relation of its events through the music. The tale is told entirely by the angels Raphael, Uriel, and Gabriel, accompanied at times by the heavenly hosts. As each day unfolds, the angels describe the created things and then rejoice over them ecstatically. When man finally arrives in the midst of creation, they also take part in the great celebration of life given by God. At the end, everything sings praises to God.

Listening to Haydn was a wonderful experience and forced me to listen to everything that was going on in the music. I found that I normally don’t listen to everything that’s going on in the music I listen to unless I am actively trying. Often, I’ll focus on the main melody exclusively because that is the easiest to find. However, Haydn provided so many lovely melodies to follow not only in the vocals but also in the orchestration. Each and every part supports and enhances the other parts of the music. Accident? I think not.

One thing that caught my eye was the vocal assignments to the various “characters” of the Creation, specifically having a soprano as Gabriel and a bass as Adam. Normally in musical pieces, the bass is the villain of the story and tenor is the hero. This is not to say that Adam is the villain; there is no villain the Creation. Raphael is also a bass, for that matter. Yet, it still seems odd that the leading man, quite literally, is a bass and not a tenor as that goes against usually prescribed vocal distinction. In the case of Gabriel, everywhere Gabriel appears in the Bible, the angel is identified as male. Yet, a soprano is a high female vocal part. So, I wonder, why cast a woman as Gabriel, the most famous of the three angels given in the Creation, rather than another tenor? Does this reflect any belief that Haydn may have had of the nature of angels? Or is it merely for musical diversity purposes? I don’t know.

Week 14 Harkins

There isn't really anything that I need to be explained. Professor Harkins has done a wonderful job of instructing. :)

Wednesday, November 30, 2011

Acts

The early days of the new Church are recorded in the book of Acts. After Jesus’ ascension to heaven, his followers received the gift of the Holy Spirit, who descended upon them at Pentecost. They then all begin to preach and share the gospel with the people. However, they face violent persecution from the Jewish leaders, even to the point of Stephen dying as a martyr. Saul of Tarsus becomes one of the most zealous persecutors of the Church until he meets Jesus on the road to Damascus. After that, he transforms into Paul, one of the greatest missionaries and teachers of the Church. Going to the Gentiles, he brings the saving message of Jesus’s gift to man from Antioch to Rome.

One of the most interesting stories from Paul’s journey, for me, was the story of Eutychus raised from the dead. Upon returning to fellow disciples in Asia, Paul proceeds to give a sermon. However, he talks all day until midnight. A young man named Eutychus falls asleep while sitting at the window and falls three stories to his death. “But Paul went down, fell on him, and embracing him said, ‘Do not trouble yourselves, for his life is in him.’ Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed,” (20:10-11). Even though a young man had died, Paul was able to raise him back to life by the power of Christ. Just as Christ said, his followers are doing miracles and wonders.

However, what struck me most was the fact that Paul didn’t seem in the least bit bothered over it. Here he was, preaching and teaching the disciples when some sleepy kid gets himself killed. To me, this would be a big deal that someone died while I was speaking. Yet Paul, after raising him back to life, goes right back upstairs to finish his message until dawn. It seems that this miracle wasn’t that big of deal to Paul, almost like he realized that continuing to enlighten and exhort his fellow disciples was the greater good. Even the words he uses are almost dismissive in nature. What would our church be like if we were to have that same attitude, if we were to see the teaching of each other as more important that the performance of miracles? It would certainly be different.

Tuesday, November 29, 2011

Week 13 Harkins

5 Things I’ve Learned and Incorporated

How to promise things in the first sentence

How to discard sentences that are not relevant

How to gauge the effect of a sentence to produce a desired effect

How to play with sentences

How to appreciate additive style without particularly liking it


5 Things I Want Explained Further

How to use a Ford Maddox Ford in non-exercise writing

How to successfully use the additive style when one is accustomed to the subordinating style

Where one can use original aphorisms seamlessly

How satire can be used persuasively

Where subordinating and additive style sentences can intermingle

Monday, November 28, 2011

Joshua

The book of Joshua chronicles the advance and conquest of Canaan by the Israelites. After wandering in the desert for forty years, they have finally returned to claim their promised land. With Joshua, Moses’ assistant, as their new leader after Moses’ death, they go and begin their takeover with the defeat of the city of Jericho. They then continue to rout their enemies, so long as they follow the commands and laws that God has given them. When someone disobeys, the whole camp suffers. However, they prosper and succeed while they remain obedient. Under Joshua’s leadership, the Israelites remain faithful to God are able to come to the land that God had promised their forefather Abraham hundreds of years before

Before entering the Promised Land, however, Joshua gave a command to the Israelites. “Sanctify yourselves for tomorrow, because tomorrow the Lord will do wonders among you,” (3:5). This caught my eye because of the importance that we had read earlier about the sanctification of things as we had read in Leviticus and Deuteronomy. For God, and thereby the Israelites, sanctity of things was crucial. From one’s house to one’s animals to one’s body, everything had to be pure so as to set them apart from the nations they were conquering. They were to be held to a higher standard because they were the people dedicated to God.

Thus, it was interesting that Joshua would command that they sanctify, in other words purify, themselves before seeing a miracle. It would seem that their seeing this wonder of God, the parting of the Jordan River, was something that set them apart. God shows His power and might on behalf of the Israelites by parting the flooded Jordan River so that the surrounding nations would know that there is a mighty force behind this new nation. They are something special; this new nation is personally protected by the God who controls even the powerful elements of nature. They are a force to be reckoned with.

Monday, November 21, 2011

Paradise Lost - Part 3

Man was given one command while in Eden, to not eat of the tree of the knowledge of good and evil. At first, they follow God’s command and do not even think about going to eat the fruit of the forbidden tree. However, Satan entices Eve and she falls for his deception. Upon eating, she takes the fruit to Adam as well. She asks him to eat of it as well and gives elation of mind and spirit as evidence of its goodness, despite its being forbidden by God.

Adam, debating with himself whether he ought to obey God or join Eve in her fallen state, chooses to be with Eve. In a beautiful speech of his decision, he says, “if death / Consort with thee, death is to me as life; / So forcible within my heart I feel / The bond of nature draw me to my own, / My one in thee, for what thou art is mine; / Our state cannot be severed, we are one, / One flesh; to lose thee were to lose myself,” (IX.953-59). He feels so deeply a part of Eve that he cannot bring himself to be severed from her, even if it means going against God. He would rather face death together than continue on alone. To me, this was one of the most beautiful scenes in the whole epic. I will not say that his choice was founded well, however it does appeal to my romantic, till-death-do-us-part fantasy.

Yet, it all goes to pieces after the fall. After tasting the fruit, “carnal desire inflaming; he on Eve / Began to cast lascivious eyes, she him / As wantonly repaid; in lust they burn,” (IX.1013-15). Where once had been a sacrificial love, now self-gratifying lust reigns. After having given such a beautiful speech about desiring death to living alone, Adam falls from that height of love to its basest perversion of no longer seeing Eve as someone to be cherished but as something to be taken. How tragic.

Wednesday, November 16, 2011

Paradise Lost - Part 2

After Satan’s infiltration of Eden, God sends the archangel Raphael to warn man about their new adversary. Coming to the first parents’ home, the angel relays his message of warning. He advises them to be content with what they have been given and to obey and love their Creator. By doing so, they will remain happy and continue in their blessedness.

Adam’s response to Raphael’s admonition to remain obedient intrigued me. He says, “Can we want obedience then / To him, or possibly his love desert / Who formed us from the dust, and placed us here / Full to the utmost measure of what bliss / Human desires can seek or apprehend?” (V.514-18). For Adam, disobedience is unthinkable. Reason opposes the very idea of rebellion or adversity with his Maker. God gave man all things of the earth for his enjoyment; why should man ever desire to not obey Him?

How very differently people think now. Modern man asks why he should obey God at all when God has seemingly done nothing for him. Granted, mankind’s fall puts him at odds with God. However, that man would think it completely strange to want to not obey and love God goes to show just how far removed we’ve become from our original state. We desire happiness and chase after it through every avenue the human mind can imagine, except for the one place it can be found. Raphael and Adam show us that true happiness can only be found in obedience and love of God.

Tuesday, November 15, 2011

Week 11 Harkins

Chapter 8

In this chapter of How to Write a Sentence, Mr. Fish explains the importance of first sentences in any work. Fist sentences are totally unlimited and yet foreshadow everything that will follow it. Mr. Fish states that this hinting, or “an angle of lean” as he calls it, is what propels the reader forward into the rest of the work. “Even the simplest first sentence is on its toes, beckoning us to the next sentence and the next and the next, promising us insights, complication, crises, and, sometimes, resolutions” (100). Any first sentence, no matter what genre or style, will promise these things.

Chapter 9

Mr. Fish says that where the first sentence foreshadows, the last sentence brings closure. “Last sentences can sum up, refuse to sum up, change the subject, leave you satisfied, leave you wanting more, put everything into perspective, or explode perspectives,” (119). Though the last sentence brings everything to an end, it need not always be summary. Also, the last sentence is more constrained than the first sentence because it must follow everything that has happened. However, that need not mean that it is any less interesting, or important, than the first sentence.

Monday, November 14, 2011

Paradise Lost - Part 1

Paradise Lost provides a new perspective on the fall of man as described in Genesis 3. Beginning just after Satan and the other fallen angels’ expulsion from Heaven, it chronicles the events that eventually culminate in man’s removal from Eden. In the first third of the book, Satan and his cohorts discover their new dwelling place and decide what to do now. They have a council in which is decided that they will continue to war with God but will do it by disfiguring the rumored new creation called Earth and its inhabitants, man. Satan volunteers to find Earth and scout out how best to put their plan into action; he does not allow for questions. Beginning his journey, he weasels his way out the gates of Hell and across the chasm guarded by Chaos and Night and into the outer skies of creation.

As Satan makes his way towards earth, the Father sees him and tells his Son of man’s eventual fall. Understanding that man must be condemned for his treason against the Father, the Son asks for grace to be extended to them. The Father agrees and asks for a volunteer who will act as man’s sacrificial offering. No one answers except the Son. Then all of Heaven rejoices. Here is their praise of the Son: “Thee next they sang of all creation first, / Begotten Son, divine similitude, / In whose conspicuous cont’nance, without cloud / Made visible, th’ Almighty Father shines, / Whom else no creature can behold;” (III.383-87).

This abruptly caught my attention because of the first two lines, “of all creation first, Begotten Son.” This is the Arian heresy, that the Son was not the same as the Father but the first of all creation. To me, to have the idea that Jesus was the first of creation is to have an inadequate sacrifice for man’s transgression. It would be like sacrificing the lamb; it is just the death of one created thing for another. Though it is great and wonderful that the Son has chosen to die on man’s behalf, I don’t think that his death will be enough if he is not also divine.

Wednesday, November 9, 2011

The Faerie Queen

The first book of The Faerie Queen follows the quest of the Redcrosse knight to serve and protect the princess Una on their journey back to her kingdom. However, the two are separated and, the Redcrosse knight falls into the company of the deceptive witch Duessa, which leaves Una fend for herself, though at times protected by various warriors. By various turns of circumstance, Redcrosse is taken captive by a giant. Miraculously, Una learns of his misfortune and grows despondent.

However, a knight, the to-be King Arthur, comes who wishes to aid her but must first convince her to share her misfortune. Their argument goes as follows:


O but (quoth she) great griefe will not be tould, / And can more easily be thought, then said. Right so; (quoth he) but he, that never would, / Could never: will to might gives greatest aid. / But griefe (quoth she) does greater grow displaid, / If then it find not helpe, and breedes despaire. / Despaire breedes not (quoth he) where faith is staid. / No faith so fast (quoth she) but flesh does paire. / Flesh may empaire (quoth he) but reason can repaire. (VII.41)

Arthur’s answer intrigued me. To her first claim that her grief is too great to be said, he says that if won’t now, she never will. When she says that despair will arise if she states her plight and finds no relief, he answers that despair cannot come if there is faith. In retort, Una says that there is no faith that the flesh cannot wear down. Arthur answers that where the flesh breaks down, reason will rebuild. How interesting that willpower counters reticence, faith counters despair, and reason conquers the flesh.

It seems to me that her whole hesitance boils down to her last statement of faith worn by the flesh. Many times, in my experience, we do not dare share I grief with others because we do not trust that anything will actually be done once the tale has been told. Our faith in our fellow humans has been so pared by betrayal and disappointment that now, even when those who do care come to help, we push them away preferring our current misery than risk adding dashed hope to the pile.

Tuesday, November 8, 2011

Week 10 Harkins

1. Apart from the obvious title, what is this poem about? (Use one word or a short phrase.)

Change of perspective

2. Using the word or phrase you gave in #1, what about what the poem’s about? Write a theme (claim) statement you derive from the poem in your own words. (Complete sentence required.)

One should not face difficult decisions flippantly when one cannot understand the gravity of the situation.

3. Based upon what you discovered in #2, do you agree with what the poet seems to be suggesting to the reader? Why or why not?

I do agree. Too often we don’t think things all the way through because we are stuck in our own perspectives and aren’t willing to change them if it means coming to something uncomfortable.

Monday, November 7, 2011

Leviticus and Deuteronomy

Having left the confines of Egypt, the Israelites are on their way to the Promised Land and to their formation as a nation. At the base of Mount Sinai, Moses received the first of God’s laws for the people of Israel. As they continue their travels, God continues to reveal new laws to them, laws that will set the people apart from the other nations and that will serve as reminders of the covenant between God and His people.

One of the laws that most interested me concerned the treatment of aliens, or foreigners, who lived amidst the Israelites. “And if a resident alien dwells with you in your land, you shall not mistreat him. The resident alien who dwells among you shall be to you as one born among you, and you shall love him as yourself; for you were resident aliens in the land of Egypt: I am the Lord you God,” (Leviticus 19:33-34). Those foreigners who live permanently with the Israelites are to be treated just as if they were one of their own people. And, what interested me most, the reason they do as such is because they had once been foreigners as well.

This law reminded me of a portion of The Odyssey. During his travels, Odysseus continually tells his men to be hospitable to those they encounter so that when they arrive someplace foreign, they might be received well. Again it happens when Odysseus returns home disguised as beggar but finds only torment at the hands of his wife’s suitors. After he reveals himself, there is fatal retribution for having not given courtesy to a traveler. It is interesting to see God’s principles of hospitality and love towards one’s neighbor apparent even in those centuries that we usually distance from any sort of godly influence. Only goes to show how God’s truth has been imbedded across time.

Wednesday, November 2, 2011

Exodus

Exodus, the second book of the Bible, continues the history of the Hebrew people started in Genesis. Starting at the death of the twelve sons of Jacob, it chronicles their time of slavery to the Egyptians to their deliverance and Exodus at the hands of Moses to their wandering in the desert during which time God gives them laws that will be formative in their creation as a nation. These are all crucial because they lay the foundation for events and situations that Jesus later fulfills.

Towards the beginning of the book, a verse stuck out to me; it was Exodus 6:9 that reads, “So Moses spoke thus to the children of Israel; but they paid no heed to Moses because of their faintheartedness and cruel bondage.” At this point, the children of Israel are still slaves to Pharaoh and Moses has just come to let them know that their God has sent him to be their deliverer. They are all excited at first and praise God. However, once Moses has gone to Pharaoh to demand their release and Pharaoh refuses, the Hebrews work load increases because Pharaoh is afraid that they’ll try to run away. Now the people are afraid and do not want to follow Moses, and subsequently their God.

This verse seemed significant because, to me, this was the attitude of the people during the whole book of Exodus. God would come and perform wonders for them and they would in turn praise his greatness and grace. Then, when things got difficult, they became fainthearted and no longer trusted that the greatness that they had once praised would be enough to sustain them. Their bondage remained though they were free from the Egyptians. No matter what Moses said or did in the name of the Lord, it never seemed enough to totally convince them of God’s ultimate authority over all the earth and whatever circumstance they might find themselves.

Tuesday, November 1, 2011

Week 9 Harkins

Illustrate Stanley Fish’s principles of satiric style as exemplified in Swift’s “A Modest Proposal.”

Principles of satiric style as given by Stanley Fish in his book How to Write a Sentence and How to Read One can be properly observed in Jonathan Swift’s “A Modest Proposal.” Satire, by definition, is “human vice or folly attacked through irony, derision or wit.” Expounding on this, Mr. Fish states that satire is “somewhere between direct brutal invective and mild sarcasm. [It] is less direct than the former and more cutting than the latter. It doesn’t quite come out and say what it is saying, and what it is saying is often devastating,” and that “[masters] of satire and satiric wit write sentences that deliver their sting in stages; just when the reader thinks he knows that point has been made at whose expense, the thing opens up to claim its victim or victims more intensely,” (90). This is the basis of all satiric style, this hiding of the harsh criticism that is one is truly saying through creative means. No good satirist will directly come out and say what they think is wrong with something. Rather, they will go about it in a way that, at first, seems almost docile until they reach the end and their bitter reproach is fully realized.

Jonathan Swift uses the satiric style deftly in his work “A Modest Proposal,” which recommends the eating of infant flesh as a way in which to keep poor children from inhabiting the streets and becoming grown vagabonds, thus being weights upon the state. He suggests that children “may, at a year old, be offered in sale to the persons of quality and fortune, through the kingdom, always advising the mother to let them suck plentifully in the last month, so as to render them plump, and fat for a good table.” So, by the selling of infants as delicacies, the amount of possible beggars is greatly depleted and the child’s poor parents are given money on which to begin their ascent from poverty.

Though, at a later time, he does give seemingly good reasons for this proposal, Swift is not truly serious about sacrificing thousands of innocent lives to cannibalism in order to feed the economy. No, he is speaking to a deeper issue within the society that has refused to make alterations in order to keep such people from living such wretched lives. Swift lists various ways in which the society could change and become a better place overall for the poor, even to the point of having no poor, but he says, “Let no man talk to me of these and the like expedients, 'till he hath at least some glympse of hope, that there will ever be some hearty and sincere attempt to put them into practice.” Why, asks Swift, would I want to hear about actual ways society could change if no one will actually practice them? In this line of logic, if the reasonable road remains un-walked, why not offer the absurd, since it is just as absurd to eat infant flesh as it is to ignore what can is easily seen to be done.

So, using these ideas of Swift as an example, one is easily able to see and understand Mr. Fish’s principles of satiric style. The first principle, being somewhere between invective and sarcasm, “A Modest Proposal” excels in its suggestion of eating infant flesh to decrease the poor population, which is to be totally understood as ludicrous. The second principle, not stating simply what he is trying to convey, is covered by the fact that Swift does not come out and say that society has lost its love for humanity but comes about it from the angle of adopting complete barbarity as a social norm. The third principle, delivering the sting in stages, extends over the entire course of the discourse. The initial fantasticalness of accepting cannibalism draws the reader in to laugh at such absurdity and it gradually becomes more and more absurd until it climaxes with Swift asking not be countered by any measure of reasonable change. There comes the sting; there is the truth that he is trying to tell. Thus, Jonathan Swift’s “Modest Proposal” passes the Fish test of satire.

Monday, October 31, 2011

Paradise - Part 2

Nearing the end of his journey through Paradise, Dante has seen and learned much. From the depths of Hell, he learned of the retribution for sin. On Mount Purgatory, he saw those Christian souls striving to prepare themselves for Paradise. Now, in Paradise, the pilgrim has seen almost all the spheres of the blessed and heard their stories. He has experienced what few other human being have been privileged to experience.

Within the sphere of Saturn of the contemplatives, Dante is greeted by Peter Damian and asks him why he should be the one pre-ordained to come and speak to the traveler. The blessed spirit replies, “Not even the heavenly soul of clearest gleam / could satisfy your question, not the most / God-contemplating of the Seraphim, / For what you’ve asked so fathoms the abyss / of law established from eternity, / it is cut off from all created eyes. / . . . / Here you mind shines, there it is smoke and gloom,” (21.91-96, 100). There is no way that anyone could fully answer Dante’s question, not even one of those beings closest to God. The only possible reason why Dante might understand Peter Damian’s feeble answer is because he is in Paradise. But once back on earth, his mind will once again cloud.

This reference to cloudiness of mind on earth I found interesting as it seemed to echo a Biblical passage. Paul states something similar in I Corinthians 13:12, “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” Here, the apostle is referencing the difference between our time on earth and once we reach Heaven. While on earth, we see everything through the murkiness of this world. However, in Paradise, all those things will be stripped away and we will be able to see and understand things that were once too lofty for our once feeble comprehension.

Wednesday, October 26, 2011

Paradise - Part 1

With Beatrice at last, Dante ascends into Paradise. Having witnessed the horrors of Hell and the cleansing work of Purgatory, he is now ready to enter the dwelling of the saints. He has drunk the waters of both Lethe and Eunoe in Earthly Paradise at the top of Mount Purgatory but now must follow Beatrice to the heavens where those who have come through the mount’s purging.

Coming into the light of Paradise, Dante is awed. Nowhere before has he experienced such light and beauty. Questions about where he is burn in his mind but he fears to ask them. But Beatrice, able to read his thoughts like Virgil, says , “You’re making your mind dull / with false imagining – you don’t perceive / what you would see, if you could shake it off. / You are not on earth, as you believe. / Lightning that flees its proper realm is not / so swift as your returning to your own,” (1.88-92). Not even a few minutes in Paradise and Beatrice is correcting him.

However, she has a valid point. As he gazes at his surroundings, Dante tries to understand it by earthly means. He attempts to understand, leaning on his own learning, why how it is that he has ascended with Beatrice. To help him, Beatrice admonishes him to let go of his former way of understanding, that the things of Paradise are so much more than any amount of human comprehension could fathom. If he insists on returning to his worldly way of thinking, his intellect will always remain clouded and uncertain. Only be letting go of what he thinks he knows will Dante be able to ascend in Paradise.

Week 8 Harkins

How to Write a Sentence

Thus far, in my experiences with Stanley Fish and his teaching of how to read and write sentences, I have learned a lot. Coming into the reading, I already knew a lot about the parts of speech and the construction and diagrams of sentences. However, Mr. Fish has helped enlighten me to non-abstract reasons why sentences are constructed and written the way they are. His frank way of speaking and numerous examples help to life to his teaching.

1) Subordinating and additive sentence styles at two ways to communicate thoughts. The subordinating is used when one wants to give a specific order and hierarchy to what they are saying, giving it a much more formulated and formal feel. The additive style, on the other hand, has a more stream-of-consciousness flow to it, having each peace merely added to the rest rather than put into a specific place within it.

2) I found Gertrude Stein’s sentence very confusing. Without the traditional punctuation and capitalization, I found myself becoming lost in her words and not being able to follow her train of thought at all. For me, this was much more a detriment to my understanding than a bolster.

3) Little fishes swimming in the stream, the wind rustling through the leaves, the old tree bowing with age over the water, the picture captured his mind, everything bringing calm and peace, nothing disturbing his time of solitude, relaxing.

Sunday, October 23, 2011

Purgatory - Part 2

Throughout their journey together, Dante has relied upon Virgil to explain things to him. Almost nothing was left without some inquiry of Virgil. Graciously, the poet would elucidate the pilgrim on everything asked of him, from the punishments of Hell’s rings to the histories of people to the reason for their journey and direction. Without Virgil, Dante would most certainly have remained lost in more ways than just in the dark forest.

However, upon entering Purgatory, a change begins to take place in their relationship. Now, Virgil is no longer the authority. He says just before they enter the ring of the slothful, “I’ll tell you everything that reason sees; / beyond that, wait for Beatrice still, for faith / Must do the work,” as a preface before answering one of Dante’s questions about love (18.47-49). It struck me as an interesting turning point in their relationship. Rather than simply giving an answer as had been his custom before, Virgil states that he can only explain so much and must leave the rest to Beatrice.

Here, for me, Virgil becomes a symbol for what can be learned by reason and Beatrice is what can be learned by faith. Virgil, though a virtuous pagan, is still a pagan. He has not received the divine gift of salvation and thus can only discover what can be found reasonably about love. However, Beatrice, having received and believed the true faith, can fathom the nature of love in a deeper and better way. No matter how hard Virgil may desire to know or how hard he tries to delve, his understanding will always be limited by its dissociation from faith, which is why he acknowledges his own short comings and points Dante to look beyond the wisdom reasonable Virgil can give towards the fuller wisdom faithful Beatrice will give.

Wednesday, October 19, 2011

Purgatory - Part 1

At last, Dante reaches Purgatory and begins the second leg of his journey. Now, he will see the purifying punishments of those who will one day enter Paradise. With Virgil still at his side to help illuminate the mysteries that still puzzle Dante. Traversing the plain at the foot of Purgatory, he learns of those souls that must wait because of various other sins before they may ascend the mount. Once past the Porter at the base, Dante and Virgil see the souls bearing the boulders of pride and the tears fall from the sewn eyes of the envious. At both these levels, the two pilgrims see and discuss with those who are being purged.

In the level of the wrathful though, they encounter a new problem. “Profoundest darkness of the realm below, / or of the night under a starless vault / when it’s most shrouded by the glooming clouds, / Never spread for my eyes so thick a veil / as did that smoke that wrapped us all about,” (16.1-5). Here, they cannot even see the suffering souls. However, what strikes me most is that “profoundest darkness of the realm below . . . never spread for my eyes so thick a veil as did that smoke.” Even the darkness of Hell could not match the darkness of wrath in a Christian. Compared to the places that Dante has described in Inferno, this is a very heavy accusation. How scary to think that not even the worst sin and all its gloom could equal the darkness that comes over a Christian when they submit to wrath and its horrid accomplices.

Wednesday, October 12, 2011

Inferno - Part 2

Through thirty-four cantos, Dante travels through the nine rings of Hell, guided by the ever-wise Virgil. He has viewed those lukewarm souls outside the gates of Hell. Also, he has seen the virtuous pagans in Limbo alongside the lustful, gluttons, avaricious, wrathful, heretics, violent, fraudulent, and traitorous. Among the sinners, he has witnessed their punishments and seen the destruction that their earthly actions have heaped upon them in the afterlife. Finally, he has come to the end of his journey through Hell. Having passed Satan, the lowest sinner in Hell, Virgil leads Dante towards the other side of the center of the earth, the side that leads to Purgatory.

I thought the very last few lines of Inferno incredibly interesting. "Upon this hidden path my guide and I / entered, to go back to the world of light, / and without any care to rest at ease, / He first and I behind, we climbed so high / that through a small round opening I saw / some of the turning beauties of the sky. / And we came out to see, once more, the stars," (34.133-139). So, after everything that he has experienced in Hell, the first thing that Dante notes upon entering the outside world is the stars. Not even while lost in the wood could Dante see the stars up above him. The only heavenly light that he could see were rays of the sun from behind the hill he was attempting to scale. Now though, he is again under the light and blessing of Heaven. Now that he has passed through the trials of Hell, he can once again move under the grace of God and pursue the glory of Paradise.

Tuesday, October 11, 2011

Week 6 Harkins

How to Write a Sentence

The subordinating style of sentence writing consists of placing the events of the sentence in sequence of causality (one event causing another), temporality (one event following another along a timeline) and precedence (one event being more important than another). The significance of each action is imbedded in the way that the actions are ordered.


Original Aphorism

Sometimes you have to look at the world upside-down in order to see it right-side up.

Monday, October 10, 2011

Inferno - Part 1

Inferno is probably Dante’s most well-known work from his Divine Comedy. There, he describes his descent, guided by Virgil, into Hell and each of its concentric rings in which the various levels of sins are punished. In each ring, someone tells their woeful tale of their past transgressions, becoming warnings to Dante of the pits and traps of life to avoid in the years to come.

One interesting passage is in the third canto, when Virgil and Dante reach the gate of Hell. Engraved on the archway into Hell are the following words:

I AM THE WAY INTO THE CITY OF WOE, / I AM THE WAY INTO ETERNAL PAIN, / I AM THE WAY TO GO AMONG THE LOST. / JUSTICE CAUSED MY HIGH ARCHITECT TO MOVE: / DIVINE OMNIPOTENCE CREATED ME, / THE HIGHEST WISDOM, AND THE PRIMAL LOVE. / BEFORE ME THERE WERE NO CREATED THINGS / BUT THOSE THAT LAST FOREVER – AS DO I. / ABANDON ALL HOPE YOU WHO ENTER HERE. (3.1-9)

What interested me is the way in which these statements were worded. The first three lines begin with the words “I AM,” the same words used by Jesus in John 14:6 when he states, “I am the way, the truth, and the life” and the various other "I Am" statements. Seems almost as if a connection is be made between Christ as the doorway to Heaven and the arch as the doorway to Hell. Also, the second and third to last lines confused me at first as it seemed that Hell had existed before men, which did not make sense to me. But then, it could possibly be that it was created after men because it says that “before me there were no created things / but those that last forever” and men will last forever. Perhaps these are all misinterpretations of what Dante wrote and meant but they were the best of my theories.

Wednesday, October 5, 2011

Hymns on Paradise - Part 2

Normally, when we speak of Paradise, it is in a quasi-dreamy mystical way. Seemingly, it relates to an elation of the emotions more than anything else. We speculate about the great love and awe we will experience when we finally reach the arms of our God. Some even tear up at the mention of Paradise, because they desire it so much and imagine the intense beauty and reunion that is there. Though sometimes there is talk of what our physical bodies will be like and what we’ll do, most of the time, when discussing Paradise in my experience, the talk has focused on the emotional experience of it.

However, St. Ephrem brings a different idea to the table of the experience of Paradise. Though he does reflect a lot on his own emotional responses to Paradise, in the end, he focuses on how entrance to Paradise comes from intellect. He says, “Through this gate of knowledge / the intellect enters in, / explores every kind of treasure, / brings out every kind of riches,” (16.3.9-12). It is not through some mystical, highly emotional experience that one gains the most from Paradise but rather through the use of intellect because the Tree of Knowledge stood, and still stands, as the gate to Paradise. “So . . . the Tree of Knowledge, / can, with its fruit, roll back / the cloud of ignorance, / so that eyes can recognize / the beauty / of that Tabernacle / hidden within,” (183.5.1-6). By coming through the Tree of Knowledge with intellect, we can fully enter into the mystery and beauty that is Paradise.

Sunday, October 2, 2011

Hymns on Paradise - Part 1

Saint Ephrem the Syrian paints several beautiful pictures of Paradise throughout his fifteen hymns. All his descriptions pulsate with images of the divine grace and perfection that were once home to mankind. Delving deeper into it, Saint Ephrem illuminates for his readers certain qualities of this transient life that are reflections or compulsions towards Paradise. Also, while praising Paradise, he shows how perverse man has become since his fall, in his desire to remain in a place far from Paradise rather than glorying in the opportunity to finally return to his original home.

Yet what caught my attention was a passage in Saint Ephrem’s eighth hymn when he describes the relationship between the soul and the body.


If the soul, while in the body, / resembles an embryo / and is unable to know / either itself or its companion, / how much more feeble will it then be / once it has left the body, / no longer possessing on its own / the senses / which are able to serve / as tools for it to use. / For it through the sense of its companion / that it shines forth and becomes evident. (8.6)

To me, this idea of the soul’s dependency upon the body seemed absolutely foreign. I had always believed that the body needed the soul for its animation but the soul did not, necessarily, need the body to exist as well. It lived and had its existence and sustenance from God alone. And yet here, and earlier, Saint Ephrem clearly states the soul is not truly whole without the body in which it is to dwell. Perhaps it comes from always thinking of the word “soul” and the word “spirit” as synonymous, which gives rise to the idea of living without a body such as ghosts or shades, that I have always believed the soul to be autonomous apart from the body. But it still seems strange to me that the soul, the eternal part of man, would need the body, the fleeting part of man, in order to have its fullest existence.

Week 5 Harkins

How to Write a Sentence

“People write or speak sentences in order to produce an effect, and the success of a sentence is measure by the degree to which the desired effect has been achieved.”

“Language is not a handmaiden to perception; it is perception; it gives shape to what would otherwise be inert and dead.”

“In short, pick your effect, figure out what you want to do, and then figure out how to do it.”

In my own writing, I often have problems with deciding how to execute a sentence well and then when to keep it or not. These sentences help to give me guidance behind the purpose of sentences, the mentality that I should have while I’m writing.

People write or speak sentences in order to produce an effect, and the success of a sentence is measure by the degree to which the desired effect has been achieved.

Compound-complex sentence

You don’t need to know all the parts of the sentence to know that the “in order” clause and the “to which” clause describe the sentence that precedes them

It follows a form (noun-verb) and is able to give its message, or content, clearly

Wednesday, September 28, 2011

Genesis - Part 2

Joseph is a huge character in the Genesis narrative. His story covers twelve chapters. Fairly significant, if you ask me. And many know the story of Joseph, most famously told in the musical “Joseph and the Technical Dreamcoat,” of how he was given a multicolored coat because he was Jacob’s favorite son; of how he was sold by his brothers into slavery and, after further mistreatment, is raised to second-in-command in Egypt.

However, what most intrigued me was the fact that “Israel [Jacob] loved Joseph more than all his sons, because he was the son of his old age” (37:3). This phrase “because he was the son of his old age” didn’t only apply to Joseph though. Benjamin, Joseph’s younger brother, was also born in Jacob’s old age, even older age than Joseph since Benjamin was the younger. So this makes me wonder, why does Jacob seem to ignore Benjamin, at least until Joseph disappears? There is nothing really different between the boys. Both are the son of Jacob’s favorite wife; both were born in Jacob’s old age. What is it then that would cause their father to favor Joseph over Benjamin?

In my judgment, I think it boils down to Joseph was the elder. He was Rachel’s first born, the first to come from the wife for whom Jacob had worked fourteen years. Also, in a sense, Benjamin stole Rachel from Jacob since she died giving him life. I know if I were Jacob, I could, potentially, hold a sort of grudge against the son for whom my wife died. Thus, if Jacob were to have the same kind of reasoning, he would prefer Joseph to Benjamin. Poor brother, both of them.

Tuesday, September 27, 2011

Week 4 Harkins

How to Write a Sentence

In this week’s chapter from How to Write a Sentence, Mr. Fish goes over the importance of forms over the emphasis on content. He begins by explaining how in the same way that musicians practice scales to improve their musical abilities, writers compose nonsensical sentences to understand and better their use of forms. Forms, he says comes first before content because “without form, content cannot emerge” (27). Using an example from Lewis Carroll’s Jabberwocky, Mr. Fish shows that though the stanza was filled with nonsense, the reader was able to replace those words because they knew the “slots” that were being filled and how to fill them with the appropriate part of speech. By understanding forms, one can have an endless possibility of contents. Mr. Fish sums everything up when he says “You shall tie yourself to forms and the forms shall set you free” (33). When one can recognize how a random list becomes a sentence by its form, then they are on their way to being able to create an endless number of sentences.


Craft of Research

Again, much of what The Craft of Research said about connecting with an audience and making claims was review. In my past academic papers, after the initial work of getting the understanding of making an argument, there was the emphasis on making your introduction to your paper interesting and inviting to a reader, giving them a reason to read the paper. Then, within the body of the argument, your points had to be specific and concise. If your reader doesn’t know where you stand because you are too vague or don’t present a significant point, they won’t want to continue reading your paper. The question should not be “why should my audience believe this” but “why do they care?”

Sunday, September 25, 2011

Genesis - Part 1

Mankind was placed in perfect delight when God put him in Eden. Everything was provided for them from a job to perform to what to eat. Only one stipulation was put upon them. They were forbidden to eat from the tree of the knowledge of good and evil. And even that was not so difficult as there were plenty of other beautiful trees from which to eat. Nothing was out of place . . . until the whisperings of the serpent, which led the first parents to distrust their Maker and sin.

Something I noticed this time in my reading through it was that the first thing Adam and Eve noticed after their partaking of the forbidden fruit was that they were naked. Naturally, I would have assumed that they would now know the evil they had committed or something along the lines of knowing good and evil, such as was suggested by the name of the tree. But that was not the case. They noticed something that had been hitherto unobserved and seemingly so unrelated.

Yet I believe that it is really significant, the significance being that they are now looking at themselves. Before this point, there is no mention of them having any particular interest in themselves outside the realm of taking care of their physical needs, such as eating. It is only after they eat from the tree of the knowledge of good and evil that they are aware of themselves. To me, this says that knowing good and evil is not necessarily that you can see both the good and bad in the world, which is a part of it as well. Rather, it’s now you care more for yourself and how you appear than anything else. No longer is it others before self and their betterment; now it is all about the all-consuming “I”.

Wednesday, September 21, 2011

The Aeneid - Part 2

War has broken out between the Trojans and the Latins, led by Aeneas and Turnus respectively. Both sides clash furiously, both with high hopes and prayers for victory. In the Latin line-up though, none but Turnus can match Mezentius in ferocity and fervor. He is described as having no respect for the gods and therefore can be even more reckless and savage than others. Droves of noble fighters lie in his wake. It is as if he has no heart, that he lives for the hunt of human flesh and blood upon the field of Mars.

But an interesting point in the story for me was when Mezentius’ son Lausus is killed by Aeneas in battle and the impact it had on Mezentius. Upon hearing his men weeping, the father knows at once that he has been bereft of his son. His grief is so beautifully expressed in the following lines:

Gouging up dust he soiled / His white hair, spread his hands to heaven; and when / the body came, he clung to it. / “Did such pleasure / In being alive enthrall me, son, that I / Allowed you whom I sired to take my place / Before the enemy sword? Am I, your father, / Saved by your wounds, by your death do I live? / . . . / My son, I stained your name with wickedness - / Driven out as I was, under a cloud, / From throne and scepter of my ancestors. / . . . / I should have given / My guilty life up, suffering every death. / I live still. Not yet have I taken leave / Of men and daylight. But I will.” (10.1181-88, 1191-93, 1195-1198)

Here is the heart of father pouring forth his grief and remorse over his lost son. Compared to earlier images of the might Mezentius, this is a complete turn-around. Where once he was harsh and brutal, he is now gentle and caring. In battle, he roared commands amidst the flurry of men and arms. Yet here, he weeps and pleads to a son long gone from the world of his father. For me, this was one of the most touching scenes in the whole Aeneid.

Tuesday, September 20, 2011

Week 3 Harkins

How to Write a Sentence

Mr. Fish presents an interesting view of grammar in this chapter. Instead of teaching grammar in the traditional manner of memorizing the parts of speech and their uses, he says to memorize the relationships between words and then add on descriptions of the basic sentence. It seems to me that grammar is important but should not be the focus when writing a sentence. The focus should be to say what you want to say and once that is able to be done well, get into the nitty-gritty of the details of parts of speech. I was pretty familiar with his terminology throughout and his perspective, at first glance, was very new and seemingly radical. However, as I thought about it, my own grammar education started that way but heavily involved learning the parts of speech in conjunction with it.


Craft of Research

The Craft of Research brought up many concepts with which I am familiar. I had to start writing reports in elementary but they followed only the basic format of three paragraphs with an introductory and concluding paragraph with topic sentences and closures in each. I started writing real formal reports my sophomore year in high school where we had to write very academic essays about various topics of our choosing. Later, in my senior year, I learned how to look up and use secondary sources as previously, I had used only previous texts from the class or reasoning in support of my arguments.

Monday, September 19, 2011

The Aeneid - Part 1

Within the world of The Aeneid, Rumor plays a major part. At several points, she makes a move to stir up trouble and mischief, the forbearer of all bad and unfavorable news. Her first appearance is when she whisks news of Aeneas and Dido’s love to everyone and rouses the ire of her murderous brother. Later, Rumor turns against the couple and whispers hints to Dido of Aeneas plans to set sail, which leads to the queen’s eventual suicide. During the war between the Trojans and the Latins, Rumor carries the news of fallen loved ones before their bodies reach their grieving families. Whenever there is trouble, Rumor is not far behind to deliver it quickly, “Nimble as quicksilver among evils” (4.241).

However, most interesting to me was that a full twenty-five lines is dedicated to a description of her and how she prowls the earth, the most intriguing part of which was as follows:

Monstrous, deformed, titanic. Pinioned, with / an eye beneath for every body feather, / and, strange to say, as many tongues and buzzing / Mouths as eyes, as many pricked-up ears, / By night she flies between the earth and heaven / Shrieking through darkness, and she never turns / Her eyelids down to sleep. (4.249-255)

The imagery presented reminds me of the cherubim described in Ezekiel 10:12, “Their whole body, their backs, their hands, their wings and the wheels were full of eyes all around.” Now, this is not to say that I believe that one inspired the other but I do believe it is interesting to note the similarities. Both have wings with which to fly over the entire earth and both have eyes covering every part of them. However, this is where the similarities stop, so far as I can tell, as the cherubim are the servants of the Almighty and Rumor is a spreader of truths and tales. While the cherubim minister in the presence of God, Rumor whispers tantalizing words into the ears of the unsuspecting. So, though it has been shown that these two creatures are, in essence and fact, very differing, it is remarkable that they have some unique characteristics in common.

Monday, September 12, 2011

The Odyssey

At several times during the course of The Odyssey, Penelope is exalted as a paragon of constancy and love in contrast to the wife of Agamemnon, Clytemnestra. Penelope, for twenty years, balances between hope and despair, hoping beyond hope that Odysseus is coming home but almost believing those who says that her husband is lost forever and that she should move on with her life. Compounding on her husband’s uncertain fate, she is courted for ten years by the most eligible men of Ithaca and the surrounding areas, all favorable in their own rights. Yet, she defers the time of her choosing by any means she can, still clinging to the belief that Odysseus will return to her side. During Agamemnon’s absence, Clytemnestra, trying at first to remain faithful to her distant husband, surrendered at last to another man’s seduction and then helps him murder her husband. Later, when the spirits of Penelope’s suitors come to the House of the Dead, Agamemnon hears how strong Penelope remained despite sore temptation and subsequently praises her.

The fame of her great virtues will never die. / The immortal gods will lift a song for all mankind, / a glorious song in praise of self-possessed Penelope. / A far cry from the daughter of Tyndareus, Clytemnestra – / what outrage she committed, killing the man she married once! – / yes, and the song men sing of her will ring with loathing. (24.16-221)

To me, I saw in these two women two responses to long hardship. On the one hand, there is Clytemnestra who, though purposing to be strong at first, finally succumbs to what is easier and most pleasurable at the moment. On the other hand, Penelope remains steadfast in her love despite adversity and refuses to submit to less than her husband. The end results of these two paths become evident in the lives of the women. Clytemnestra ends up helping murder her husband for the sake of her lover, who is then murdered to avenge Agamemnon’s death, leaving her with nothing but remorse. Penelope, though, is rewarded with the return of her husband and love that has been strengthened through time’s fires.