Category: Bible

Introduction

Jealousy can be defined as the emotional feeling that entails anger, insecurity, fear coupled with anxiety over the expected loss of a valuable to someone else. Unlike envy, jealousy is felt over a valuable thing that one is in possession of and does not want to let go. Envy on the contrary is felt over valuables that one is not in possession of and wishes to have or wants to stop others from acquiring them. Both jealousy and envy amount into rivalry which is a battle or motivated strive also defined as the competition to win over a valuable. Sibling rivalry is thus a type of rivalry that is felt in the form of competition within a family and is restricted to brothers or sisters whether of the same blood or not. In the biblical context jealousy runs in many family set ups in the Old Testament and it has been described as a sin whose consequences may run from one generation to the next. The Old Testament with regard to the first two books of the law, Genesis and Exodus illustrates jealousy and sibling rivalry among various biblical families.All the cases implicated amount into a different sin that calls for God’s punishment or approval.God himself has been implicated in jealousy and the bible cites with reference to some of the cases of jealousy that God approved or did not send punishment.

The case of Cain and Abel

The Old Testament records the first case of sibling rivalry between Cain and his brother Abel (Gen 4, 4-9).Cain as the bible records was jealousy of the acceptance of his brother’s offering before God and disobeyed God’s warning by taking his brother’s life.Gen 4, 7 emphasizes that the sin committed by Cain was punishable and is very common among the human race that is been covered in the impunity of sins committed by their fore generations. The consequence of the sin implicated in Abel’s murder is a judgment that is bound to follow generations (Genesis 4)

The Case of Jacob and Esau

Gen 25 records the second form of sibling rivalry in the Old Testament between Esau and his brother Jacob. The two were sons of Isaac and Rebekah and the grand children of Abraham and Sarah. Esau who happened to be older than Jacob had been promised the last and only blessing from his father Isaac.Rebekah on hearing of the husband’s intention disclosed the secret to the younger brother Jacob and helped him get the blessing before Esau’s arrival. The bible however documents that Rebekah was aware that the lord himself had earlier indicated his liking that the young brother be served by his eldest brother and may be did what she did in accordance to God’s plan.Isaac may have been aware of the plan as well but was not pleased with his young son’s conduct.

The rivalry implicated in this case was geared by parental preference for either of the sons. Esau was Isaac’s best owing to his outstanding hunting that assured him of some game supply while the young brother who happened to be the mother’s best was an idler that preferred staying at home. Esau wished to have Jacob pay back dearly for taking away what was initially meant for him and Jacob had to seek refuge by fleeing from him. God indeed did not punish Jacob for his deception but instead saved him from his brother’s anger.This could have been because he was pleased that Jacob serves him irrespective of his conduct and father’s dislike. God may have wanted to have other generations learn from his power of choice and the need to be loyal to authority irrespective of who the leader is as Esau was to serve his own young brother ( Genesis 25)

The Case of Joseph and his Brothers

Gen 37 records yet again another form of sibling rivalry between the sons of Jacob who initially was a victim of the same. Jacob according to Gen 37 preferred his son Joseph over his brother Benjamin who was younger and thus stood to earn more affection. Jacob however is said to have linked his son Benjamin to the death of his beloved wife Rachel, a woman he had worked so hard to earn as a wife hence his dislike for him.Jacob thus planned to hand over one of his prestigious possessions; a robe that happened to be ornamented to Joseph.Joseph’s brothers were angered by their father’s preference and thus organized to have him killed but instead traded him in the neighboring land. His brother’s jealousy is thought to have been elevated by his relentless efforts to please their father (Gen 37, 2)

The case of Rachel and Lear

Gen 30 records the story of Rachel and her sister Lear. Rachel the beautiful wife of Jacob according to Gen 30, 1 had never had kids with her husband unlike her sister Rachel. She all along envied her sister and asked for God’s explanation in her predicament. Lear as the bible records in the same chapter is said to have offered her maid to Jacob so he could have children with her.Rachel had also offered her own maid to her husband for the same. The two though married to one husband competed to bring forth children, an attempt that saw Lear give to her husband her own maid as well when she discovered that she could no longer bare kids. On the first conception Rachel rejoiced and thanked the lord for remembering her too (Genesis 30).

God‘s Jealousy

Exodus 20 documents the Ten Commandments given to the people of Israel that Lord himself through Moses had brought out of captivity. He reminds them that he did bring them out of captivity and they should thus have no other gods or images to be adored other than him. He forbids them form using his name falsely and requires of them to strictly adhere to his commandments.God in this chapter vows to punish anyone who went astray and gave the worship he deserved to any other gods (Exodus 20)

Conclusion

Sibling rivalry has its roots in the biblical context and it is thus calling for parents to be on the lookout as this form of feeling can amount into sin as implicated in the case of Cain and his brother Abel. It is worthy for one to receive credit for any good effort done, the bible teaches that reward should be taken positively as a motivation for every body to strive and attain whatever is expected of him in the best ability that has been bestowed to us by God. God himself is jealous and demands that the human race which he watches over does not fall to the worship of any other gods.

Works Cited

The English Bible, King James Version.

The Genesis section of the Bible is dedicated to the contextual history of the creation of the world. It is therefore part of the Old Testament that describes the precise order in which God has created the earth and all the living forms that populate it. To this day, Genesis maintains great structural and spiritual importance for the biblical scholars and the general population overall. This importance is linked to the fundamental weight that the myth of creation holds in human minds and souls. It is natural for people to wonder where they have come from, and what the world had been like before the creation of the human race. Christians are widely aware of God’s role in creating the universe, yet the detailed account of it happening strengthens the connection people have with the words of the scripture.

Genesis establishes the canon of the universe being created over the seven-day period, which one might culturally link to the seven-day week adopted by the Roman time measurement system. The precise order in which God creates the universe is interesting, and seems to follow the pattern of more complex creations following after the simpler ones. This resonates closely with the reader, providing them with an internally consistent sense of meaning and cohesion.

A reader can see how the world familiar to them, or at least the version of thereof, slowly develops on a step-by-step basis. Interestingly, the early days of the creation of the world rely heavily on several binary dichotomies. God begins the creation of the world with heavens and earth, the two realms that are connected but can never intersect until the end of times. Later He proceeds to make day and night, the light, and the absence of thereof. Metaphorically, one might link this to the way good and evil are clear within the biblical canon, and how a concept is most often related to either God or Devil.

The creation of the world concludes on the seventh day, when God designs the first man, Adam, in his liking. He then proceeds to make him a companion out of Adam’s rib, so that he is not lonely, thus creating Eve. With the idyllic life of the first human pair in gardens of Eden begins perhaps the most recognizable tale of the Biblical canon: the one of the forbidden fruit. Throughout human history, the phrase forbidden fruit became a euphemism for something corrupting and dangerous that is, nevertheless, intensely designed. Moreover, the negative qualities of the object of such desire are not an obstacle to the impulse, but instead one of the most crucial parts of the appeal. This contradiction is explained by the sheer nature of the temptation: how it is almost universally harmful to one’s soul, yet attractive, nonetheless.

The concept in which forbidden fruit appears in the second book of Genesis is also noteworthy, since the rule of not attempting to eat it is the sole limitation placed by God on the first humans. Adam and Eve were permitted to take whatever else they desired in the garden and continuously live a life of pleasure and the absence of pain. Yet, the Snake knew how to appeal to the darkest and most whimsical humans of Eve’s mind.

For her, curiosity was stronger than obedience and devotion to her creator, which has famously led to the downfall of Adam and herself. In a way, this story teaches a reader to respect and fear authority and follow the laws of those who are entitled to make them. The disobedience exhibited by humans was comparatively insignificant, since eating a fruit, any fruit for that matter, can hardly be classified as a sin by itself. However, the disregard for the divine will resulted in the truly horrendous consequence for the entire human race; the loss of paradise.

If one wishes to reflect on the forbidden fruit further, multiple hidden meanings might come to light. Such, the story teaches its readers about the dangers of lust and the ways in which it may cloud one’s judgement. It is Adam’s affection for Eve, in this case presented in it’s rush and irrational form, that prevents him from seeing clearly through the manipulations of the Snake. The lustful side of Adam’s love for Eve contributes to the inevitable divine punishment. The first humans, and with them all of the following ones, are faced with the much harsher world than the one they knew in the divine garden. And the early days of this young world continue to be fearful, as humanity is yet to witness the gravity of God’s anger.

The third notorious element of the book of Genesis is universally understood as the darkest; the one that has repeatedly made people in the present day question God’s mercy and forgiveness. It focuses on the events of the great flood and Noah’s Ark, that secured the survival of the one devoted Christian, his family and hundreds of animal species. Arguably, the controversial and conflicting sentiments attached to the account of events may constitute its main point and purpose. After the flood covered the entirety of Earth, Noah spent months upon months in the endless sea, holding on to the thread of God’s promise.

Floating on the emptiness that surrounded the Ark, he was likely to have felt abandoned by his creator. It is not unlikely to presume, that throughout this period Noah might have doubted his faith, as there was no sign of any divine intervention. Many believers of today might somewhat relate to the depicted struggle, as following the guidelines of one’s faith can be exceedingly difficult in times of hardship and loneliness.

With these three famous elements the reflection on Genesis may be summarized as the account of the early days of the world. It appears to me that back then the punishments were harsher, but so were the sins. The world was new back then and had no history and heritage to rely upon and to protect itself from temptation and vice. In a way, relating to the events depicted in the very first book of the Old Testament is hard, since it is the most distant part of the Bible for every person of today.

Yet at the same time, it remains the central pillar in the understanding of God and His world in general. By reading into it, studying its tales and analysing the events depicted, one is more likely to fundamentally feel some of the most well-known laws and rules of Christianity. And the ease with which black and white are, at least on the first glance, distinguished in the narrative create a solemn sense of melancholy for the times when things were simpler.

Faulkner and Morrison have borrowed heavily from the Bible in their works, As I Lay Dying and Song of Solomon respectively. Of particular interest is their regular use of animal imagery drawn from the Holy Book in order to achieve magical realism in their texts.

A number of animals featured in King James Version Bible, Job chapters 39 to 41 have been used prominently by these two literary artists. The most prominent animals highlighted in Faulkner’s As I Lay Dying include the horse, snake, vulture, fish and mules (biblically referred to as asses). In Song of Solomon by Morrison, bull (referred to as ox in the book of Job in the Bible), peacock and dogs have been used.

Magical realism is the underlying feature of African-American literature. This is partly due to the protracted history of forced labor, servitude, abject poverty and cruel racial discrimination endured by the blacks in America. Escape from such suffering was nearly impossible; hence, the resort to fantastic forms of liberation. This aspect is reflected heavily in African-American literature. It is evidenced in the two books by Faulkner and Morrison.

Reference is made to an extraordinary horse in King James Version Bible, Job 39:19-23. This is a fearless horse that does not shy away from battle. The same attribute is alluded to by the horse that Jewel rides on their way to bury their mother at Jefferson. Through the eyes of Darl, it is described: “… watches Jewel as he passes, the horse moving with a light, high kneed driving gait, three hundred yards back…”(Faulkner, p. 101).

This is equally an extraordinary horse like the one Job describes to God. It is able to travel long distances as the other members of the hearse board a wagon. The resort to magical realism in this instance is to provide a way of escape for Jewel, who does not want to accompany a corpse to Jefferson. However, this kind of escape is short-lived as the horse has to be sold later on to meet an emergent need.

Another use of magical realism of animals is illustrated by the use of the mules to transport the casket after the wagon is destroyed in the floods. In King James Version Bible, Job 39: 5, Job asks his creator about the freeing of the mule so that it can serve mankind. Reference to mules is made by Darl who says: “I promised my word me and the boys would get her there quick as mules could walk it…” (Faulkner, p. 18).

Due to flooding, all the bridges are washed away, bringing the Bundren funeral procession to an untimely halt. There is no way of getting across the flooded rivers, especially when the wagon is wrecked by a log floating along the swollen river. The use of the mules appears rather magical.

Biblical magical realism is also evident in the use of the image of the vultures in the novel by Faulkner. As Addie is about to die, her absentee husband, Anse, is described as a vulture hovering in the background waiting for her to die; just as they usually do. More than four vultures are reported on the barn (Faulkner, p. 512). The feathery species are also alluded to by Job as he converses with his maker (King James Version Bible, Job 39: 26).

Job wonders where they get the wisdom to do what they do. In this story, the Bundrens wonder what brings the vultures to their barns. What is lost to them is that they are a sign that Addie is surely going to die. Another implication subtly made here is that somebody is going to benefit from her death, i.e, the mischievous husband, Anse, who, after her death, acquires a new set of false teeth and another wife immediately upon her burial.

The image of a fish is also consequential in this novel. After Addie’s death, the Bundren children adopt various animals to signify their mother. Vardaman declares that his mother is a fish that he caught on the day of her death.

As the fish is cut up, he realizes that his mother is no longer alive – and so is the fish. Although he is too young to make rational conclusions, it may not be lost on him that his deceased mother may be a form of sacrifice to atone for her marital infidelity. The use of the fish may be an appropriate symbolism that succinctly sums Addie’s life, and death.

It may imply that she has been caught by circumstances, the way fish are trapped. Her death could also be random just like fish are caught randomly. It has a bearing on the fact that African-Americans were losing their lives randomly in the hands of racial discrimination. The fish is, therefore, a relevant aspect of magical realism applied in the text. In King James Version Bible in the book of Job, this appears in chapter 41 verses 7.

In Song of Solomon, Morrison borrows several animal imageries from King James Version Bible, Job chapters 39 to 41. A white bull is a source of death and violence. It causes a lot of disturbance to those suffering from racial discrimination in this novel. It causes Freddie’s mother to go into unexpected labor and dies in the process.

The white bull symbolically represents the brutish white oppressors that occasion the deaths of many African-Americans as well as untold heartaches. In King James Version Bible, Job 40: 15-24, God demonstrates His amazing power by describing how He has humbled the behemoth (great bull). The great bull is harmlessly eating grass in spite of his immense strength.

The white bull in Song of Solomon bears the great strength of the behemoth described in the Bible. However, unlike the humbled beast presented to the Biblical Job, the white bull is untamed and, therefore, uses his strength destructively. In interferes in the life of Freddie’s mother with deadly consequences. Its power can only be controlled by God Himself.

Another important element of magical realism in the novel involves the peacock. The peacock is Biblically associated with extreme haughtiness and this is highlighted in the book of Job. Due to its pride and self-centeredness, the peacock lay eggs and handles them carelessly (King James Version Bible, Job 39:15). As soon as they have hatched, the peacock abandons her young ones. This negative element also alludes to human existence and is brought to the fore in the novel Song of Solomon.

This factor is powerfully expressed through the character of Guitar and Milkman, who abandon family love in search of the elusive wealth. The peacock first appears in the car lot where Guitar and Milkman usually spend their time discussing the materials things they would acquire when and if they grow rich.

It is completely white; it can easily be mistaken for purity. However, its tail is spotted such that it oozes the illusion of jewelry and by extension, riches. It possibly explains why Guitar and his accomplice are planning to steal gold. If they eventually succeed, “life, safety and luxury fanned out before him like the tailspread of a peacock” (Morrison, p. 58).

The peacock, therefore, connotes the corrupting influence of material wealth. This is exemplified by the enmity that eventually springs up between Guitar and Milkman (Morrison, p. 279). It is spawned by the suspicion on Guitar’s part that Milkman could be hiding the much-sought after gold.

When they gather at Blue Ridge Mountains to bury their father’s bones, things go terribly awry as Guitar shoots Pilate (Morrison, p. 355). Sensing his own life is in danger, Milkman literally takes a flight to freedom by jumping into oblivion (Morrison, p. 337). This is in spite of the fact that he had learned at a tender age that humans could not fly.

The flying motif, which alludes to birds, in this novel is another remarkable aspect of magical realism borrowed from the Bible. The idea of flying to ultimate freedom is introduced right at the beginning of the story. When the story opens, Robert Smith, an insurance agent, is about to take a flight to freedom from the top of a hospital roof (Morrison, p. 6).

There is a rather surreal twist to the episode when people gather and apparently urge him on, although this is a clear case of suicide. Indeed, the action sets him free from his earthly tribulations for good. This is simply magical!

Birds naturally achieve their freedom through flight. In Job’s response to God, he makes a powerful allusion to birds (King James Version Bible, Job 41: 5). In order to restrict a bird’s freedom, one has to tie it. This prevents it from flying away. The characters in this novel, especially the African-Americans, are literally tied like a restricted bird.

They are perpetually trapped in abject poverty and servitude to their white masters. Consequently, they spend most of their time trying to fight against the unjust dominion, albeit unsuccessfully. This makes them indulge in wild fantasies, like flying to freedom. So preoccupied are they with this fantasy that when Robert appears atop the hospital building, nobody is shocked by the impending suicide.

The flight fantasy is probably fuelled by the ancient myth prescribed by the African-Americans in which it is said that their forefathers had flown to Africa: “Solomon cut across the sky, Solomon gone home” (Morrison, p58). At the end of the novel, Milkman, as if in a dream, flies away from his deadly aggressor, Guitar.

Magical realism is a genre of writing that blends magical elements with the real world. Both the two novels discussed in this essay use folkIoric and Biblical form to portray magical occurrences, which are interwoven with the real events. It involves an ever-shifting pattern representing ordinary events in descriptive detail.

These are events are interspersed with fantastic and dream-like elements, which may borrow materials from myths and fairy tales. The two stories have employed magical realism to a great extent in order to leave a powerful impact on the mind of the reader and to increase the aesthetic quality of the texts.

The Biblical allusions evident in these stories are perhaps an indication of the Christian religion espoused by many African-Americans. Having exhausted all other means of escape, the African-Americans could have resorted to divine approaches from the Christian church. They could have then developed the belief that one day God was going to set them free. Hence, African-American literature has received a lot of influence from religious quarters.

Works Cited

Faulkner, William. As I Lay Dying. New York: Vintage International, 1930. Print.

King James Version Bible. Ed. Arthur Farstad. New York: American Bible Society, 1999. Print.

Morrison, Toni. Song of Solomon. New York: Vintage International, 2004. Print.

Greek God and Goddess have not been given any proper mention in The Bible, but at more instances it has been given reference as unknown gods and the goddess to the people of Asian origin like the goddess Diana. These inferences were made in such cases while trying to show non-followers of Jesus Christ how futile they were being by trusting in false gods. Acts 17:23 says, “For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. Now what you worship as something unknown I am going to proclaim to you” (Brooks, 2000)

The entire Bible has pointedly and has concisely found to distinguish the actual difference between truth and untruth, filth and purity, sinfulness and righteousness. One can see into details that correlate to determine how mankind is here to create its own alterations, exceptions, and additional facets to the otherwise straightforward, God-ordained definitions. To make an explicit mention of Greek gods and goddesses will lead to another futile search for truth and untruth attempt in every strict meaning, thereby cultivating a more than the difficult condition that would suppress the desire to pursue the tempting untruths of this world (Connop, 1885).

The Bible has called for a search for truth, and Greek gods have more of a false identity, and hence the greatest duty of the human is to find the ultimate truth which has engulfed the final source of peace and joy and hence for the same one would require the

References

Brooks, P. J. S (2000) Greek Mythology and The Bible, Open – Bible Ministries

Connop T., History of Greece (London: Longman, Brown, Green & Longmans, 1855) vol.1, p.94.

re Phoroneus, the “Cain” of Argos, see Pausanias 11.15.4 & 11.19.5; Hyginus, Fabulae 143, Robert Graves, The Greek Myths (Harmondsworth, Middlesex, Penguin Books, 1980) vol.1, pps. 193-4; Apollodorus 11.1.1.

Kerenyi, C The Gods of the Greeks (Harmondsworth, Penguin Books, 195B) pps. 144- 50, Graves, vol.1, pp. 63-67.

The Companion Bible (London, Samuel Bagster & Sons, 1 970) fn on Genesis 4: 18. “The myth of Deucalion’s flood… has the same origin as the Biblical legend of Noah,” Graves, vol. I. p.141.

Josephus, Antiqufties of the Jews l.iv.1 & C.H. Gordon, “Dodanim” The Interpreters Dictionary of the Bible (Nashville & New York: Abingdon Press, 1962) vol.1, p.861.

Danaus, founder of Argos, & Cadmus, founder of Thebes. See Graves 195,200-204.

Introduction

In the text of Genesis 1-2, the character of Eve is introduced. In this narrative, Adam and Eve are created by God and their life in the Garden of Eden is explained. However, they were forced to leave the Garden and cursed for their disobeyal, more specifically because Eve overlooked God’s orders not to eat fruits from one particular tree. Genesis 1-3 depicts three main themes – marriage, desire, and punishment, and the character of Eve allows examining these issues in-depth. This paper aims to evaluate the character of Eve and the topics of marriage, desire, and punishment using her example.

Character Portrayal

Eve is the central character of the narrative in Genesis 1-3 and one of the central figures in the Bible. Eve’s depiction in the Genesis is essential since she is the first woman presented in the Bible. The narrative that will be analyzed in this paper depicts Adam and Eve, from the moment of Adam’s creation to their banishment from the Garden of Eden. An essential element here is the fact that although both characters were punished for Eve’s actions, she received a more severe penalty. God imposed painful labor as the curse for Eve’s actions (Genesis 3-16). Hence, the character portrayal of Eve in this narrative is essential because she is the first woman in the Bible.

In this regard, understanding the development of Eve is essential, including the analysis of her creation, her life in the Garden and the punishment. Eve is introduced as a companion to Adam, and in Genesis 3-20, it is explained that this name was chosen for her because she would become the mother to all living things. The narrative portrays the events of her life is interesting because she strived for knowledge and power, which were forbidden by God. Though her actions, Adam and her were able to see the good and the evil that exists in the world (Genesis 3-22). Arguably, this character feels that she was unjustly treated because she does not recognize her fault, blaming the Serpent for her actions, which is another crucial aspect of the narrative.

Marriage

Firstly, it is necessary to analyze the theme of marriage in Genesis 1-3, since Eve was created by God as a companion to Adam. Hence, her relationship with Adam and their marriage are the core concepts of this narrative. According to Genesis 2:20,“Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field, but for Adam, there was not found a help meet for him.” Therefore, although God created many creatures as well as the man, Adam did not have a companion in this world. This line explains the purpose of Eve’s creation since she was destined to become a partner for Adam.

One should note that Eve’s creation differs significantly from that of Adam’s. The latter was made out of the dust, while God used a part of Adam’s body to create Eve. Hence, another quote that can explain the importance of marriage as the core element of Eve’s character is the following – “and the rib, which the Lord had taken from man, made he a woman, and brought her unto the man” (Genesis 2:22). Therefore, Eve is not an independent character, unlike Adam. Her companionship is an essential part of this narrative, which continues even after they are forced to leave the Garden of Eden.

Therefore, in the Genesis 1-13, the purpose of Eve’s creation is explained as the need to have a helper for Adam. The Genesis clearly states that the two are a married couple, which is evident in the line “the man and his wife” (Genesis 2:25). The topic of marriage is central to understanding the portrayal of Eve. The remarkable part is that God chose to not separate Adam and Eve after her actions, he created a punishment for both of them. This can signify the importance that this narrative places on the marriage and the connection between a man and a woman. The relationship between Adam and Eve presented in this narrative is remarkable since she was created from Adam, and all the rules that God had for him were also valid for Eve.

Desire

Secondly, the theme of desire is a part of this narrative that characterizes Eve. In Genesis 1-3, it is outlined that God had only one rule for the people living in the Garden of Eden. Both Adam and Eve were allowed to eat all fruit, except for the ones from the three located in the middle of the Garden. Remarkably, while Adam was alone, he was not seduced by the Serpent or did not have the desire to try this fruit.

However, with Eve, the Serpent persuaded her by saying, “for God doth know that the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Genesis 3:5). Not only did Eve eat the fruit, disobeying God’s law, but she also gave it to Adam. The desire that is depicted in the narrative as a central characteristic of Eve is a wish for knowledge and power. This fact is remarkable because the original sin did not occur because of sexual desire. Hence, knowledge and power are the main elements of Eve’s sin, which lead to her subsequent punishment.

Hence, the main details that should be considered when reviewing the character of Eve are the purpose of her creation, her relationship with Adam, her choice to eat the fruit, the punishment she received, and her perception of it. The literary context of the events depicted in this narrative is the description of Eve highlight the flaws of human nature. Eve perceives God’s treatment as unjust since she does not recognize her fault.

Punishment

Finally, the punishment of Adam and Eve are essential elements of this narrative. The expulsion is an essential theme of the analyzed narrative because Eve perceives God’s treatment as unjust. An essential aspect of this part of the narrative is the fact that she was made inferior to Adam, as God stated that he would rule over her (Genesis 3:16). Notably, Adam is punished as well, since he would have to live outside the Garden and work hard to obtain food. Additionally, although there is no clear description of Eve’s perception of the punishment or her remorse, one can argue that she does not consider herself guilty. This attitude is evident in verse, “the woman said, “The serpent deceived me, and I ate” (Genesis 1-3:13). These events signify the core differences between Eve and Adam and highlight the characteristics of human nature.

Conclusion

Eve is arguably one of the most important characters in the Bible and her portrayal and development are essential to understanding the context of the narrative’s main themes. The topics that are portrayed through her character are marriage, desire, and punishment, as well as obedience, desire for power, and injustice. The subsequent chapters of the Genesis expand on the topic of human nature, flaws, societal issues, through the depiction of other characters.

Introduction

The topic of family dynamics is necessary and relevant to modern relationships between parents and children. It is an eternal problem that they often cannot understand each other, but the ability to forgive and accept is the key to address challenges. In his story called The Prodigal Son, Luke narrates about a man whose son claimed his inheritance and spent it in vain, but he confessed. Yet Do I Marvel by Countee Cullen and Mother to Son by Langston Hughes also discuss a similar theme. Even though the behaviors of parents or children cannot be understood instantly or may be offensive, the point is not to remember evil and celebrate reconciliation.

Family Dynamics: Children and Parents

God is people’s Heavenly Father, which can be considered as a metaphor to clarify the links between children and their parents. Cullen writes:

• With petty cares to slightly understand
• What awful brain compels His terrible hand. (33)

These lines show that the author doubted the righteousness of God’s actions as He admitted negative issues. Accordingly, the prodigal son disregarded the authority of his father, claiming money that was expected to be given him only after the death of this man. Such a similarity between the two mentioned literary pieces is representative of how often and easily children practice disobedience. In turn, the poem by Hughes focuses on the metaphor of stairways as a symbol of her difficult life and relationships with her son (187). Namely, it is critical to note that readers do not know what exactly her son did, but it is evident that something erroneous occurred between them.

The sub-topic of loss is another critical issue in the family dynamics, which follows the break in relationships. Hughes states:

• Life for me ain’t been no crystal stair. (187)

The heroine described by this author was patient to “climb her ladder” in spite of a lot of difficulties she had to face. Presumably, many of them were related to her background of being an African-American female, and she anticipates that her son would also struggle. The Prodigal Son and Yet Do I Marvel consider lost in a different way: they encounter doubting the faith of a person in his father or son. For example, the man whose son made a critical error seems to be full of resentment and bitterness. His son not only disregarded him but also ate and worked with pigs – the animals whom Jews were not allowed even to touch. Another angle is given by Cullen, who explains the character’s disbelief in God’s morality.

The last stage of all the mentioned literary pieces is associated with acceptance and a deeper understanding of what their close ones mean to them. “It was meet that we should make merry and be glad: for this, thy brother was dead, and is alive again” (Luke 15:11-32, NIV). When the younger son, losing all the money, comes back and asks the father for forgiveness for his unworthy act, one expects that the latter will scold him and chase him away.

However, the father not only receives his lost son with open arms but also orders to kill the fatted calf in honor of his returned child. At the same time, the eldest son is outraged by the behavior of his father. He does not understand why his father never arranged such a holiday for him, who did not do anything wrong. The answer of the father explains that sometimes, it is needed to mislay everything to realize what matters to a person. This means that recognizing one’s sin and repent of it can be similar to accomplishing the feat.

Furthermore, the readers observe that parents should forgive their children and vice versa. The previously profligate son did not come back to demand more money, and the person who doubted God’s decision was pardoned by Him. For the father, it is a great joy and the actual resurrection of the son from the dead. Likewise, it is genuinely accepted by man that the human mind is incapable of understanding all the intentions of God, and it is better not to seek detailed explanations. The meaning of The Prodigal Son and Yet Do I Marvel is that by realizing unworthy behaviors and repenting of them, parents and children deserve compassion. Both the father and mother encourage their child to move forward and not to look back:

• So boy, don’t you turn back. (Hughes 187)

This line promotes support between the family members: even though one of them stumbles, it is not the reason to break the relationships.

Conclusion

To conclude, this essay discussed the connection between parents and children in terms of mistrust and loss. The point is that as a father; they should forgive and accept their close ones who offended and disregarded them, forgetting evil and rejoicing in reconciliation. The example of the mother identified in this paper shows that support and encouragement play a crucial role in creating and maintaining trustful and open relationships within the family. Thus, the family dynamics are represented in the three mentioned stories via the breaking and reunification of parents and children.

Works Cited

The Bible, New International Version (NIV). n.d. Web.

Cullen, Countee. Countee Cullen: Collected Poems. Vol. 32, Library of America, 2013.

Hughes, Langston. The Collected Poems of Langston Hughes. Vintage, 2019.

Fundamentalist Christians and Homosexuality

The viewpoint of the fundamentalist Christians concerning homosexuality is that it is a sin and an abomination to mankind. Several fundamental Christians such as Mary Lou Wallner and Reitans openly reject their children who declare themselves as homosexuals.

Wallner rejects her daughter while the Reitans gang up with the Minnesota community to through a brick at Jake for declaring that he is gay. Besides, the Missouri congressman is at cross road whether to support his gay daughter or reject her despite her assistance towards his presidential campaign.

In addition, Gene Robinson who doubles up as a gay bishop has to live with rejection from his parents who are part of the conservative Episcopal Bethany Church. The many young religious persons who are gay have a difficulty of balancing the relationship with their families and their sexuality. Same as the views of the fundamentalist Christians, the book of Leviticus 18:22 in the Bible condemns homosexuality in totality as detestable before God.

Opposing Views on Homosexuality

The homosexual sympathizers, the homosexuals, and several experts offer an opposing viewpoint concerning the Bible and homosexuality. The first argument is that only one or two verses in the entire Bible mention homosexuality and it is barely a topic in the holy book.

In the views of Rev. Dr. Keene, biblical literalism can be blamed for demonizing homosexuality since the manuscripts of the good book can only be traced to the 20^th century. The other proponents of homosexuality argue that most fundamental Christians are hypocrites who have discarded all the other topics in the tome of Leviticus apart from the one or two verses on homosexuality. Thus, selective amnesia only promotes literalism instead of ‘contextualism’.

Consequences of declaring homosexuality as an abomination

The consequences of socially constructing homosexuals and homosexuality as an abomination according to the film “The Bible Tells Me So” are destroyed family relationships and discrimination of the homosexuals by the society. The film indicates that several gay persons and their families have to live with the prejudice by the society for condoning what is considered immoral and against the good book.

The relations among the family members may also be strained since no one would want to accept or associate with homosexuals as members of their family. On the other hand, constructing homosexuality as an abomination may open the door for abuse of gay rights by their opponents.

The abuse may be in the form of discrimination from participating in social events, church activities and free interaction. In fact, the society may internalize the selective amnesia approach when relating to the homosexuals irrespective of their feelings and freedom of choice.

The perspective of the film of homosexuality

Reflectively, the film “The Bible Tells Me So” seems to suggest that homosexuality is based out of choice. Despite knowing about it in the early years, most the homosexuals are afraid to declare their sexuality to the society due to fear. For instance, Jake and the other homosexuals in the film are afraid of the perception of the society towards their choice of sexuality.

I support the view that homosexuality is based on personal choice. I don’t believe that somebody can be born gay. As an individual grows up, several external factors in the environment may influence his or her views on sexual direction. For instance, very close and prolonged attachment to a member of the same sex may eventually lead to development of sexual feelings for that person.

Transformational Leadership Practice

Urban planning and management are collaborative activities that require effective leadership. Transformational leadership promotes collaboration at individual and personal levels. Transformative urban planning managers lead by example and encourage team members to adopt their leadership qualities (Couch, 2016). Similarly, Jesus Christ led the church and His followers by example. According to Mark 10:45, “For the Son of Man came not to be served but to serve and to give his life a ransom for many”. Therefore, Jesus Christ engaged in activities such as praying and healing as a service to humanity. Transformational leadership in urban planning allows team members to embrace the good teachings of their leaders. Consequently, the team is focused on effective activities that promote social and community growth.

Right Projects Selection

Meeting the needs of people is crucial for any urban planning project. For instance, a benefit plan must meet the social and economic needs of the individuals who are affected by the projects. Urban managers and leaders must gather all the resources available, including their specialty, to promote the welfare of the people (Couch, 2016). Meeting the needs of the people is consistent with Philippians 4:19, “And my God will supply every need of yours according to his riches in glory in Christ Jesus.” Urban planning corporations need to maximize their available resources and profits for the benefit of the community they serve (Cullingworth & Caves, 2014). Educational needs can be met by ensuring that schools are within children’s reach. Meanwhile, healthcare needs can be met by ensuring that there are enough healthcare facilities proportional to a city’s population.

Emotional Intelligence Application

Urban planning is not limited to political and economic activities only. The planning and management require urban planners to involve the community members before executing any plan (Scoggins et al., 2022). For instance, relocating people within a specific area will need the executors to give convincing reasons for doing so. Emotional intelligence involves managing a person’s emotions and that of others (Arteaga-Cedeño et al., 2022). Proverbs 14:29 encourages the application of emotional intelligence by stating, “Whoever is slow to anger has great understanding, but he who has a hasty temper exalts folly”. Additionally, Proverbs 3:30 states that Christians should not contend with a man for no reason or when no harm has been done to them. Therefore, urban planners and managers should be emotionally intelligent when executing activities that may cause anger in the community.

Proactiveness Enhancement

Proactiveness among team members during an urban planning project is crucial. Proactive allows urban planners to meet deadlines set by their organizations and the government (Sandercock, 2006). Laziness encumbers employees’ capacity to remain active during working hours. Colossians 3:23 tells Christians to work with all their hearts as working for God. Through hard work, Christians can testify to their faith since they can reap much from it. Hardworking urban plan managers are subject to good work ratings. Moreover, proactive planners are often associated with good professional standings crucial for better and more lucrative job opportunities (Schon, 1984). Organizations must adopt mechanisms that encourage proactiveness for profitability and sustainability, as provided in the book of Colossians 3:23.

Community Vision and Mission

Communities are driven by certain goals and objectives that benefit every member. Economic empowerment, sustainability, and social cohesion are some of the community visions and missions (American Institute of Certified Planners, 2017). Urban planning is primal in the realization of the set goals and objectives of a given community (Downs, 2001). In the Bible, true love was God’s ultimate vision, and Jesus Christ encouraged Christians to love each other. True love is central to social and economic growth in a Christian community. Similarly, urban planners must take up projects that are consistent with a community mission and vision (Sandercock, 2006). For instance, a community that is focused on quality health should have more healthcare facilities allocated to them. Meeting the community’s vision and mission promotes social cohesion and collaboration.

Innovation and Creativity

The complexity of urban planning and management places creativity and innovation at the center. Meaning that urban planners and managers must exercise and encourage innovation in the course of their profession (Sandercock, 2006). Encouraging innovation and creativity follows the provisions of the book of Exodus 35:35, “He has filled them with the skill to do all kinds of work as engravers, designers, embroiderers in blue, purple and scarlet yarn and fine linen, and weavers—all of them skilled workers and designers.” Urban planners need to use the knowledge and skills given to them by God to solve problems facing them at work and those facing the communities they serve (Cole, 2001). Sustainable and beneficial projects are a result of city planners exercising innovation and creativity at work.

Teamwork Among Members

Teamwork is a fundamental characteristic of a successful and competitive organization. Urban planning activities are aimed at improving the welfare of the people and adding value to an organization taking the project. In the book of 1 Corinthians 1:10, the Bible states, “I appeal to you, that all of you agree with one another in what you say and without divisions among you, but that you be perfectly united in mind and thought.” The verse teaches urban planners to work together and remain united throughout their course profession. Consequently, they can help each other overcome their shortcomings and maximize their efficiency at work. Therefore, teamwork helps urban planners to solve problems associated with their profession effectively.

References

American Institute of Certified Planners. (2017). AICP’s core competencies. Web.

Arteaga-Cedeño, W. L., Carbonero-Martín, M. Á., Martín-Antón, L. J., & Molinero-González, P. (2022). The sociodemographic-professional profile and emotional intelligence in infant and primary education teachers. International Journal of Environmental Research and Public Health, 19(16), 9882. Web.

Cole, S. (2001). Dare to dream: Bringing futures into planning. Journal of the American Planning Association, 67(4), 372–383. Web.

Couch, C. (2016). Urban planning: An introduction. Palgrave Macmillan.

Cullingworth, J. B., & Caves, R. W. (2014). Planning in the USA: Policies, issues, and processes. Routledge.

Downs, A. (2001). Why we need a new vision. In J. Stein (Ed.), Classic Readings in Urban Planning. Routledge.

Sandercock, L. (2006). Spirituality and the urban professions: The paradox at the heart of planning. Planning Theory & Practice, 7(1), 65–97. Web.

Schon, D.A. (1983). The crisis of confidence in professional knowledge. In Donald S. (Ed), Reflective practitioner: How professionals think in action. Perseus Books Group.

Scoggins, M., Booth, D. B., Fletcher, T., Fork, M., Gonzalez, A., Hale, R. L., Hawley, R. J., Roy, A. H., Bilger, E. E., Bond, N., Burns, M. J., Hopkins, K. G., Macneale, K. H., Martí, E., McKay, S. K., Neale, M. W., Paul, M. J., Rios-Touma, B., Russell, K. L…Smith, R. F. (2022). Community-powered urban stream restoration: A vision for sustainable and resilient urban ecosystems. Freshwater Science, 41(3), 404–419. Web.