Category: Bible

Money can’t buy you happiness, or can it? In North America, everyone has the freedom to spend their hard-earned money as they deem fit. But unfortunately, more and more people are associating their happiness with the purchases that they make. Firstly, the concept of retail therapy, and the brain’s capacity to release dopamine, deceives people into believing that what they’re buying is making them happy. In addition, there is a misconception that owning the latest trends and ‘keeping up with the Joneses’ will somehow lead to a more fulfilling and happier life. Lastly, the Bible teaches that true happiness cannot be attained through possessions, but through a deep and selfless relationship with God.

Many people look towards material objects in order to fulfill an emotional void. The act of buying something can often provide an individual with an immediate ‘high,’ or a feeling of excitement. But once that ‘high’ wears off, they are once again left with an empty void that needs to be filled. This link between shopping and emotions is widely known as, retail therapy. “Retail therapy is shopping with the sole purpose of improving one’s mood or making one happier.”(Angers, Laura) When someone purchases something new, the dopamine receptors in their brains are triggered, these receptors cause people to experience a rush. “Doing something we find rewarding lights up the brain’s pleasure centre…this leads to a surge in the release of dopamine to the neurotransmitter, which makes us feel good and motivates us to repeat the behaviour.” (Brockis, Jenny). Furthermore, in today’s modern world, buying things is easier than ever, and thanks to technology, credit cards, and online shopping, people can experience that ‘dopamine hit’ almost instantly. Unfortunately, once the excitement of the new purchase wears off, they are right back where they started. “The pursuit and purchase of physical possessions will never fully satisfy our desire for happiness. It may result in temporary joy for some, but the happiness found in buying a new item rarely lasts longer than a few days.’ (Becker) In contrast, when an individual fails to purchase a product that they desire, they are left with feelings of disappointment or sadness; “researchers found that when people chose not to buy, they saw greater activity in the insula, the region of the brain which deals with feelings of loss.” (Thorpe, JR) These feeling of sadness further highlights the direct link between emotions and buying. This relationship often deceives individuals into believing that they are content or fulfilled because of the object that they have purchased, when in fact, it’s just their brain playing tricks on them.

Happiness plays an extremely important role in human life, it is defined as a feeling of being satisfied, content, or fulfilled. But the constant barrage of celebrity influence found on social media, has had a huge impact on society’s perception of true happiness. Athletes, socialites, musicians, and actors fill our devices daily with selfies of all the latest ‘must haves’ that will surely make our lives better. To make matters worse, we are also bombarded by glamourous pictures of luxuries from our very own family and friends. These images leave us feeling inadequate about our own status, desperately wanting to own what they own, in order to achieve their same level of contentment. Author Brene Brown states, “I see the cultural messaging everywhere that says that an ordinary life is a meaningless life.’ (Daring Greatly, p. 23). This quote demonstrates how people are being persuaded into believing that their lives don’t measure up. So, in their quest to ‘Keep up with the Joneses,’ people are buying things they do not want or need because they falsely believe that it will bring them happiness. Furthermore, advertisers do an excellent job promising the public that their products will bring them instant gratification. Advertisers

understand that by evoking positive emotions in their ads, they will sell more products. “There is a huge opportunity for brands and advertisers to give the people what they want and lift the mood of the world.” (Unruly website) This understanding that people associate their happiness to the things that they buy, creates an endless cycle of buying. The public becomes manipulated into believing that they need the next new product in order achieve the façade of being as happy as the ‘Joneses.’

Happiness can be analyzed from a religious standpoint as it is a common theme in the Bible. The Bible states that happiness is a by-product of loving God and warns against amassing possessions or treasures. For many people, their personal happiness is their top priority, placing emphasis on their own feelings before all else. It is this pursuit of happiness which causes many to fall into the trap of relying on tangible, man-made objects for their happiness rather than on God. Placing one’s happiness in things rather than in God, will inevitably lead to disappointment in the long run. Psalm 37:4 states; “Delight yourself in the LORD, and he will give you the desires of your heart.” (Psalm 37:4). This passage demonstrates how important it is to have a deep and faithful relationship with God in order to achieve true happiness. In order to receive happiness in the kingdom of God, people must be willing to let go of their earthly belongings and make God a priority in their lives. This concept is emphasized in the Bible when a rich man asks Jesus what he can do to acquire eternal life, Jesus responds by saying; “If you want to be perfect, then go and sell all that you own. Give the money to the poor, and you will have riches in heaven.” (Matthew 19-21) When the rich man heard Jesus’ response; he became sad. The rich man felt sadness because he didn’t want to let go of his belongings and wealth, he had made the common mistake of tying his happiness to his possessions. The joy that God’s love provides is unconditional, constant, and reciprocal, unfortunately the same cannot be said about possessions. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven.” (Matthew 6:19-20) In today’s world people are so preoccupied with materialistic gains that they have convinced themselves that the more they own, the happier they will be. But by putting their faith in possession, they have lost all hope of happiness.

In conclusion, happiness is something that everyone aspires to obtain. It is a universal desire that many spend their lives searching for. Unfortunately, many people are mistakenly associating their happiness with the things that they buy. Firstly, the concept of retail therapy, and the brain’s capacity to release dopamine, deceives people into believing that what they’re buying is making them happy. In addition, there is a misconception that owning the latest trends and ‘keeping up with the Joneses’ will somehow lead to a more fulfilling and happier life. Lastly, the Bible teaches that true happiness cannot be attained through possessions, but through a deep and selfless relationship with God. “Happiness is not a chase, but a realization.” (Rebecca Nylaja)

Works Cited

1. Angers, Laura. “What is Retail Therapy.” https://www.betterhelp.com/advice/therapy/what-is-retail-therapy/
2. Becker, Joshua. “9 reasons buying stuff will never make you happy.”https://www.becomingminimalist.com/buying-stuff-wont-make-you-happy/
3. Brockis, Jenny. “Here’s exactly why shopping feels so damn good.” https://www.mamamia.com.au/why-shopping-feels-good/
4. Thorpe, JR. “Why does shopping feel good?” https://www.bustle.com/p/why-does-shopping-feel-good-44461
5. “Retail Therapy and the power of the Impulse buy.”https://www.dacgroup.com/blog/retail-therapy-and-the-power-of-the-impulse-buy/
6. https://www.pbs.org/newshour/economy/consumerism-make-us-happy-surprising-answers-looking-inside-consumers-brain

Humanity as a collective has long wrestled with innumerable fundamental questions, one being how exactly people should live out their single opportunity at life. To begin the quest in search of truth, one shall turn to the classics, which have withstood the test of time, and are still very relevant in the modern era. While both The Bible and The Analects of Confucius provide an insightful framework for a good, healthy, and meaningful life for an individual, there definitely exists parallels of love and distinctions in relationships that are worth discussing through the connection of two texts.

A fundamental differentiation between The Bible and The Analects is that while the former text emphasizes on forming a close relationship with God, the creator of the universe and all beings within, the latter does not refer to any such comparable argument. Through the teachings of Jesus, the beloved son sent down to Earth to spread the gospel and good news, a bridge is built to pave the way between God and humanity. This is exemplified through a parable about a good shepherd and his sheep, where Jesus allegorizes how sheep must pass through the gate to go to green pastures, humans must likewise go through Him to be saved (John 10.9). Hence, mankind faces an important decision – to take up the invitation to develop a life-long commitment of prayer, worship, and fellowship to become closer to the Heavenly Father.

Confucius believed that to live a good life, one should walk in the Way and rely on the moral compass as established by the heavens to live as an individual. However, The Analects (17.19) points us in the direction of a heaven that utters no words yet establishes governance over humanity in the spiritual and material realms. While the mandates are sent out from heaven, the role of humans is to receive the orders and act accordingly. The difference between this and that of a Christian perspective is that there is no spiritual relationship nor overall personal communication amongst humanity and the heavens. Subsequently, one sets out on a challenging route of life without the proper knowledge regarding the will of heaven, and may only put destiny into practice through living years upon years of moral cultivation (2:4), and that by itself may not be sufficient. Even if they understand the ideals of the celestial mandate, ritual and ethics must be employed in practice to be consistent in thought and behavior (1.12). Through accepting the limits of human control, one overcomes moral cultivation to engage with destiny and achieve full rational awareness as an individual.

A similarity between The Bible and The Analects is that they both proclaim loving and treating one another as one would like to be retributed. In the Bible, followers of Christ are called to “love your neighbor as yourself” (Mark 12.31). As Jesus focuses on love for one’s surroundings, not only do people’s actions matter, but motivations need to be taken into account as well. Human beings are designed to have interactions with God and with humans, so relationships should be in an abundance of love. Likewise, Confucius advocates for doing unto others as one would like others to do to oneself (12.2). In addition, when the Master is questioned on humaneness, disciples are told to simply love (12.22). With the same amount of kindness one reserves for family and friends, one should also extend to acquaintances, strangers, and even one’s worst enemies. Hence, people may live out a respectable and reputed life as humane gentlemen.

Jesus and Confucius, two prominent philosophers in the history of mankind, argue for different methods of following the will of heaven and a possession of all-around love and kindness for people. It is quite the coincidence that they came to the same conclusion on how one should treat others, as they are separated by centuries of thinking and culture. Without love and kindness, people will only consider their own interests, inevitably leading to insurmountable conflict and potential to turn into deep-seated hatred. Whereas during Confucius’ time, people from Ancient China saw a more pronounced relationship between men, with emphasis on respect and order, yet not so much between them and an omnipotent authority. As for The Bible, let us consult the apostle Paul on how love should look like, “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs” (1 Corinthians 13.4-5).

In conclusion, The Bible and The Analects present visions of a good life for an individual through treating one another with love and relationships between mankind and the overarching mandate giver. Though the relevant texts were written in distinct settings, time periods, and motivations, they are united by a common goal – passion for humanity and a curiosity to venture beyond the social constructs and mortal coils that were existing during their time on Earth.

Works Cited

1. Biblica. The Holy Bible, New International Version. Biblica, Inc, 2011.
2. Watson, Burton, translator. The Analects of Confucius. Columbia University Press, 2007.

Growing up Catholic in a dominantly Catholic country, the Philippines, I always thought that I know my faith very well. As a child, I didn’t really know there was a difference between Catholics and Protestants or Iglesia ni Cristo, a Unitarian denomination in the Philippines. I might have been so sheltered within the walls of my Catholic high school that I was naïve of other denominations except for the Muslims. Back then, for me for as long as one believed in Jesus Christ, he or she is a Christian therefore, a Catholic.

I grew older and migrated to Guam then here in the US mainland, got married and have children. All the while still practicing my Catholic faith and discovering that there is a big difference between Catholics and Protestants – and later on learning about Methodists and Latter Day Saints and Jewish and a lot more in between. I’ve reconnected to high school friends who like me; some have grown and left the Philippines to different parts of the world. Much to my surprise, many of them have left the Catholic Church and declared themselves as “born again” Christians and proclaiming Bible verses in most of our communication. The irony was instead of being the confident one because I remained Catholic, I felt uncertain of my worth as Catholic. I wasn’t sure of my Bible knowledge. I didn’t know how to read and interpret the Bible properly. Thus, I concluded that the remarkably consistent reason why most of my former Catholic high school classmates joined other Christian denomination is the Bible.

Still unsure on how to start reading and learning from the Bible, I opted to start with the New Testament. After all, I also needed to build a better relationship with Jesus Christ. Of course, I read the Old Testament here and there and have also learned to connect its relevance to the New Testament. But I am still personally struggling to understand the Church’s teachings. Having this opportunity to read Lawrence Boadt’s Reading the Old Testament: An Introduction, gave me a better perspective, though still struggling, of the Old Testament. Boadt’s method and content corresponds to the Church’s teaching about scholarship and the Bible.

From The Bible and the Believer: How to Read the Bible Critically & Religiously, Daniel Harrington chapter summarized important Catholic teachings about reading the Bible that have been issued since the turn of the twentieth century. Obviously, Vatican II marked a dramatic change of direction for the church, a shift Harrington illustrates with three seminal documents: “The Interpretation of the Bible in the Church” (1993), “The Jewish People and Their Scriptures in the Christian Bible” (2002), and Verbum Domini (2010). Each document encourages what Harrington calls the “both … and” method of reading (80). A Catholic reader ought first to consider the historical critical perspective in order to gain insight into what the biblical authors might have been trying to say before progressing toward a consideration of what the text means spiritually for a Catholic today. He concludes by interpreting the Call of Moses (Exodus 3-4) using a threefold, “both … and,” Catholic approach. First, he illuminates the “world of the text as it has come down to us,” reading Exodus 3-4 as an example of the biblical call-narrative. Next, he explores “the world behind the text,” highlighting the documentary hypothesis and the origins of God’s name. Thirdly, he comes to “the world in front of the text,” providing him the opportunity to recount a personal story in which he was once encouraged by the fact that Moses, like himself, had a speech impediment.

Boadt’s method agrees to what Harrington is suggesting how a Catholic reader should read the Bible. Boadt incorporated the latest archeological, sociological, cultural, literary, and theological scholarship. Chapter two presented the history and geography of the Middle East with the purpose to physically situate the texts and peoples of the Bible.

But rarely have I had a good grasp of the political and cultural context of the region where the events took place, nor of issues regarding authorship and date of writing of the text. This book has proved invaluable to me already and has enriched and deepened my study of the O.T.

In a society full of varying people, opinions, and cultures, it is rare that there will be no disagreement over beliefs and experiences. A common topic of these disagreements happens to be the Bible itself. Many individuals argue as to whether or not the Bible is true. In Placher’s article, he says that the Bible is true, if focusing on its expression. The Bible’s genres, attitude towards history, and cultural contexts all establish that what the Bible means is true, and that we can trust it to guide us in our lives and faith. The claims made by Placher in his article are very understandable and I agree with his logic and arguments completely.

Placher’s first argument made towards this question is that differing genres of work create different ways of establishing truth. Similar to how we read literary works of varying genres (for example, a biography versus a fairy tale), we must take each book of the Bible into account according to its own genre, in order to correctly interpret the Bible and its message. Due to each specific genre having its own rules of interpretation and understanding, if we want to completely understand the writing’s context and meaning, we must separate the books and pay attention to them individually. I especially agree with Placher’s viewpoint at this time in his argument because, if we were to read the entire bible the exact same way without pausing to consider the different aspects affecting context, believers would not have as deep of an understanding or relationship to the text.

The next point that Placher makes is the existence of varying attitudes towards history of the biblical authors. For example, in History of the Peloponnesian War, Thucydides’ introduction shows an opinionated view of himself, as he admits to only reporting what he felt were the most important parts to another’s speech. This day in time, Thucydides’ method of reporting would most definitely not be allowed. Should other historians have completed their record-keeping duties in the same manner, the information we currently have available would be incredibly biased and might leave out important details. Also in relation to this argument, Placher mentions that the biblical authors wrote as the product of their culture. Because it has been so long since one has adopted the same views as those our predecessors, it can be quite difficult to understand their specific perspective.

The final argument that Placher establishes in his article is that differing cultural conventions among people can significantly contribute to confusion surrounding the Bible. The varying social conditions, time periods, and their resulting meanings are unlike any in our current society, making it more difficult for readers and believers to identify with and recognize certain situations. Not only is this true for the Bible, but also most historical works of literature, both fiction and nonfiction. I also agree with this part of Placher’s claim, as it can be very challenging to understand a perspective or situation different from your own, but that is what is required in order to understand the Bible to its fullest extent.

All in all, Placher makes a very convincing argument as to why the Bible is, in fact, true. The combination of its genres, attitude of its authors towards history, as well as its varying cultural contexts all help us, as readers and believers, to understand the Bible and follow it as a guide to life and faith. By making the effort to let ourselves and our lives be fully immersed by the text and the Bible’s world, we can alter our lives for the better. We simply must just be willing to work hard for it.

The son of God told, Jesus, told to his disciple a parable to the effect that they ought always to pray and not lose heart. He said, “In a certain city there was a judge who neither feared God nor respected man. And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’” And the Lord said, “Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you; he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?” (Luke 18:1-8 ESV)

Introduction

The parable consists of a widow and a judge. The widow keeps asking the judge for help, however the judge refuses to listen. Jesus commends the widow for her persistence. This parable shows us that we should always pray and not give up because we have the confidence that God will provide justice for his elect.

Contextual Analysis

Historical Context

The book of Luke, like many other books of the Bible, do not give us a specific date of the writing. In order to attempt to figure out the date of the book, other methods must be used. What are those methods? One method is to look at what is not included in the book. For instance, the fall of Jerusalem took place in A.D. 70. If the book of Luke had been written after the fall of Jerusalem, most likely Dr. Luke would have included the fall of Jerusalem in his writing. This makes us able to conclude that the book was written before A.D. 70. Another method is to look at the events that took place in the book. In this case, we also look at the book of Acts because it is closely related to Luke. In fact, most scholars believe that the two books were written during similar times. The last event in Acts is dated A.D. 62. Since we know this fact, it is safe to say that the book of Luke was written in the early A.D. 60s.

Literary Context

In defending my thesis, let us explore the book of Luke as a whole. Luke was written by Dr. Luke, a physician. Luke also wrote the book of Acts. Although it doesn’t tell us directly of its author, we can conclude by reading each book. Dr. Luke was not Jewish and worked side by side with the Apostle Paul. The book of Luke is generally trying to convince the Gentiles that Jesus is for them too. It is not surprising that the book of Acts also deals with the issue of Jews versus the Gentiles. The general outline of Luke according to the ESV Study Bible is:

• I. The Prologue (1:1-4)
• II. The Infancy Narrative (1:5-2:52)
• III. Preparation for the Ministry of Jesus (3:1-20)
• IV. The Ministry of Jesus in Galilee (4:16-9:50)
• V. The Journey to Jerusalem (9:51-19:27)
• VI. The Ministry of Jesus in Jerusalem (19:28-21:38
• VII. The Suffering and Death of Jesus (22:1-23:56)
• VIII. The Resurrection of Jesus (24:1-53)

Our parable is found in the section that mentions Jesus’ journey to Jerusalem. In this section, there are several parables about the kingdom and prayer. For instance, we learn about the time that Jesus sent out seventy-two people to minister the surrounding villages. Jesus challenged them to take nothing along, but to pray. We also learn about Jesus teaching the disciples to pray using a pattern prayer that is well known today as the Lord’s Prayer.

In the immediate passage before the passage that we are examining, Jesus tells his disciples to be persistent and not give up. In Luke 17:26-30, “Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot-they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all-so will it be on the day when the Son of Man is revealed.” The people of Noah’s day didn’t listen to God. God told Noah to build an ark to save the people. It would have been easy for Noah to just give up and not finish building the ark. Instead, Noah was persistent, even though no one believed him. This is the same message that Jesus is telling the disciples through the parable of the persistent widow.

Detailed Analysis

In verse one, Jesus tells a parable. Parables are, “Stories, especially those of Jesus, told to provide a vision of life, especially life in God’s kingdom.” Jesus is trying to help the disciples understand the Kingdom of God. Jesus focuses on encouraging them to always pray and not lose heart. In order for the disciples to understand, in verses 2-5, Jesus tells a parable about a widow and a judge. In verse two, we find out that the judge is evil. The judge does not fear God, nor does he respect man. In the parable, the widow goes to the judge to ask for justice against her adversary. The judge refuses to help the widow out. The widow then keeps on asking for help. After several times of asking for help, finally the judge decides to help the widow.

Widows in Jesus’ day often lacked any legal protection that a man would have in that society. In this parable, most likely a man, is trying to attack this woman for some sort of economic, legal, or physical gain. The widow in the passage specifically asks the judge for justice against her adversary. Most likely this was a common thing that the disciples easily understood. In the parable, Jesus makes a point about the judge. Jesus says that the judge neither fears God nor respects man. This does not seem to give a good image of the judge. The reason Jesus described the judge in such a way is to contrast the judge and God the Father. In verse six and seven, Jesus says, “Will not God give justice to his elect who cry to him day and night?” Even though the evil judge finally listened to the widow, God, who is good, will also listen. Jesus uses the example of an evil worldly judge to show how good God is. If an evil judge is willing to help the widow after she asks many times, how much more will a good God answer the request of His people.

In verse eight, Jesus reminds his disciples that God will give them justice. Jesus ends the passage by asking the question, when Jesus comes again will he find faith on earth? Jesus is comparing the widow’s action of persistently asking the judge to the disciples having faith when Jesus returns. In verse one, Jesus told the disciples to not lose heart and here again at the end of the passage, Jesus challenges the disciples with a similar thought. Will the disciples give up on Jesus or will they continue to have faith just like the persistent widow?

Jesus promises that His elect will be given justice when He returns should give believers confidence and encouragement that what Jesus says will come true. Jesus does not want His disciples or us believers to give up. It would be easy to give up faith since Jesus has not returned yet. The passage before this reminded us of Noah. Noah didn’t give up even though he didn’t see any rain. He kept believing until he was in the ark. Finally, once he was in the ark, the rain came just as God had told him. So like Noah, we and the disciples should continue to believe God and never give up faith even when our surroundings may cause us to doubt our faith.

Theological Analysis

In this section, we will look at a couple theological themes that are brought up in this passage. First, we will examine the theme of justice. In the passage, the widow is asking for justice from the judge. In Deuteronomy chapter 10 verse 18, “He executes justice for the fatherless and the widow, and loves the sojourners, giving him food and clothing.” In the Old Testament, we observe from this passage that God is worried about justice for widows. In Psalms 146:9, “The Lord watches over the sojourners; he upholds the widow and the fatherless but the way of the wicked he brings to ruin.” This is another passage that also proves that God cares about justice for the widows. In Isaiah chapter one verse 17, we understand that “to do justice is to correct that abuse and to meet those needs.”

In the New Testament, in addition to the text of this paper, James chapter one verse 27, “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction and to keep oneself unstained from the world.” In the New Testament, God is concerned for justice for widows and orphans. Both in the Old and New Testament, justice for those who cannot fight for themselves is important to God. God is concerned that His people are treated fairly.

Another theological term in this passage is the word elect. In this passage, the word elect that Jesus uses is referring to believers. In Colossians 3:12, “Put on then as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,” Paul uses the words chosen ones to explain elect. The idea of election is simple that believers are chosen by God. Paul in his letters explain much more about election. Since God has chosen us, the elect, we should trust that God will fulfill His promises to us.

Application

As I look at this passage, we are reminded that we need to trust God and never give up. God is faithful to provide justice and care for His people. In my own life, this has happened to me during my first semester of college. My first semester didn’t go well because I wasn’t trusting God. There were times that I felt frustrated and instead of relying on God, I decided to rely on myself. The more I trust in Him and don’t give up, the more I can move forward with my studies in my life.

As I wrote this paper, I found that there could be questions about how we trust Him and how to be faithful? Does God always answer our requests? I know there are times when some of my motives might not be what He desires so it seems like He wouldn’t answer those requests. I also wonder if God helps us even when we don’t ask Him. Finally, I wonder does it matter how many times I ask God for help? Is it more that I just need to rely on Him daily? As I look at the application, I need to think about not only my requests, but how to rely on Him in a daily way. I am reminded in how much God loves us and wants to give us what we need in life both spiritually and our daily needs.

BIBLIOGRAPHY

1. Brand, C. (2015). Holman Illustrated Bible Dictionary. Nashville, Tennessee: B&H Publishing Group.
2. E.Gaebelein, F. (1984). The Expositor’s Bible Commentary. Grand Rapids, Michigan: Zondervan Publishing.
3. ESV Study Bible. (2008). Wheaton, Illinois: Crossway Bibles.
4. L.Bock, D. (1996). The NIV Application Commentary: Luke. Grand Rapids, Michigan: Zondervan Publishing.
5. Phillips, J. (2005). Exploring the Gospel of Luke. Grand Rapids, Michigan: Kregel Publications.
6. Zuck, J. F. (1986). The Bible Knowledge Commentary. Wheaton, Illinois: SP Publications.

William Golding was a British novelist, playwright, and poet, best acknowledged for his novel ‘Lord of the Flies’, which turned out to become a huge success mainstreaming globally. Golding made it one of his main focuses to tackle many themes in his novel. One of those themes is Christian allegories, in which he puts emphasis on the fact that certain characters and places bear deeper connotations behind them. In the novel ‘Lord of the Flies’, Golding initiates the use of biblical allusions to create parallels between certain characters and places, where we see the sow’s head symbolizing the devil, Simon portraying the embodiment of Jesus Christ, and Jack being referred to as Lucifer.

The title of the novel itself includes an ecclesiastical reference symbolizing the devil. To begin in the Bible, the devil possesses multiple names, of which one is christened ‘Beelzebub’. This is a Hebrew name in which its translation in English is in fact ‘Lord of the Flyers’ or ‘Lord of the Flies’. Beelzebub is in charge of causing problematic situations such as jealousy, murder, separation, etc. “I bring destruction by means of tyrants… I bring about jealousies and murders in a country and I instigate wars” (Testament of Solomon 6: 1-4). Similar situations occur in the story after the boys chose to name the slain sow the ‘Lord of the Flies’ after finding it surrounded by multiple insects. Those situations include the murder of two important characters, Simon and Piggy, and the separation of the tribe because of pride and jealousy influenced by Jack toward the others. This has an effect on the characters of the story because it literally shows that there is an evil force among them throughout the whole story. The devil does things to cause annihilation and pain, this is what the beast/’Lord of the Flies’ does as well throughout the story, which exposes the parallel between the both of them. Secondly, like the devil, the beast confronts Simon, a symbol of Christ, during a period of meditation and tries to lure him to do things for his own benefit. At the end of the eighth chapter of the novel, Simon goes off to the forest to find a place for peaceful introspection when he is confronted by the sow’s head, in other words, the ‘Lord of the Flies’. During his talk with the beast, the beast initiates the fact that Simon should forget about everything he knows is right and important and should lay back and have fun like the rest of the boys instead: “You’d better run off and play with the other”, “‘Come now’, said the Lord of the Flies. ‘Get back with the others and we’ll forget this whole thing’”, and “‘Or else’, said the Lord of the Flies, ‘we shall do you’” (Golding, 143-144). This situation is the equivalent of when Jesus had an encounter with the devil in the New Testament during his walk in the desert for forty days and forty nights. There the devil told Jesus to forget his responsibilities and not to kill himself for his people so he could live a long life of power and praise: “‘If you are the Son of God’, he said, ‘throw yourself down. For it is written: ‘He will command his angels concerning you, and they will lift you up in their hands so that you will not strike your foot against a stone’’” (Matthew 4: 6-7). Both Simon and Jesus were tested and tempted by evil and overcame it because they both knew that listening to malevolent conditions where not the way to proceed. Lastly, the beast also brings out the worst within people. When it came to the well-being of the young boys, the beast used the fact that the boys were isolated from civilization and had no oriented support to help them with all the fear and doubt that they possessed. That quickly leads to most of the boys becoming savages, portraying uncivilized behavior and making really bad decisions, which include murder and abuse. Believing in something like the beast, or more say a false idol who was just a fragment of their imagination, made it easy for evil to form within them giving the beast a manipulator ideology in which he uses it to display a devilish persona. To conclude, Golding uses many allegorical illustrations to demonstrate the co-extending similarities between the beast and a religious figure.

Simon was a character that portrayed peace and generosity between the boys. He was very insightful, brave, and expedient, which gave him a symbolic innuendo to Jesus Christ. First and foremost, Simon was desiring a helper by nature. He was always genuinely making sure that the other boys in his surroundings were getting what they needed and being treated fairly and made it his non-asking job to help the ones in need as also did Jesus Christ during his time. Examples of these are shown from the very beginning of the novel. In the second chapter of the book, Simon defends what’s right and stands up for Piggy when the other boys were making a mockery out of him because of his spectacles, he then states that if it wasn’t for Piggy’s specks, they wouldn’t have any fire and that not all input is substantial: “We used his specs… he helped that way” (Golding, 42). This quote demonstrates how pure of heart and understanding Simon is, instead of making fun of his peer like the others, he decides to uplift him. Like Jesus, Simon had an instant connection with kids. In the Bible, Jesus is seen sharing food with young kids and caring for them. This sensible act is shown in the third chapter of the novel, when the Littluns were hungry and couldn’t reach the fruits that were laid on the trees, so Simon decided to help them get them: “Then, amid the roar of bees in the afternoon sunlight, Simon found for [the Littluns] the fruit they could not reach, pulled off the choicest from up in the foliage, passed them back down to the endless, outstretched hands” (Golding, 56). Loving and nurturing others are some of the assets which compare Simon to Christ. In addition, Simon’s capability to understand the thin line between evil and good shows how much he promptly knows about the true meaning behind certain things like the beast. Since the beginning, Simon tended to understand the situation of the beast in depth. He always knew and felt that the so-called beast was just the underlying darkness that roamed within all the boys. That is why he was so eager to tell the boys that they shouldn’t be focusing on that, instead, they should be looking deeper within themselves: “As if it wasn’t a good island… As if…the beastie, the beastie or the snake-thing was real. Remember?” (Golding, 52), “Maybe there is a beast… Maybe it’s only us” (Golding, 89). These quotes demonstrate therefore how Simon wants the boys to self-evaluate themselves because he knew that destruction was going to occur among the boys and the real enemies to face will be only themselves. Finally, the insight that Simon possess makes him prophesize his own downfall. Both Jesus and Simon die knowing that their departure from earth was coming to an end, trying to help the people that they loved change their ways. “You’ll get back to where you came from… You’ll get back all right. I think so, anyway” (Golding, 111), this quote reveals how Simon is saying that he isn’t going to make it out while reassuring Ralph that he is going to go back home. By initiating the use of ‘you’ instead of ‘we’ in his statement, he is deliberately emphasizing that he’ll not be leaving with the rest. This Christian allegory referring to Simon highlights great importance to the readers.

Jack, a character full of mischief and hardheadedness, obtains allegorical associations with Lucifer. Ironically, Jack Merridew had musical talent and was capable to sing pretty well, looking at the fact that he was the leader of a choir before his departure on the island: “I’m a chapter chorister and head boy. I can sing C sharp” (Golding, 18). Lucifer was also a talented being, he too managed the choir up in Heaven and was known as the best singer in Heaven. Both were known as good leaders before turning on an impactful negative path. Secondly, Jack was jealous of somebody that was higher in power than him. In the novel, Jack was engorged with resentment and envy towards Ralph because he was the one chosen to be the leader of the tribe. Jack personally believed that being chief was not only because of intelligence but also because of strength which he believed that Ralph did not possess. As a result, Jack’s covetousness made him not want to follow anything Ralph had to say. “‘Shut up’, said Ralph absently. He lifted the conch. ‘Seems to me we ought to have a chief to decide things’. ‘A chief! A chief!’. ‘I ought to be chief’, said Jack with simple arrogance, ‘because I’m chapter chorister and head boy. I can sing C sharp’”, “He’s like Piggy. He says things like Piggy. He isn’t a proper chief” (Golding, Chapter 8). These quotes tackle the arrogance that Jack has, which foreshadows him becoming savage-like, luring others along his side. This has a biblical equivalent to when Lucifer wanted to surpass God because he felt like he was better than him and obtained so much hatred towards him, resulting in him becoming wicked in the passing. Jack like Lucifer ends up ruling their own kingdom in the end. Lastly, Merridew was very deceitful. Jack had a tendency to trick the other boys into doing things for his own benefit, an example of this is made when he convinces the hunters as well as Ralph to play vicious and abusive games with the sow and one of their peers. The temptation made Ralph go against everything he stood for, suddenly snapping out and remembering what was right. In addition, Jack is also deemed as deceiving because of the face paint and mask he wore, people no longer recognized who he really was: “He looked in astonishment, no longer at himself but at an awesome stranger…and the mask was a thing on its own, behind which Jack hid, liberated from shame and self-consciousness”. Golding uses apologies to make a contrast between two figures of opposite ends.

In conclusion, the initiation of theological allusions in the novel ‘Lord of the Flies’ creates great importance in the fact that many emphasized details are pulled to refer to certain characters with their corresponding other. Understanding the deeper meaning behind certain surroundings gives the reader an open mind to understand the way of the writer’s intention, making the story alluring. The idea that the sow’s head symbolizes the devil, that Simon is seen as Jesus Christ, and that Jack represents Lucifer gives an appealing touch to Golding’s novel itself.

How can someone say that in the Bible? The book in the Bible called the Song of Solomon can be seen as one of the most controversial, yet highly praised, books in the Bible. It has had so many different interpretations of what the author is trying to say in his writing. The interpretations are set on four different theories. The book is interpreted allegorical, typological, prophetic, finally the theory I use and trust in, Literal.

Allegory is a form of literature that the writer is using a story that has a hidden or parallel meaning. Allegorical theories, sometimes called allegorizing, is interpretation of texts that treats them as allegorical, whether or not their author intended them to be allegories (Payne,1996). The problem one may have with this type of interpretation is that it is left to the imagination of the person giving the interpretation, therefore, losing some viability.

Comparatively, one can use a typological theory of interpretation. This might also be described as a spiritual reading of the book, only slightly less allegorical than the allegorical view (Long, 2014). Being that, one may interpret the writing with spiritual comparisons that the author was not intending to be made. When doing this, the meaning of the writing has the possibility of being vastly distorted for the original text.

By the same token, one can use a prophetic theory of interpretation when looking at the book Song of Solomon. In the same fashion as typological theorization, the prophetic theory is still allegoric since the book is not taken literally. Likewise, when one uses this theory, they are taking liberty in how they tie it to different points in biblical history. I can see where this type of interpretation might cause a conflict between certain scholars.

In addition, one can use the final theory, and that is literal theorization. This interpretation is just as it states, taking the writing as a literal, powerful description of the romantic and sensual love between a man and a woman, observing both their courtship and their marriage (Guzik, 2017). When one looks at the writing in the Song of Solomon in this way, they see what God expects of his followers when it comes to marriage relationships. Moreover, there is an underlying illustration of the relationship that God want to have with his people. For this reason, one may find this to be the best way to interpret this writing because if they are to believe that all writings in the Bible are inspired by God why would he leave one of its writing up to the interpretation of man.

All in all, we can see that the Song of Solomon has been interpreted in many ways by many different people. By and large, even with the varying interpretations scholars can agree that the Son of Solomon is one of the most important of the 1,005 songs Solomon wrote, as seen in 1 Kings 4:32 (KJV); And he spake three thousand proverbs: and his songs were a thousand and five. Rabbi Aqiba even went as far as to state, “the entire history of the world from it beginning to this very day does not outshine that day on which this book was given to Israel. All the Scriptures, indeed, are holy…; but the Song of Songs is the Holy of Holies.” Given these points one may find it hard to interpret this book any way but literally.

References

1. Guzik, D. (21 Feb, 2017). Study Guide for Song of Songs 1 by David Guzik. Retrieved from https://www.blueletterbible.org/Comm/guzik_david/StudyGuide2017-Sgs/Sgs-1.cfm
2. Long, W. (2014, August 29). Making Sense of the Song of Solomon An Introduction to the Song of Solomon. Grace Christian University. Retrieved from https://grace.blackboard.com/bbcswebdav/pid-213389-dt-content-rid-12354854_1/courses/gbcol.BIB141-O-LA68B/WK3%20Song%20of%20Solomon%20-%20P.%20Long%20Notes.pdf
3. Payne, P. B. (1996). Gospel Perspectives. Retrieved January 5, 2020, from https://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/allegory.html.

Through my readings with Harvey Cox’s book, “How to Read the Bible”, I have found he states three main stages that correlate with reading the bible. Stage one: narrative stage, stage two: historical, and stage three: spiritual. He quotes the three stages as “I believe they need to supplement and complement each other in order to get the most from any reading of biblical texts.” He then goes on to explain that the Bible is a book of stories. Each story may relate to others in very significant ways. Giving into the perspective of these three methods, Cox states in the class video, “If you have your foundation in these stories and the Bible still speaks to everybody and what it means today, you can encompass them.”

Each stage has its own purpose, the narrative stage, from a personal standpoint the outlook of the Bible. The background in each of our own individual stories goes hand in hand with Cox’s description of the Narrative stage. Cox discusses his background of how he came about in reading the Bible. He gives a story introducing his findings of the Bible located on a dusty shelf in his family’s home. His curiosity, then led him to want to tread and understand the many stories and life lessons that the Bible has to offer. The historical stage, gives us in detail the stories written by many authors in the book. Cox then goes on to state, “I believe they need to supplement and complement each other in order to get the most from any reading of biblical texts.” He shares with us that his professors called it the “historical-critical method”. From those understandings, Cox then brings up the way that this method may be implemented through “scientific” historical studies. He then goes into the discussion of how those methods had changed the way he viewed the Bible. As the Spiritual stage commences, Cox states “I believe they need to supplement and complement each other to get the most from any reading of biblical texts.” Cox then talks about the time he was arrested for a peaceful protesting and had met a group of black people in the prison cell next to him that were singing songs of the gospel. From that day he came to a realization that we were all created by the same God and that we were all equal. A strong story and a life changing events had shaped the three stages, narrative, historical, and spiritual understandings of the Bible and how they effected his life.

Harvey Cox and Chas. Barfoot discuss their history with learning and implementing their studies on the Bible. Harvey Cox explains why he uses three stages to identify and “How to Read the Bible.” Harvey Cox, states “our Bible consist of the Hebrew scriptures and the New Testament. The word Bible means library, it is not a book, it is a library and collection.” In this instance, I find what Cox states to be very true. From my own understanding of the Bible, the plethora of stories it tells, all have their own significance and differences. This creates a foundation, “collection of stories” that are more than what we know to be a book. Harvey Cox, gives us the reference of performance. As he goes on to say, “performance does not just happen within the four walls of the church. Performing the meaning of the Bible the meaning of the Gospel, how to live this out.” I can relate to this. When I was younger, my family and I would go to church on Sundays, during the sermon the preacher would speak to us that became highly relatable, the words had conviction over our lives. I did notice that after every Sunday and every day after, my family and I would go back to living our normal lives. They wouldn’t “change” and implement what they learned at church during the sermons.

Charles Barfoot goes on to ask Harvey Cox, will the Biblical characters go on to live in our current society (i.e. Hollywood)? Harvey then explains that every commercial has the “beginning, the problem, and the solution all wrapped up in 30 seconds.” The stories in the Bible are about the deepest elements in life. Harvey then states that the Bible discusses the most profound troubles that us humans face in every day to day life. Harvey Cox discusses his perception on the Hebrew Bible. As his wife was a full Jew, his wife and he had an internal understanding about faith and respected each other’s beliefs. He then states how him and his wife would raise their son together as growing up as a Jew and a Christian. Concluding the class video, I have come to understand Harvey Cox’s understanding behind his three stages of “How to Read the Bible”.

My biggest surprise about the New Testament of course Jesus. The son of God, the true king of Israel, and savior of man. “The son of man came to be a servant and gives his life as a ransom for many (Mathew 20:28). Through the spirit, God empowers Jesus’s followers to spread the love of Jesus out into the world. From death, Jesus has given to us to have our sins forgiven which is referred to as the “ultimate price”. Then after three days later Jesus has rose from the day to bring a new spiritual balance to the world.

Jesus’s resurrection has given us new purpose and future for humanity. The New Testament is a remarkable collection of documents. They represent the Testimony of the Apostles that point us to the risen Jesus. Each book represents the old from the new, Jesus and the spirit point to history’s goal in a renewed creation.

Reference

1. Excerpt From: Harvey Cox. “How to Read the Bible.” Apple Books. https://itunes.apple.com/us/book/how-to-read-the-bible/id901481912?mt=11

Many pressing issues of today’s world, such as gender roles, equality, sexuality, and more are defended or attacked using Biblical references. The question of interpretation presents itself through Biblical readings as individuals contemplate between the literal words and the influences of society. Undoubtedly, if the Bible is read word for word, there is apparent sexism within the text. However, if Jesus serves as the main criterion, it is evident that the Bible does not stand to diminish anyone or anything, but rather it is a way to preach and spread love. Though Jesus definitely took a unique approach to spreading the word, he stayed true to his messages and beliefs. Not everyone agreed with his preaching, however Jesus made his message accessible and fair to all as even those considered “odd” would not be shut out. Ultimately, the Bible must be seen as a whole, not individual propositions, that will bring the message of love and salvation.

From a non-theological standpoint, the following line from 1st Timothy 2:11-13 appears quite sexist and dominant. It reads “Let the woman learn in silence with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent. For Adam was formed first, then Eve.” In saying “full submission,” Paul claims that all women are to submit to the power of men in the Church. In the following line, he denies females the ability to act as leaders. God created man and woman as separate entities to complement one another and their responsibilities. In this sense, they both play equally important roles and the creation does not make either gender superior. God intends for there to be gender equality, but this notion is ultimately demeaned by this line in Timothy. And truthfully, why would women want to get involved in a lifestyle that does not support them and allow them to thrive? Because the Bible was written and interpreted by men for centuries, there is an innate understanding that women are viewed as property and subordinates to men. This line explicitly diminishes women to solely be aids to their husbands and never express their own beliefs.

While some of the literal text appears demeaning to females, Jesus’s priorities and teachings were pretty explicit as he worked to decrease the unfair aspects of the law. In fact, he used the Torah, Wisdom, and Escnation to teach the law. Though Jesus would present the literal teaching, it is truthfully impossible to simply read the Bible and follow the guidelines; hence, the reason that interpretation is so important. Biblical guidelines cannot be applied to everyone so Jesus tries to reach each follower individually to help them achieve salvation. Jesus shamed the law in a unique way by portraying the law as unjust and not explicit enough to comprehend. So, he tried to spread the message of love. Luke 6:27-28 writes “But I say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.” His progressive idea of loving your enemies puzzled his followers. I, too, grapple with this concept a lot as I personally find it extremely difficult to love someone who I find so immoral or rude. But Jesus ultimately teaches that love is necessary for all. In fact, he can more easily forgive those who prove their faith through love.

The Gospel reveals the level of love and respect that Jesus has for women. Despite the fact that all apostles are male, Jesus acknowledges the many followers that were female and shows his appreciation towards them. Particularly in Luke, Jesus emphasizes the value of women and their loyalty. He devotes attention to the women by constantly remarking parables that involve females, such as experiences healing them. In Luke 21, he praises the poor woman who graciously gives two coins. He demonstrates that this small gift is even greater than a bigger gift because she so willingly sacrificed what little she had. He also elevates women when a “sinful woman” arrives at Simon’s house and he tries to belittle her- Jesus openly rejects Simon’s actions and praises the sinful woman. Jesus also shows here that it takes very little effort to be a kind human being and treat others with respect. (Luke 7:36-50) Knowing that Jesus is in support of women helps diminish the inequality presented.

The Bible must be read in entirety not just as propositional statements, otherwise the clear examples of slavery, sexuality, and injustice for women would be explicity seen. This is why Jesus aims to share his teachings with the idea of salvation in mind. In “The Civil War as a Theological Crisis,” Mark A. Noll claims “The moral argument from Scripture on the subject appeals to the common conscience of all mankind, and at every step enlists the common sense of humanity in its behalf”’ (The Civil War as a Theological Crisis, Pg. 44). Both perspectives, abolitionists and pro-slavery individuals, used the Bible to justify their views. Elizabeth Johnson, feminist author of “She Who Is,” argues that the Bible is not sexist, the sexism is purely interpretation related. She writes “Feminist interpretation makes piercingly clear that although egalitarian impulses are discernible in the Bible, the texts as such were written mostly by men and for men in a patricharical cultural context and reflect this fact.” (76) Here, it is apparent that while there are tendencies that lean towards masculinity, interpretation and presentation by the teacher ultimately determine how one views the Bible. People often just select parts of the Bible that support their argument and disregard any lines that suggest the opposite. As a whole, Jesus ultimately demonstrates that interpretation is essential when reading a text that is, in some cases, inherently sexist; he works to show that his message is to promote love and help others reach salvation.

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