This sonnet by John Donne expresses his desire to suffer as Jesus did and take on his sins. It depicts the violence of Jesus' crucifixion and laments that Donne continues to sin daily. However, the sonnet finds hope in God's strange and unconditional love shown through Jesus' sacrifice. Donne draws a parallel between Jesus humbling himself by taking human form to suffer and die for mankind, and Jacob disguising himself to receive his father's blessing. Both figures degraded themselves but for different purposes - Jesus to redeem humanity, while Jacob acted with selfish intent.
This sonnet by John Donne expresses his desire to suffer as Christ suffered to atone for his sins. The first part depicts his wish for persecution, acknowledging his sinfulness. The second part expresses hope in God's strange and unconditional love shown through Christ bearing punishment. Donne draws parallels between Christ and Jacob, both disguising themselves - Christ in human flesh, Jacob in goatskin. This allowed Christ to suffer weakness and atone for sins as the ultimate sacrifice, like animals in the Old Testament. Scholarly sources discussed explore themes of melancholy, atonement, and typology in the sonnet.
This sonnet by John Donne draws parallels between Jesus and the biblical figure of Jacob. In the sonnet, Donne asks to suffer as Jesus did and acknowledges his own sinfulness. He identifies with the Jews who condemned Jesus to death. Donne compares Jesus "clothing himself in vile man's flesh" to willingly become human to Jacob disguising himself with goat skins to deceive his father. Both figures degraded themselves to take on lowly forms. The sonnet finds hope in God's love for humanity despite sin and Jesus bearing our punishment, though kings only pardon.
God is presented as peculiar in several ways according to the document:
- God became man in Jesus Christ to allow humanity a glimpse of the intimacy within God as a loving relationship between Father, Son, and Holy Spirit.
- God humbled himself by taking on human form and washing the feet of his disciples, revealing his nature as a suffering servant.
- God's love is demanding yet tender, drawing humanity to himself through sacrifice while having a heart for those who suffer.
A verse by verse commentary on John chapter 11 dealing with the death and resurrection of Lazarus, and the comforting of Mary and Martha. It goes on to deal with the plot to kill Jesus.
Here is the climax of the series of seven signs. Jesus began his signs at a wedding and ends them at a funeral. Jesus prevented the wedding from becoming a disaster, and he changed the disaster of the funeral into the joy of a wedding. In both miracles Jesus is meeting the needs of a family. This family of three single people was special
to Jesus. They loved him and he loved them. They took him in and gave him a place of refuge where he could escape from the constant clamoring of the crowds. They cooked for him, cared for him, conversed with him, and listened to him teach in that home. There was good reason why he picked Lazarus for his demonstration of the ultimate power that showed him to be the Son of God as he claimed.
H C Leupold The story of Jacob’s burial is told in a rather detailed fashion, more so than is any other burial except Sarah’s in the book of Genesis (chapter 23), because it gives a fine example of faith on the part of the patriarchs. Jacob desired burial in the land of promise, thereby testifying to his faith in the promise. His sons
did not treat the father’s request as an unimportant whim but executed it with fine conscientiousness. Besides, the entire material of the chapter is an excellent preparation for the book of Exodus. The sons of Israel had come down into Egypt at the behest of divine providence. They purposed to stay no longer than that same providence ordained. Jacob’s burial testifies that their thoughts and their hopes lay
in Canaan. Joseph’s dying injunction points in the same direction.
John 8;1-28, Woman in Adultery; Mount of Olives; Light of the world; Tetragra...Valley Bible Fellowship
John Chapter 8;1-28, The Woman in Adultery; The Mount of Olives; I am the Light of the world; The Tetragrammaton, Ha Shem; I Am, ego eimi (ἐγώ εἰμι); Light To Darkness; Use of “father” in John
Our little Church is using a Chronological Bible Reading Schedule by Skip Andrews. It can be found here: http://www.churchofchristduluthga.org/
Each Sunday a lesson is given from some of that week's reading. This lesson covers Aug 24-30
This sonnet by John Donne expresses his desire to suffer as Christ suffered to atone for his sins. The first part depicts his wish for persecution, acknowledging his sinfulness. The second part expresses hope in God's strange and unconditional love shown through Christ bearing punishment. Donne draws parallels between Christ and Jacob, both disguising themselves - Christ in human flesh, Jacob in goatskin. This allowed Christ to suffer weakness and atone for sins as the ultimate sacrifice, like animals in the Old Testament. Scholarly sources discussed explore themes of melancholy, atonement, and typology in the sonnet.
This sonnet by John Donne draws parallels between Jesus and the biblical figure of Jacob. In the sonnet, Donne asks to suffer as Jesus did and acknowledges his own sinfulness. He identifies with the Jews who condemned Jesus to death. Donne compares Jesus "clothing himself in vile man's flesh" to willingly become human to Jacob disguising himself with goat skins to deceive his father. Both figures degraded themselves to take on lowly forms. The sonnet finds hope in God's love for humanity despite sin and Jesus bearing our punishment, though kings only pardon.
God is presented as peculiar in several ways according to the document:
- God became man in Jesus Christ to allow humanity a glimpse of the intimacy within God as a loving relationship between Father, Son, and Holy Spirit.
- God humbled himself by taking on human form and washing the feet of his disciples, revealing his nature as a suffering servant.
- God's love is demanding yet tender, drawing humanity to himself through sacrifice while having a heart for those who suffer.
A verse by verse commentary on John chapter 11 dealing with the death and resurrection of Lazarus, and the comforting of Mary and Martha. It goes on to deal with the plot to kill Jesus.
Here is the climax of the series of seven signs. Jesus began his signs at a wedding and ends them at a funeral. Jesus prevented the wedding from becoming a disaster, and he changed the disaster of the funeral into the joy of a wedding. In both miracles Jesus is meeting the needs of a family. This family of three single people was special
to Jesus. They loved him and he loved them. They took him in and gave him a place of refuge where he could escape from the constant clamoring of the crowds. They cooked for him, cared for him, conversed with him, and listened to him teach in that home. There was good reason why he picked Lazarus for his demonstration of the ultimate power that showed him to be the Son of God as he claimed.
H C Leupold The story of Jacob’s burial is told in a rather detailed fashion, more so than is any other burial except Sarah’s in the book of Genesis (chapter 23), because it gives a fine example of faith on the part of the patriarchs. Jacob desired burial in the land of promise, thereby testifying to his faith in the promise. His sons
did not treat the father’s request as an unimportant whim but executed it with fine conscientiousness. Besides, the entire material of the chapter is an excellent preparation for the book of Exodus. The sons of Israel had come down into Egypt at the behest of divine providence. They purposed to stay no longer than that same providence ordained. Jacob’s burial testifies that their thoughts and their hopes lay
in Canaan. Joseph’s dying injunction points in the same direction.
John 8;1-28, Woman in Adultery; Mount of Olives; Light of the world; Tetragra...Valley Bible Fellowship
John Chapter 8;1-28, The Woman in Adultery; The Mount of Olives; I am the Light of the world; The Tetragrammaton, Ha Shem; I Am, ego eimi (ἐγώ εἰμι); Light To Darkness; Use of “father” in John
Our little Church is using a Chronological Bible Reading Schedule by Skip Andrews. It can be found here: http://www.churchofchristduluthga.org/
Each Sunday a lesson is given from some of that week's reading. This lesson covers Aug 24-30
This document provides a summary of the connections between the "Fall of Babylon" motif as presented in the books of Jeremiah and Revelation. Some of the key connections discussed are:
1) Both books portray God as the ultimate authority behind Babylon's judgment and punishment.
2) They present the certainty and inevitability of Babylon's judgment.
3) They identify Babylon's pride, oppression of God's people, and corruption as reasons why judgment is deserved.
4) Symbolic language of the "cup of wrath" is used in both books to represent Babylon receiving God's punishment.
1) The document examines Jesus' claim to be the Messiah and his statement that the only sign he would give was "the sign of Jonah."
2) It analyzes the story of Jonah, noting that Jonah was alive inside the whale for three days and three nights.
3) It argues that if Jesus' sign was to be "like Jonah," then Jesus also should have been alive for three days and three nights in the tomb. However, Christianity claims he was dead, which contradicts his own statement.
Jesus heals two blind men who cry out to him for mercy. When Jesus questions their faith, they affirm their belief in him. He then heals their blindness, saying it was done according to their faith. Jesus sternly commands them not to tell anyone about the healing, but they disobey and spread the news throughout the land. They then bring another man to Jesus who is both deaf and mute, and Jesus heals him as well. The passage demonstrates Jesus' power to heal physical ailments and restore people's spiritual sight through faith in him.
John 11;1-24, God's love, compassion, glory; Friends; No “soul sleep”; “belie...Valley Bible Fellowship
John Chapter 11, God's love, God’s compassion, and the glory of God; God’s Friends; No “soul sleep”; “believe”; “Why does God allow good things to happen to bad people?”
1) The document discusses the question of who moved the stone from Jesus' tomb on the day of his resurrection. It raises several questions about why Mary Magdalene went to the tomb and whether the story of the resurrection makes logical sense.
2) It argues that it is unlikely Mary went to the tomb to anoint Jesus' dead body, as dead bodies are not massaged after three days due to rigor mortis. It suggests she was looking for a live Jesus.
3) It proposes that Jesus was not actually resurrected from the dead and escaped from the tomb while disguised as a gardener, which is why Mary did not recognize him. The document casts doubt on the biblical
To Bring Us Into the Home of His Heart - Russ Fochlerrfochler
Do we need further reformation to how we understand God's love? What do we do with scriptures about "hell" and "endless torment"? Slides 1-18 used in a talk at Blazing Fire Church blazingfire.org on 8-26-2017. Slides 19-26 provide addition quotes and insights. A podcast of the talk can be found here: http://blazingfire.podbean.com/e/to-bring-us-into-the-home-of-his-heart-russ-fochler/
Part 26. the fellowship of his sufferings (.pdf)Ralph W Knowles
' Christ the Antidote regarding Death'' This article is partly relating Pauls suffering, "His thorn in the flesh", "The Man of our Mistaken Identity" & "Is the Feud Over"
John 11;25-57, Dead Raised; Rapture; Christ Son of God; no “repent”; Weeping;...Valley Bible Fellowship
Jesus raises Lazarus from the dead, demonstrating his power over death. When Jesus weeps at the tomb of Lazarus, it shows his humanity and God's compassion. The Jewish leaders plot to kill Jesus because many are believing in him, threatening their power. Caiaphas prophesies that it is better for one man to die for the people. Jesus's death will fulfill the role of the sacrificial lamb and gather God's scattered children.
This is a study of Jesus as the man on the road. He spent so much of His life on the road going from one city to another and meeting needs of people. His on the road ministry leads to many great stories of the New Testament.
This document examines whether Jesus was truly perfect by analyzing several stories from the gospels. It argues that in these stories, Jesus contradicts his own teachings by cursing enemies, displays anger and violence in cleansing the temple, and causes needless harm to animals and a tree. The document asserts this depicts Jesus as a flawed human being, not a perfect deity as traditionally believed by Christians. It aims to show through analysis of biblical passages that Jesus exhibited human traits and was not entirely sinless.
This document discusses questions around the resurrection of Jesus Christ based on biblical accounts. It raises questions about why Mary Magdalene went to the tomb to anoint Jesus' body after three days, when Jewish, Muslim, and Christian traditions do not involve anointing dead bodies after that time. It also questions why the stone was removed from Jesus' tomb and his burial wrappings unwrapped, suggesting it was because his body was alive, not dead. The document aims to prove that Jesus was not resurrected but rather escaped death, as evidenced by him appearing in disguise to Mary due to fear of the Jews.
Paul wrote a letter to Philemon, a fellow Christian, to request that he forgive his runaway slave Onesimus. Paul argues that Onesimus has become a believer and should be accepted back not as a slave but as a brother in Christ. He asks Philemon to receive Onesimus in a spirit of Christian love and forgiveness so that their relationship may be reconciled through Christ.
This document discusses a family that experienced murder, lesbianism, lies, years without communication, bigotry, underage sex, substantial drug and alcohol abuse, theft of Nazi art and Ming dynasty items, how $44 million dollars changed them, and more personal details about the author's own family.
Q2: How does your media product represent particular social groups?guesta5ce46
The document discusses how a music magazine represents women through its media product. It aims to show emergent ideology rather than reinforce stereotypes by featuring fully clothed female models in non-sexualized poses using and interacting with technology on the cover and in articles. Throughout the magazine, the female models are depicted in playful, dignified ways without objectifying them to represent women in a less stereotypical manner than is typically seen.
Blue Azalea Productions, Inc. is a parent company with three divisions: Blue Azalea Publishing, POS Oasis, and Image Optimization. The company was started in the USA in August 2015 by John Mahoney and has an international reach. Blue Azalea Publishing focuses on publishing Church Connect Magazine, which is 350 pages, and the book Surface Christian about a 200+ mile walk by John Mahoney. POS Oasis is an international startup company that provides point of sale solutions for retailers and hospitality businesses. Image Optimization helps smaller organizations have effective marketing through search engine optimization and computer graphics expertise.
Donne's Holy Sonnet XI examines religious melancholy and hope through comparisons between Jesus and Jacob. It begins with Donne desiring to suffer as Jesus did and identifies with the Jews who crucified Jesus. The sonnet then transitions to admiring God's love despite continual human sin. Donne draws parallels between Jacob disguising himself and Jesus disguising his divinity as a human to suffer death for humankind. The sonnet analyzes the redemptive nature of Jesus' sacrifice by alluding to him as the ultimate animal sacrifice that allows humanity to attain salvation.
Church store vertical presented by john mahoneyJohn Mahoney
This document discusses opportunities for a vertical market of church store POS systems in Georgia. It notes that in 2007 there were 320,000 churches in the US, with 59,000 having gift shops or coffee shops. Specifically in Georgia there are over 10,000 churches. Most church stores start small and grow significantly over time. Only 20% of churches currently have a gift shop or coffee shop. These stores need a supported POS solution on a tablet as most currently use outdated cash registers without inventory or customer relationship tools. The document outlines projections of $416,000 in increased revenue in the second period and $2 million in the third period from a tablet-based POS solution targeting the many churches in Georgia and through various denominational organizations representing
M U L T I M O D A L D O N N E A N N O T A T I O NReesha
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to fully atone as Jesus did through his crucifixion and resurrection. He describes his sins as passing the impiety of the Jews who killed the human Jesus, while Donne crucifies the now-glorified Christ through his continued sinning.
John and Stacy get into a heated argument after Stacy discovers John has been unfaithful via a text message. Stacy wants to break up but John refuses to let her go, kissing and undressing her aggressively. They have passionate make-up sex in various positions throughout the bedroom. Exhausted, they reconcile and profess their love for each other, with Stacy promising never to leave John again.
M U L T I M O D A L D O N N E A N N O T A T I O Nguest25d361
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to fully atone as Jesus did through his crucifixion and resurrection. He describes his sins as passing the impiety of the Jews who killed the human Jesus, while Donne crucifies the now-glorified Christ through his continued sinning.
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to atone as Jesus did through death, showing why he wishes to suffer as depicted in the first two lines of the sonnet.
M U L T I M O D A L D O N N E A N N O T A T I O Nguest25d361
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to atone as Jesus did through death, showing why he wishes to suffer as depicted in the first two lines of the sonnet.
This document provides a summary of the connections between the "Fall of Babylon" motif as presented in the books of Jeremiah and Revelation. Some of the key connections discussed are:
1) Both books portray God as the ultimate authority behind Babylon's judgment and punishment.
2) They present the certainty and inevitability of Babylon's judgment.
3) They identify Babylon's pride, oppression of God's people, and corruption as reasons why judgment is deserved.
4) Symbolic language of the "cup of wrath" is used in both books to represent Babylon receiving God's punishment.
1) The document examines Jesus' claim to be the Messiah and his statement that the only sign he would give was "the sign of Jonah."
2) It analyzes the story of Jonah, noting that Jonah was alive inside the whale for three days and three nights.
3) It argues that if Jesus' sign was to be "like Jonah," then Jesus also should have been alive for three days and three nights in the tomb. However, Christianity claims he was dead, which contradicts his own statement.
Jesus heals two blind men who cry out to him for mercy. When Jesus questions their faith, they affirm their belief in him. He then heals their blindness, saying it was done according to their faith. Jesus sternly commands them not to tell anyone about the healing, but they disobey and spread the news throughout the land. They then bring another man to Jesus who is both deaf and mute, and Jesus heals him as well. The passage demonstrates Jesus' power to heal physical ailments and restore people's spiritual sight through faith in him.
John 11;1-24, God's love, compassion, glory; Friends; No “soul sleep”; “belie...Valley Bible Fellowship
John Chapter 11, God's love, God’s compassion, and the glory of God; God’s Friends; No “soul sleep”; “believe”; “Why does God allow good things to happen to bad people?”
1) The document discusses the question of who moved the stone from Jesus' tomb on the day of his resurrection. It raises several questions about why Mary Magdalene went to the tomb and whether the story of the resurrection makes logical sense.
2) It argues that it is unlikely Mary went to the tomb to anoint Jesus' dead body, as dead bodies are not massaged after three days due to rigor mortis. It suggests she was looking for a live Jesus.
3) It proposes that Jesus was not actually resurrected from the dead and escaped from the tomb while disguised as a gardener, which is why Mary did not recognize him. The document casts doubt on the biblical
To Bring Us Into the Home of His Heart - Russ Fochlerrfochler
Do we need further reformation to how we understand God's love? What do we do with scriptures about "hell" and "endless torment"? Slides 1-18 used in a talk at Blazing Fire Church blazingfire.org on 8-26-2017. Slides 19-26 provide addition quotes and insights. A podcast of the talk can be found here: http://blazingfire.podbean.com/e/to-bring-us-into-the-home-of-his-heart-russ-fochler/
Part 26. the fellowship of his sufferings (.pdf)Ralph W Knowles
' Christ the Antidote regarding Death'' This article is partly relating Pauls suffering, "His thorn in the flesh", "The Man of our Mistaken Identity" & "Is the Feud Over"
John 11;25-57, Dead Raised; Rapture; Christ Son of God; no “repent”; Weeping;...Valley Bible Fellowship
Jesus raises Lazarus from the dead, demonstrating his power over death. When Jesus weeps at the tomb of Lazarus, it shows his humanity and God's compassion. The Jewish leaders plot to kill Jesus because many are believing in him, threatening their power. Caiaphas prophesies that it is better for one man to die for the people. Jesus's death will fulfill the role of the sacrificial lamb and gather God's scattered children.
This is a study of Jesus as the man on the road. He spent so much of His life on the road going from one city to another and meeting needs of people. His on the road ministry leads to many great stories of the New Testament.
This document examines whether Jesus was truly perfect by analyzing several stories from the gospels. It argues that in these stories, Jesus contradicts his own teachings by cursing enemies, displays anger and violence in cleansing the temple, and causes needless harm to animals and a tree. The document asserts this depicts Jesus as a flawed human being, not a perfect deity as traditionally believed by Christians. It aims to show through analysis of biblical passages that Jesus exhibited human traits and was not entirely sinless.
This document discusses questions around the resurrection of Jesus Christ based on biblical accounts. It raises questions about why Mary Magdalene went to the tomb to anoint Jesus' body after three days, when Jewish, Muslim, and Christian traditions do not involve anointing dead bodies after that time. It also questions why the stone was removed from Jesus' tomb and his burial wrappings unwrapped, suggesting it was because his body was alive, not dead. The document aims to prove that Jesus was not resurrected but rather escaped death, as evidenced by him appearing in disguise to Mary due to fear of the Jews.
Paul wrote a letter to Philemon, a fellow Christian, to request that he forgive his runaway slave Onesimus. Paul argues that Onesimus has become a believer and should be accepted back not as a slave but as a brother in Christ. He asks Philemon to receive Onesimus in a spirit of Christian love and forgiveness so that their relationship may be reconciled through Christ.
This document discusses a family that experienced murder, lesbianism, lies, years without communication, bigotry, underage sex, substantial drug and alcohol abuse, theft of Nazi art and Ming dynasty items, how $44 million dollars changed them, and more personal details about the author's own family.
Q2: How does your media product represent particular social groups?guesta5ce46
The document discusses how a music magazine represents women through its media product. It aims to show emergent ideology rather than reinforce stereotypes by featuring fully clothed female models in non-sexualized poses using and interacting with technology on the cover and in articles. Throughout the magazine, the female models are depicted in playful, dignified ways without objectifying them to represent women in a less stereotypical manner than is typically seen.
Blue Azalea Productions, Inc. is a parent company with three divisions: Blue Azalea Publishing, POS Oasis, and Image Optimization. The company was started in the USA in August 2015 by John Mahoney and has an international reach. Blue Azalea Publishing focuses on publishing Church Connect Magazine, which is 350 pages, and the book Surface Christian about a 200+ mile walk by John Mahoney. POS Oasis is an international startup company that provides point of sale solutions for retailers and hospitality businesses. Image Optimization helps smaller organizations have effective marketing through search engine optimization and computer graphics expertise.
Donne's Holy Sonnet XI examines religious melancholy and hope through comparisons between Jesus and Jacob. It begins with Donne desiring to suffer as Jesus did and identifies with the Jews who crucified Jesus. The sonnet then transitions to admiring God's love despite continual human sin. Donne draws parallels between Jacob disguising himself and Jesus disguising his divinity as a human to suffer death for humankind. The sonnet analyzes the redemptive nature of Jesus' sacrifice by alluding to him as the ultimate animal sacrifice that allows humanity to attain salvation.
Church store vertical presented by john mahoneyJohn Mahoney
This document discusses opportunities for a vertical market of church store POS systems in Georgia. It notes that in 2007 there were 320,000 churches in the US, with 59,000 having gift shops or coffee shops. Specifically in Georgia there are over 10,000 churches. Most church stores start small and grow significantly over time. Only 20% of churches currently have a gift shop or coffee shop. These stores need a supported POS solution on a tablet as most currently use outdated cash registers without inventory or customer relationship tools. The document outlines projections of $416,000 in increased revenue in the second period and $2 million in the third period from a tablet-based POS solution targeting the many churches in Georgia and through various denominational organizations representing
M U L T I M O D A L D O N N E A N N O T A T I O NReesha
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to fully atone as Jesus did through his crucifixion and resurrection. He describes his sins as passing the impiety of the Jews who killed the human Jesus, while Donne crucifies the now-glorified Christ through his continued sinning.
John and Stacy get into a heated argument after Stacy discovers John has been unfaithful via a text message. Stacy wants to break up but John refuses to let her go, kissing and undressing her aggressively. They have passionate make-up sex in various positions throughout the bedroom. Exhausted, they reconcile and profess their love for each other, with Stacy promising never to leave John again.
M U L T I M O D A L D O N N E A N N O T A T I O Nguest25d361
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to fully atone as Jesus did through his crucifixion and resurrection. He describes his sins as passing the impiety of the Jews who killed the human Jesus, while Donne crucifies the now-glorified Christ through his continued sinning.
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to atone as Jesus did through death, showing why he wishes to suffer as depicted in the first two lines of the sonnet.
M U L T I M O D A L D O N N E A N N O T A T I O Nguest25d361
Donne expresses a desire to suffer as Jesus did to atone for his sins, acknowledging that as a sinner he continually persecutes Christ. The poem references how the Jews crucified Jesus yet Donne's sins are worse as he sins daily despite knowing Jesus as Lord. Donne laments his human tendency towards sin and inability to atone as Jesus did through death, showing why he wishes to suffer as depicted in the first two lines of the sonnet.
Jesus was the source of life from deathGLENN PEASE
This is a study of Jesus being a source of life from death. Paul is suffering a great deal but it is leading to Christ being magnified. His living death in Christ is producing deathless living in others, and so it is that all suffering can lead to life with the right motive.
The document discusses biblical passages about the scapegoat ritual in Leviticus and prophecies in Isaiah about the suffering servant. It explains how these point to Jesus' sacrificial death on the cross for humanity's sins. Jesus opens the disciples' minds to understand how the Old Testament scriptures foretold that the Messiah would suffer, die, and rise to bring forgiveness of sins. The disciples are then called to spread this message to all nations, beginning from Jerusalem.
This document discusses God's role as redeemer through Jesus Christ. It explores how sin is so severe that only God himself could solve the problem as creator and redeemer. It examines key Bible passages that foreshadow Christ's atoning sacrifice, such as Genesis 3:15 and Isaiah 53. The document emphasizes that Jesus willingly gave his life to redeem sinners, as seen in his words from the cross when he felt abandoned by God. It encourages serious reflection on the immense love and cost of Christ's sacrifice to save humanity.
This Sunday we hear the familiar Gospel of the woman who was caught in adultery and about to be stoned. Meanwhile the Scribes and the Pharisees, keepers of the Jewish Law, are not very happy with all the attention Jesus is getting, so they a lay trap for him. What does Christ do? Does he focus on the sin or the shame?
The insight to what this Gospel is really all about is broken open by a Jesuit working with the gangs in LA. See what I mean.
This Sunday we hear the familiar Gospel of the woman who was caught in adultery and about to be stoned. All the while it is a trap being laid for Christ. So how does the work of Fr. Greg Boyle S.J. dealing with gangs in LA shed light on what is this Gospel is all about? Check it out...
The document summarizes five passages from Isaiah that describe aspects of Jesus' life and ministry as foretold by Isaiah:
1) Isaiah 42:1-9 - Jesus would bring justice and law to all, behaving humbly.
2) Isaiah 49:1-7 - Jesus' work of salvation would involve suffering and rejection.
3) Isaiah 50:4-9 - Jesus would be whipped, beaten, and humiliated but trust God to help him.
4) Isaiah 52:13-53:12 - Jesus would be exalted and humiliated, rejected as a man of sorrows who atones for sins through his death.
5) Isaiah 61:1-3
The document discusses the humanity and deity of Jesus Christ. It notes that throughout history, some have denied either his humanity or deity. The document focuses on how Hebrews emphasizes both - his deity in chapter 1 and humanity in chapter 2. It notes four key experiences Jesus had to have as a human: He was tempted, suffered, died, and now acts as our High Priest, in order to fulfill his role as savior.
Jesus did not die as a sacrifice for our sins or as part of a transaction between God and humanity. He died to awaken us to our innate connection to God and to live lives devoted to serving others. His perfected spiritual life allows him to share his wisdom and purity with humanity, helping lift us to a higher plane. Many holy figures throughout history have poured out their love and wisdom in this way. By opening ourselves to their influence, we can become reconciled to the divine and realize our own spiritual nature.
This is a study of the emotions of Jesus. He wept at the tomb of Lazarus, and he wept over the city of Jerusalem. The implication of the New Testament is that Jesus wept more than is recorded, for he was touched emotionally my many situations.
1. THE SAVIOR IN GETHSEMANE Based on Matt. 26:30-56
2. LISTEN TO YOUR WIFE Based on Matt. 27:11-26
3. A TERRIFYING VICTORY Based on Matt. 27:39-51
4. TO HELL AND BACK Based on Matt. 27:45-54
5. THREE HOURS IN HELL Based on Matt. 27:45-56
6. SIMON OF CYRENE Based on Mark 15:15-26
7. GUILTY BUT PARDONED Based on Luke 23:34
8. LOVE’S RESPONSE TO HATE Based on Luke 23:34
9. FORGIVENESS OF SIN Based on Luke 23:34
10. THE WORD OF FAITH Based on Luke 23:39-46
11. THE PERFECT PROMISE Based on Luke 23:43
12. PILATE'S PERPLEXING PROBLEM Based on John 18:28-40
13. THE CRUELTY OF THE CROSS Based on John 19:1-16
14. I THIRST Based on John 19:28-29
15. IT IS FINISHED Based on John 19:28-37
HOIA No.5: God's plan of Salvation, Part 1MyWonderStudio
God's plan of salvation, decided before creation, was motivated by His love for humanity. Knowing humans would sin, God devised a way to save all through His Son's death on the cross. Jesus' sacrificial death satisfied God's holy and just nature, while also demonstrating His love, mercy and grace. By His death, Jesus acted as a substitute/ransom to redeem humanity, turning away God's wrath and reconciling humans to God through propitiation.
Andreas Schleicher presents PISA 2022 Volume III - Creative Thinking - 18 Jun...EduSkills OECD
Andreas Schleicher, Director of Education and Skills at the OECD presents at the launch of PISA 2022 Volume III - Creative Minds, Creative Schools on 18 June 2024.
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إضغ بين إيديكم من أقوى الملازم التي صممتها
ملزمة تشريح الجهاز الهيكلي (نظري 3)
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تتميز هذهِ الملزمة بعِدة مُميزات :
1- مُترجمة ترجمة تُناسب جميع المستويات
2- تحتوي على 78 رسم توضيحي لكل كلمة موجودة بالملزمة (لكل كلمة !!!!)
#فهم_ماكو_درخ
3- دقة الكتابة والصور عالية جداً جداً جداً
4- هُنالك بعض المعلومات تم توضيحها بشكل تفصيلي جداً (تُعتبر لدى الطالب أو الطالبة بإنها معلومات مُبهمة ومع ذلك تم توضيح هذهِ المعلومات المُبهمة بشكل تفصيلي جداً
5- الملزمة تشرح نفسها ب نفسها بس تكلك تعال اقراني
6- تحتوي الملزمة في اول سلايد على خارطة تتضمن جميع تفرُعات معلومات الجهاز الهيكلي المذكورة في هذهِ الملزمة
واخيراً هذهِ الملزمة حلالٌ عليكم وإتمنى منكم إن تدعولي بالخير والصحة والعافية فقط
كل التوفيق زملائي وزميلاتي ، زميلكم محمد الذهبي 💊💊
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Level 3 NCEA - NZ: A Nation In the Making 1872 - 1900 SML.pptHenry Hollis
The History of NZ 1870-1900.
Making of a Nation.
From the NZ Wars to Liberals,
Richard Seddon, George Grey,
Social Laboratory, New Zealand,
Confiscations, Kotahitanga, Kingitanga, Parliament, Suffrage, Repudiation, Economic Change, Agriculture, Gold Mining, Timber, Flax, Sheep, Dairying,
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2. “Spit in my face, you Jews, and pierce my side,Buffet, and scoff, scourge, and crucify me, For I have sinn'd, and sinne', and only He,Who could do no iniquity, hath died.But by my death can not be satisfiedMy sins, which pass the Jews' impiety.They kill'd once an inglorious man, but ICrucify him daily, being now glorified.O let me then His strange love still admire ;Kings pardon, but He bore our punishment ;And Jacob came clothed in vile harsh attire,But to supplant, and with gainful intent ;God clothed Himself in vile man's flesh, that soHe might be weak enough to suffer woe.”
3. There are many things that we can analyze and interpret from the sonnet as a whole before we dissect into the sonnet’s individual components. According to Douglas Trevor, who is the assistant professor of English at the University of Iowa, this sonnet, and in fact most of Donne’s Holy Sonnets exhibit what he refers to as “scholarly melancholy”. Trevor draws reference to Donne himself as a reason behind the melancholy in his works, stating that “Throughout his life, John Donne’s prose and poetry are filled with references to, as well as accounts of, his self-understanding as a melancholic”. He then delves deeper into this melancholy, linking it with religion, which is very apt in reference to Sonnet XI; this melancholy, and furthermore religious melancholy, would have no doubt been as a result of Donne’s tumultuous and contradictory life, especially within the context of his being an official of the Church. According to Julia Kristeva, whom the author quotes in his analysis, "the implicitness of love and consequently of reconciliation and forgiveness completely transforms the scope of Christian initiation by giving it an aura of glory and unwavering hope for those who believe. Christian faith appears then as an antidote to hiatus and depression, along with hiatus and depression and starting from them“, which brings me to my next point . We can see the elements of scholarly melancholy in this sonnet as the first part deals with Jesus’ death and crucifixion, however, we also see the sense of hope that comes in the second part, that all is not lost, and although the grief and guilt are still there, God’s love will conquer all. We see the parallels with Donne’s religious melancholy and the “hiatus and depression that accompany the beginning of Christian faith” as he obviously wants to suffer like Jesus did, to endure depression and desolation for the sake of his Lord. But we also see the Christian faith that they also speak of, in lines 9-14, where Donne, despite his self-persecution, admires the fact that God still loves us in spite of our sin and that Jesus, who was the only person who did not deserve to die from sin, was the one who did.
4. SPIT IN MY FACE, YOU JEWS, AND PIERCE MY SIDE, BUFFET, AND SCOFF, and SCOURGE AND CRUCIFY ME, For I have sinn'd, and sinne', and only He,Who could do no iniquity, hath died. In the beginning of Sonnet XI, Donne gives us quite a violent awakening. He is essentially asking to be persecuted and subjected to the suffering that Jesus endured, acknowledging his life as a sinner and the fact that he continues to persecute Jesus in his sinfulness, in his humanity. Anarticle entitled “Augustinian Spirituality an the Holy Sonnets of John Donne”, written by Patrick Grant and published by the Johns Hopkins University Press speaks about this, and in particular these two beginning lines; it begins with St. Bonaventure, who was a faithful disciple of St. Augustine, and his thoughts on atonement. Grant the author, quotes verses from a meditation that St. Bonaventure is promoting, which, in the last lines he interjects with a prayer of strength for himself– ‘Tecumvolovulnerari, Te libenteramplexari In crucedesidero.’ Bonaventure is essentially ending the way Donne begins – with a desire to join Christ in his crucifixion. With regards to the audio, notice how Donne writes the sonnet, in particular the first two lines where he says "Spit in my face, you Jews, and pierce my side, buffet, and scoff, and scourge, and crucify me" - this gives the impression of continuous suffering, in his use of the word "and" between each punishment, as there is no pause that would have been granted by the use of a comma alone. We can hear from the voiceover how the speaker recites it as well that the suffering verbs just seem to go from one to the other without a break, and also increase in intensity. We also hear the “and” between the “sinn’d and “sinne’” which again gives an impression of continuity in that he, the speaker, has sinned and continues to sin. It is as if he wants his suffering to be as continuous as his sin.
5. But by my death can not be satisfiedMy sins, which pass the Jews' impiety.They kill'd once an inglorious man, but ICrucify him daily, being now glorified. Donne here identifies himself with the Jews, as someone who “condemns Christ to death” and he is persecuted by His own guilt, which had originally pained Christ and made the Redemption necessary. He, however, acknowledges his worthlessness in his humanity, and thus he is merely a helpless bystander, who suffers as he watches his Lord suffer for his sake. According to Thomas Hahn, author of “The Antecedents of Donne’s Holy Sonnet XI”, “Donne in this way combines both traditions of Passion (as in the passion of Christ) and compassion. Donne’s amalgam intensifies and personalizes the traditional sufferings of the Savior by underscoring the sinner’s own self-consciousness and his consequent participation in Christ’s torment”. Donne is essentially lamenting his humanity and natural predisposition to sin, as he acknowledges that he cannot truly atone for his sins the way Jesus did for him. This all points back to his desire for atonement and wanting to suffer in the first two lines of the sonnet; here we see the reasons behind this. Moreover, the teaching goes that Jesus died and rose again after three days in glory to ascend into Heaven with God the Father, hence why Donne mentions “being now glorified”. This additionally makes his sins seem even more filthy and apparent and makes his impiety even more so, because the Jews killed Jesus while He was human; Donne “kills” Jesus even now that He is Lord.
6. O let me then His strange love still admire ;Kings pardon, but He bore our punishment ; This is where the transition of the theme in the sonnet occurs, from one of lamentation and devastation to one of hope. This is essentially the double significance of the Crucifixion, that although Jesus suffered immensely and died and this was cause for mourning, there is also hope in that with His death came redemption, a feat that we could not have made happen if left on our own. The “strange love” to which Donne is referring is God’s unconditional love, which we in our human capacity cannot fathom; as St. Paul in Ephesians 3 quotes “…love of Christ, which is beyond all knowledge”. It was because of this love for humanity that God “gave His only begotten Son, that whosoever believeth in Him might have everlasting life” (John 3:16). Therefore this makes us humans, again, even more heinous than the Jews themselves who crucified Jesus, in that not only do we still “crucify Him daily” as Donne laments in the previous line, but we also continually test this love.
7. Fig. 1. The Crucifixion as a symbol of sadness and of hope St. Bonaventure referred to the crucifixion as a symbol of sadness and of hope, in particular, the cross as a symbol of our salvation. Again we see the parallels here with suffering and melancholy, but joyous suffering in terms of Christianity, as with Donne, as quoted by Julia Kristeva previously.
8. And Jacob came clothed in vile harsh attire,But to supplant, and with gainful intent ;God clothed Himself in vile man's flesh, that soHe might be weak enough to suffer woe. Fig 2.Jesus, fully divine “disguised” as a human, suffering Fig. 3 Jacob, son of Isaac, disguised with goat skin, deceiving his father
9. In this passage, Donne is drawing a comparison between Jesus and Jacob, Son of Isaac. In the Bible, specifically Genesis 27:6 – 29, Isaac, who is the son of Abraham, fathered two sons, Esau and Jacob. Jacob, now an old man with deteriorating eyesight, summoned Esau his firstborn to bestow on him the rights of primogeniture. Rebekah, Jacob’s wife, overheard the conversation between the two and told Jacob, who was her favorite, to disguise under goat skins and pretend to be Esau (as Esau was extremely hairy) to receive Isaac’s blessing instead of Esau. This is where the parallel comes in, where Donne says “Jacob clothed in vile harsh attire…” versus “God clothed Himself in vile man’s flesh…” . As Albert Labriola, author of “’Vile Harsh Attire’”: Biblical Typology in John Donne’s ‘Spit in my face yeeJewes’” puts it perfectly, “Striving to prosper through fraudulent means, Jacob, wearing the skins of goats, degrades himself from the level of humankind to that of animals. Similarly, the Son, who will voluntarily undergo the punishment meted out to humankind, dons “vile harsh attire” degrading himself from the level of divinity to that of humanity.” He also states that the use of the word “vile”, which is defined as being contemptible, low or abominable, is used to describe how the two figures degrade themselves, in the way previously mentioned. Also note the use of the semi-colon to transition in this portion of the poem dealing with faith and hope. I think he uses the semicolon in this area because we are linking ideas of the same theme of hope and God's love. And he uses the semicolon between these lines to show the comparison and contrast between Jacob and Jesus. Both were similar in their disguises, but the purpose of their disguises were completely different.
10. HE MIGHT BE WEAK ENOUGH TO SUFFER WOE This also goes in conjunction with the analysis of Jacob the deceiver and Jesus, but more specifically now. Jacob was clothed in goats’ skins to disguise himself as his brother; Jesus was “clothed” as a human. The parallel here, with particular attention to this line is that goats were once used as sacrifices in the Old Testament of the Bible, as atonement for the sins of the people. Here Jesus has been made into a ‘goat’, in that He is now standing in place of the animal sacrifices so that by his bloodied flesh, His sacrifice, He is atoning for the sins of all the world. Moreover, because His sacrifice is a perfect sacrifice, humanity will no longer have to sacrifice animals in atonement. This is also interesting in that it gives an explanation for the term “Lamb of God” as one of the references to Jesus.
11. WORKS CITED Grant, Patrick. “Augustinian Spirituality and the Holy Sonnets of John Donne”. ELH, Vol. 38, No. 4, p. 542-561. Dec. 1971. Print. March 2, 2010. http://www.jstor.org/stable/2872265 Hahn, Thomas; “The Antecedents of Donne’s Holy Sonnet XI.” American Benedictine Review, 1979; 30: 69-79. Print. March 2, 2010. Labriola, Albert C., “ ‘Vile harsh attire: Biblical Typology in John Donne’s ‘Spit In My Face Yee Jewes’”. John Donne Journal: Studies in the Age of Donne, Vol. 22, p. 47-57. 2003. Print. March 2, 2010. Stachniewski, John. “John Donne: The Despair of the "Holy Sonnets"”. ELH, Vol. 48, No. 4,p.677-705.Winter 1981. Print. March 2, 2010. http://www.jstor.org/stable/2872957 Trevor, Douglas. “John Donne and Scholarly Melancholy”. Studies in English Literature, 1500-1900, Vol. 40, No. 1, p. 81-102 . Jan 01, 2000. Print. March 2, 2010. <http://www.accessmylibrary.com/article-1G1-61203971/john-donne-and scholarly.html