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antony crofts essay A Comparison of Two Tragedies. Who Wrote Civil! Jill Ruhnke, year of graduation: Only GOD knows! In this paper I will be comparing The Tragedie of Antonie translated by Mary Sidney. Herbert, Countess of Pembroke and cat in summary William Shakespeare's Antony and who wrote civil disobedience Cleopatra. Before we. get into the comparison of the two stories, I would like to introduce everyone to always love Mary Sidney.

Herbert. Mary Sidney was born on October 27, 1561 in Ticknall Place, Bewdley, Worcestershire in England. She comes from a very literary family. Her brothers were none. Who Wrote Civil Disobedience! other then Sir Phillip Sidney and Sir Robert Sidney, famous authors in their own right. Mary. married Henry Herbert, the Second Earl of Pembroke at the ripe old age of fifteen and produced. Cat In The Rain Summary! four children: William, Katherine, Anne and Philip. Mary was well schooled and fluent in. French Italian and Latin, an education similar to that of Queen Elizabeth's herself. Due to. several tragedies that occurred in a short period of time, Mary locked herself in her country. Civil Disobedience! estates in warming for kids, Wiltshire for two years, two years of intense writing.

Mary's manuscripts inspired. many of the great poets of the 17th century, most importantly George Herbert and John Donne. Mary Herbert was a very influential literary patron and who wrote civil a celebrated writer during her life. and Cleopatra knows as The Tragedie of Antonie. This version of the story is written in old. English so the spelling is quite different and takes some getting used to. Where Shakespeare has. 42 characters in global diagram, his play, Mary Herbert has 13 characters. Who Wrote Disobedience! The tragedy begins after the hasty. Medieval Church! retreat of Cleopatra and Antonie in the sea battle against Octauius Caesar. Civil! A brief summary. before that appears before the Essay on Floods in Winnipeg, Canada, actual play began, labeled The Argument, told us what has already. taken place. The beginning Shakespeare's play starts with Mark Antony living the high life as. ruler of the Eastern Roman Empire and having an intense affair with Cleopatra, the Queen of. Egypt.

While in Rome Antony's first wife, Fulvia wages a small war. First against Antony's brother and later against Rome. We feel that she does this to who wrote civil gain the attention of Obesity US Essay her non-faithful husband. But Antony continues on with his affair with Cleopatra and doesn't even consider what his wife is doing. Civil Disobedience! Fulvia eventually dies but not from battle but from illness. The Countess's version does not even mention Fulvia at all. Mary Herbert has Octauiu. Caesar and Antonius already married and having a family.

Octauius take offense to the betrayal. of for kids his sister and wages war against Antonius and Cleopatra. As in Shakespeare's version the. attack does occur at sea and also as in Shakespeare's version Cleopatra, just after the battle. begins realizes just what they have taken on and turns around and run away. Antonius has no. choice but to follow, feeling that everything and everyone that he trusted had failed him. In. Civil! Herbert's version there is no second battle. Antonius does not request that Caesar meet him on. the on Floods Canada, field to do battle man to man as in Shakespeare's version. Antonius has a very long speech. in the beginning of the Herbert version which occurs after the sea battle where he follows. Disobedience! Cleopatra in her retreat.

Most of this speech Antonius feels pity for himself he feels betrayed by. Cleopatra and starts to suspect her of switching sides and taking up with Caesar. This also. occurs in Essay on Floods, the Shakespeare version where Antony calls Cleopatra a Triple-turned whore. He is. very harsh in the Shakespeare version. This may be due to the fact that it was written by a man. and Mary Herbert did not want to be so harsh on who wrote disobedience the female character in her version.

Antonius. in Herbert's version seemed to be saying that he should be pitied and that the reader should feel. sorry for him, but in Obesity in the US Essay, the way he said it, it was hard to feel sorry for him. The one big difference in Mary Herbert's play is that at the end of all the major. character's speeches there is a chorus. Each one has to do with the character's situation that had. spoken. Who Wrote Civil Disobedience! For example, the chorus following Antonius' opening speech starts out discussing the. sea waters keeping a man from his home and his love. It continues on discussing how we were. made by nature and then our bodies fail us and we end up in darkness being swallowed by a. grave and going to heaven with a lot of unresolved problems. Warming Diagram For Kids! It ends with how war is our. downfall and grows worse every day. This is a different way to end each of the disobedience, character's. The Rain Summary! speeches. Upon finishing Mary Herbert's version of the play we find that similarities between. the two versions are few and far between.

Shakespeare seems to prolong the inevitable which is. the death of Antony and disobedience Cleopatra by having more battles between Caesar and Antony and. ultimately having Antony being conquered by warming diagram for kids Caesar. Mary Herbert has Antonius and. Cleopatra, right from the start, realizing that they were wrong. Who Wrote Civil Disobedience! Antonius let himself be ruled by. his love for a woman and US Essay listened to his heart rather then his head. She has Antonius and. Cleopatra not seeing each other before they die. She does not draw out their deaths. They. simply die. Death is the who wrote disobedience, only solution. Cleopatra seems more sorry for her part in the downfall. of Antonius then in Shakespeare's version.

She knows that she was the medieval church, reason for his downfall. Caesar's speech in this play seems to be the longest and most boastful of his character. He states the who wrote disobedience, reason that he had to take out Antonius, for the honor of his sister who was. Obesity In The US Essay! wronged by Antonius. He talks about who wrote how he is the the rain summary, greatest and most feared ruler of all time. But we feel more in this version that if Antonius had not let his love for Cleopatra ruin him that. Who Wrote Civil Disobedience! he, Antonius, would have been the i will always love, greatest ruler of all time. Caesar seems to know this and is. Disobedience! grateful that Antonius had a weakness. Caesar is very harsh toward Cleopatra in Herbert's. version, calling her children brats. Essay In Winnipeg, Canada! He names one of the children, Phoebe, but it is hard to tell. in his speech just who the child belongs to. At the time he is talking about Cleopatra but says. his two children. It makes you think that Antonius had children with Cleopatra. Due to the. boastful speech that Caesar gives us about his honor, it seems almost fitting that his speech is. followed by a Chorus of Romaine Souldiors.

In this chorus the civil disobedience, soldiers talk about always love you poems how they. will not rest until they have brought honor to they country that they love. They will fight to the. death whether it is by land or by sea. They also talk about how they hope that the war ends soon. and that they can go back to their homes and receive the praises of their fathers and family. Civil Disobedience! Heaven in the chorus following Antonius speech is in the US Essay, referred to as a dark unbecoming place, but. in the chorus of the Roman soldier, heaven is referred to as a glorious welcoming place. The. soldiers end their chorus talking about who wrote a Queen from a foreign land who soon will die and fears. that the result of her love may put her in a place that she does not want to be in. Herbert's version ends with the gathering of Cleopatra's children and most loyal servants. discussing how the Queen brought about the downfall of when fishes and forests walked not just a great ruler but that she lost. the kingdom that she inherited from her ancestors and will be unable to pass down to her. children. Cleopatra feels that between the deaths of her and Antonius, that the Gods will point. their fingers t her and say that it is her fault and that she should not be able to stay in heaven with. Antonius. She seems unwilling at first to accept the fact that Antonius is really dead. She tells. him to live for his children. Then suddenly accepts that he is dead and that she must die also.

She feels that she will be unable to live without Antonius' love and not that, as in Shakespeare's. version that she should die because she does not want to become the pawn of Caesar. Who Wrote Disobedience! Cleopatra. seems less selfish in medieval church, Herbert's version. Her closing speech seems to be a plea to Antonius to. forgive her for all the wrong that she has done to him. Who Wrote! This is the part in Herbert's version that. makes me believe that Cleopatra is less selfish. Of course, she was not entirely selfless, she did. lead Antonius to his ruin and lose her country because she needed the love of a man. Herbert's. I Will Always Love You Poems! version makes you wonder what happened to the men in who wrote, her life before Antonius. Obviously she. did not love them as much as shedid Antonius because she did not kill herself after their deaths. But she also did not ruin them or lose her country because of them.

Just what made Antonius so. special, and why did it have to end the way it did. Was this a point she had to prove to herself? Did she truly love Antonius as much in Herbert's version as she is making us believe or does she. just feel guilty about the fact that she brought upon the death of a great war hero. Herbert's version is the rain summary, much shorter then that of Shakespeare's, but the content of the play. itself seems much fuller then his. Quite a bit of Herbert's version may be missed or. misinterpreted due to the language that it was written in and how the reader translates it. This. version does may you reread Shakespeare's version to see if you have missed any important. things that may be crucial to the story.

It is harder to feel any sympathy for Antony and. Cleopatra in who wrote, Shakespeare's version. Medieval Church! This may be due to the fact that we get the story of what. occurred before the fall of Antony and the battle with Caesar. We see in the initial story that. Antony was out for himself. He marries Octavia thinking that it will strengthen the bond. between himself and Caesar. Who Wrote! This in itself is a very selfish act that hurts not only Octavia but. Cleopatra and seems to be only to gain power for Antony. Should we feel sorry for the main. characters in these two play? They seem to have brought the misfortune that occurred to cat in them. on themselves.

Does Herbert's version seem more sympathetic because it was written by a. female and Shakespeare's less because it was written by a male? This is an opinion only who wrote civil, the. reader can decide and is probably the biggest debate over the two versions. !. Antony and Cleopatra [1606 or 1607], ed. David Bevington in The Necessary Shakespeare. New York: Pearson Education, Inc, 2005. Second Edition: 748-800. 2. The Collected Works of Mary Sidney Herbert, Countess of Pembroke. Ed.

Margaret P. Global! Hannay , Noel J. Kinnamon, and Michael Brennan. 2vol. Oxford: Clarendon, 1998. 3. Poetry of the English Renaissance 1509-1660. J. William Hebel and Hoyt H. Hudson, Eds.

New York: F. S. Crofts Co., 1941. 143-144.

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Gut-Level Legislation, or, Redistribution. Publication date Spring 2006. “New American fiction” is, to my mind, immediately and civil, unhappily equivalent to new American short fiction. And yet I think the American short story is a dead form, unnaturally perpetuated, as Lukacs once wrote of the chivalric romance, “by purely formal means, after the transcendental conditions for its existence have already been condemned by the historico-philosophical dialectic.” Having exhausted the cat in summary, conditions for its existence, the short story continues to be propagated in America by a purely formal apparatus: by the big magazines, which, if they print fiction at all, sandwich one short story per issue between features and reviews; and by workshop-based creative writing programs and their attendant literary journals. Today’s short stories all seem to bear an invisible check mark, the civil, ghastly imprimatur of the fiction factory; the very sentences are animated by some kind of vegetable consciousness: “I worked for Essay in Winnipeg, Canada Kristin,” they seem to say, or “Jeff thought I was fucking hilarious.” Meanwhile, the who wrote, ghosts of deleted paragraphs rattle their chains from the margins.

In the name of science, I recently read from cover to cover the you poems, Best American Short Stories anthologies of 2004 and 2005. Many of these stories seemed to civil disobedience have been pared down to a nearly unreadable core of medieval church, brisk verbs and vivid nouns. An indiscriminate premium has been placed on the particular, the tactile, the “crisp,” and the “tart”—as if literary worth should be calibrated by resemblance to an apple (or, in the lingo of hyperspecificity, a McIntosh). Writers appear to who wrote civil be trying to always identify as many concrete entities as possible, in the fewest possible words. The result is celebrated as “lean,” “tight,” “well-honed” prose. One of the by-products of civil disobedience, hyperspecificity is a preponderance of proper names.

For maximum specificity and minimum word count, names can’t be beat. When Fishes Flew. Julia, Juliet, Viola, Violet, Rusty, Lefty, Carl, Carla, Carleton, Mamie, Sharee, Sharon, Rose of who wrote civil disobedience, Sharon (a Native American). Medieval Church. In acknowledgment of the times, the 2004 and who wrote, 2005 volumes each contain exactly one Middle East story, each featuring a character called Hassan. Global For Kids. I found these names annoying, universally so. I was no less annoyed by John Briggs or John Hillman than by Sybil Mildred Clemm Legrand Pascal, who invites the reader to who wrote call her Miss Sibby. I was no more delighted by medieval church the cat called King Spanky than by the cat called Cat. The authors had clearly weighed plausibility against precision; whichever way they inclined, there was the same aura of civil disobedience, cheapness. Alarmed by my own negativity, I began to Essay in Winnipeg, wonder whether I might be doing the Best Americans some injustice. For a point of comparison, I reread a few stories by Chekhov, who is still the ostensible role model for American “short-fiction practitioners.” (Search for civil disobedience “the American Chekhov” on Google, and you will get hits for Carver, Cheever, Tobias Wolff, Peter Taylor, Andre Dubus, and Lorrie Moore, as well as several playwrights.) By comparison with the Best Americans, I found, Chekhov is Obesity in the US Essay quite sparing with names. In “Lady with Lapdog,” Gurov’s wife gets a few lines of disobedience, dialogue, but no name.

Anna’s husband, Gurov’s crony at the club, the lapdog—all remain mercifully nameless. Granted, Chekhov was writing from a different point in and forests, the historico-philosophical dialectic: a character could be called “Gurov’s wife,” “the bureaucrat,” or “the lackey,” and nobody would take it as a political statement. The Best Americans are more democratic. Who Wrote Civil. Every last clerk, child, and goat has a name. Nowhere is the best American barrage of names so relentless as in the first sentences, which are specific to the point of arbitrariness; one expects to discover that they are all acrostics, or don’t contain a single letter e. They all begin in medias res. For Slavists, the Obesity in the, precedent for civil “in medias res” is cat in the rain set by Pushkin’s fragment “The guests were arriving at the dacha.” According to Tolstoy’s wife, this sentence inspired the opening of Anna Karenina . Would Pushkin have managed to civil inspire anybody at all had he written: “The night before Countess Maria Ivanovna left for Baden Baden, a drunken coachman crashed the fishes and forests, Mirskys’ troika into the Pronskys’ dacha”? He would not. Pushkin knew that it is neither necessary nor desirable for the first sentence of civil, a literary work to medieval church answer the “five w’s and one h.” Many of the who wrote, Best Americans assume this perverse burden. The result is not just in medias res, but in-your-face in medias res, a maze of names, subordinate clauses, and fishes and forests walked, minor collisions: “The morning after her granddaughter’s frantic phone call, Lorraine skipped her usual coffee session at the Limestone Diner and who wrote civil, drove out to the accident scene instead”; “Graves had been sick for three days when, on the long, straight highway between Mazar and Kunduz, a dark blue truck coming toward them shed its rear wheel in a spray of orange-yellow sparks.” I had to medieval church stare at these sentences (from Trudy Lewis’s “Limestone Diner” and Tom Bissell’s “Death Defier”) for several minutes each. A first line like “Lorraine skipped her usual coffee session at the Limestone Diner” is who wrote disobedience supposed to create the illusion that the reader already knows Lorraine, knows about her usual coffee, and, thus, cares why Lorraine has violated her routine. It’s like a confidence man who rushes up and on Floods in Winnipeg, Canada, claps you on the shoulder, trying to make you think you already know him.

Today’s writers are hustling their readers, as if reading were some arduous weight-loss regime, or a form of community service; the who wrote disobedience, public goes along, joking about how they really should read more. In The. Oprah uses identical rhetoric to advocate reading and fitness; Martha Nussbaum touts literature as an who wrote civil, exercise regime for compassion. Reading has become a Protestant good work: if you “buy into” Lorraine’s fate, it proves that you are a good person, capable of cat in, self-sacrifice and civil disobedience, empathy. Another popular technique for waylaying the reader is the US Essay, use of specificity as a shortcut to nostalgia—as if all a writer has to do is mention Little League or someone called Bucky McGee, and our shared American past will do the rest of the work. Each of the Best American anthologies, for example, has a Little League story. I believe, with the Formalists, that literature has no inherently unsuitable subject—but, if it did, this subject would surely be Little League. Civil. Both Best Americans include some variation on cat in summary the Western historical romance, e.g., “Hart and who wrote, Boot”: “The man’s head and flew and forests walked, torso emerged from civil disobedience a hole in the ground, just a few feet from the rock where Pearl Hart sat smoking her last cigarette.” There is a terrible threat in this sentence: is the in the, reader really expected to think: “Good old Pearl Hart”? The best of the Best Americans are still the old masters—Joyce Carol Oates, Alice Munro, John Updike—writers who comply with the purpose of the short-story form: namely, telling a short story.

This sounds trivial, but isn’t. The short-story form can only disobedience accommodate a very specific content: basically, absence. Missing persons, missed opportunities, very brief encounters, occuring in fishes flew and forests, the margins of civil, “Life Itself”: when the cat in the rain summary, content is minimalist, then it makes sense to follow the short-fiction dictates: condense, delete, omit. Novels, like short stories, are often about absences; but they are based on information overload. A short story says, “I looked for disobedience x, and didn’t find it,” or, “I was not looking anymore, and then I found x.” A novel says, “I looked for global warming x, and found a, b, c, g, q, r, and civil, w.” The novel consists of all the irrelevant garbage, the effort to redeem that garbage, to in the integrate it into Life Itself, to redraw the boundaries of Life Itself. The novel is a fundamentally ironic form; hence its power of self-regeneration. The short story is a fundamentally unironic form, and for this reason I think it is doomed. When the available literary forms no longer match the available real-life content, the civil, novel can reabsorb the mismatch and use it as material. The canonical example is Don Quixote , a work which, according to his prologue, Cervantes conceived in a prison cell in Seville. Cervantes wanted to write a chivalric romance, but the gap between this form and his experience was too great.

Then he broke through the formal “prison”: he made the gap the subject of a book. Many of the Best American stories are set in prisons and Obesity, psychiatric hospitals. They are trying to break out, but I don’t think they will. One of the most interesting contributions, Kelly Link’s “Stone Animals,” is disobedience about a family who moves into always love you poems, a new house that, very gradually, turns out to be “haunted.” First a toothbrush becomes haunted, then the disobedience, coffee machine, the downstairs bathroom. The haunted rooms can no longer be used; the house becomes equivalent to Cervantes’s cell: all the narrative possibilities have been sealed off. The family has less and less space in which to live. The last sentence is creepy and vaguely polemical: “In a little while, the in the US Essay, dinner party will be over and the war will begin.” Indeed, let the war begin. Today’s literary situation is such that virtually all writers must, at who wrote civil disobedience, least initially, write short stories.

Several of the Best American stories, “Stone Animals” among them, are really novelistic plots crammed into twenty pages. The short story is trying to expand into a catchall genre. In fact, the novel is, at present, the only catchall genre we have; and US Essay, it is shrinking. Novels have gotten so short lately, with the disobedience, exception of on Floods Canada, those that have gotten very long. Most of the long novels fit under James Wood’s designation of “hysterical realism”—which, while ostensibly opposed to who wrote civil disobedience Puritan minimalism, actually shares its basic assumption: writing as a form of self-indulgence and vanity.

The difference is that, instead of eschewing what they consider to be wicked, the hysterical realists are forever confessing it. When Fishes Flew Walked. The recursions of David Foster Wallace and Dave Eggers—“I confess that I, reprehensibly, want to be loved; this very confession is another reprehensible ploy to make you love me”—are a dreary Catholic riposte to who wrote a dreary Protestant attack. It would be equally productive for every writer to start every book with an apology for cutting down trees which could have been put to better use building houses for the homeless; followed by a second apology for medieval church the paper consumed by who wrote civil the first apology. Here is the crux of the problem, the Obesity, single greatest obstacle to American literature today: guilt. Guilt leads to the idea that all writing is self-indulgence. Writers, feeling guilty for not doing real work, that mysterious activity—where is it? On Wall Street, at civil disobedience, Sloane-Kettering, in Obesity in the, Sudan?—turn in shame to who wrote the notion of writing as “craft.” (If art is aristocratic, decadent, egotistical, self-indulgent, then craft is useful, humble, ascetic, anorexic—a form of whittling.) “Craft” solicits from them constipated “vignettes”—as if to say: “Well, yes, it’s bad, but at least there isn’t too much of it.” As if writing well consisted of overcoming human weakness and bad habits. I Will Love. As if writers became writers by omitting needless words. American novelists are ashamed to find their own lives interesting; all the rooms in the house have become haunted, the available subjects have been blocked off. What remains to be written about? (A) nostalgic and civil disobedience, historical subjects; (B) external, researched subjects, also sometimes historical; (C) their own self-loathing; and/or (D) terrible human suffering.

For years, Lorrie Moore has only written about cancer. Warming Diagram. In A Heartbreaking Work of Staggering Genius , Dave Eggers implies that anyone who does not find his story compelling is unsympathetic to cancer victims; he describes in gory detail how he plans to who wrote civil eviscerate such people, how he plans to be eviscerated by them in turn. For writers who aren’t into always love, cancer, there is the Holocaust, and of course the items can be recombined: cancer and the Holocaust, cancer and American nostalgia, the Holocaust and American nostalgia. For the last combination, you can’t do better than Michael Chabon’s The Amazing Adventures of Kavalier Clay , with its memorable opening sentence: In later years, holding forth to an interviewer or to an audience of aging fans at a comic book convention, Sam Clay liked to declare, apropos of his and Joe Kavalier’s greatest creation, that back when he was a boy, sealed and hog-tied inside the who wrote civil disobedience, airtight vessel known as Brooklyn New York, he had been haunted by dreams of Harry Houdini. All the elements are there: the nicknames, the clauses, the five w’s, the Obesity in the US Essay, physical imprisonment, the nostalgia. (As if a fictional character could have a “greatest creation” by the first sentence—as if he were already entitled to be “holding forth” to who wrote “fans.”) Throughout the cat in the rain, novel, Chabon does actually generate a fair amount of who wrote civil disobedience, nostalgia—but then he goes and dumps the on Floods in Winnipeg,, entire burden of character development on the Holocaust.

Joe Kavalier is a master magician, an escape artist, a writer of fabulous comic books, a charismatic and fundamentally mysterious person—until, that is, Chabon explains to us that the reason Kavalier became an escape artist was to escape from Hitler. The reason he could produce a blockbuster cartoon superhero was that he had a psychological need to create a hero who could knock Hitler’s lights out on a weekly basis. W. G. Sebald’s Austerlitz has a nearly identical premise, minus the American nostalgia. Civil. It, too, features an authorial stand-in, a la Sam Clay, who finds in some other person a source of in the US Essay, narrative. Austerlitz is, like Kavalier, a human enigma who disappears for years on end, leaving trails of clues; in the end, the “solution” is nothing other than the who wrote civil disobedience, Final Solution. Austerlitz’s and Kavalier’s parents both perished, peculiarly enough, in the same Czech ghetto, Terezin. Austerlitz and Kavalier are both obsessed with moths; they both have Holocaust-induced problems with women. (Austerlitz’s one love affair, with a woman called Marie, fizzles out during a trip to the rain summary Marienbad, where he is oppressed by an inexplicable terror; later we understand that it’s because he is actually Jewish, and his parents were killed in civil, the Holocaust, and once they went on vacation to Marienbad.) It’s not that the big pathologies can’t be written about, or can’t be written about well; Oates’s “The Cousins” ( Best American 2005), for example, is about both the Holocaust and cancer, and is still a good story. Obesity US Essay. It consists of the letters between two cousins, aging women: one survived the civil, Holocaust and became a famous writer, the other grew up in America and became a retiree in Florida.

They were supposed to meet as children, but never did. The twist is that both cousins are interesting and mysterious; both have suffered; and they are bound by Obesity US Essay some hereditary, unarticulated, Zolaesque link. Among the novelists who write about the Second World War, I confess that my favorite is Haruki Murakami. Disobedience. Murakami’s The Wind-Up Bird Chronicle opens with a small, personal mystery—the disappearance of the global diagram, narrator’s cat—which turns out to be related to how the narrator never really understood his wife, who also disappears. Civil Disobedience. The two disappearances are subsequently linked to the occupation of Manchuria, the torture killing of a Japanese soldier, and when fishes flew walked, various other personal and global events. The narrator is moved by all the big historical themes that pass through the who wrote, novel, but he suffers more immediately from the loss of the rain, his cat—as in Brueghel’s picture of the farmer ploughing his field while Icarus drowns. We never learn exactly what the Manchurian occupation has to do with the missing cat. The big historical mysteries are related to, but do not seamlessly explain, the small everyday mysteries. By contrast, I feel sure that if Sebald or Chabon had written Wind-Up Bird , the who wrote civil, narrator would have discovered that his own father had been killed in the Manchurian campaign, and that’s why his wife left him and his cat ran away.

Murakami isn’t the world’s greatest novelist; you could say that his novels are all “botched” on some basic level. The turns in the plot are often achieved unsatisfyingly, by global warming dreams, or by a character deciding to who wrote disobedience sit in the bottom of a well; the narrators receive an inordinate amount of oral sex from bizarrely dressed middle-aged women. But botchedness also gives Murakami’s novels a quixotic dynamism. Murakami’s latest work, Kafka on the Shore , contains a prescient discussion on the subject of minor novels—in fact, on a minor novel called The Miner . The Miner is about a young man who has an i will, unhappy love affair, runs away from home, ends up working in a mine alongside “the dregs of society,” and then returns to his ordinary life. “Nothing in the novel shows he learned anything from these experiences, that his life changed, that he thought deeply now about the meaning of life or started questioning society,” Murakami’s narrator explains: it is completely unclear why the civil, author decided to write The Miner —which makes it particularly valuable to the narrator, by virtue of its very openness. Literature needs novels like The Miner , where you go into the mine and nothing happens; novels unlike Germinal , where you go into global, the mine and come out a socialist. Perhaps modern American literature has kept the worst parts of who wrote civil disobedience, Zola. Global For Kids. We lost the who wrote civil, genetic mysticism and the graphomania—all of us, perhaps, except Joyce Carol Oates—and we kept the guilty social conscience. Dear American writers, break out of the jail! Sell the haunted house, convert it to tourist villas. Puncture “the airtight vessel known as Brooklyn New York.” Write long novels, pointless novels.

Do not be ashamed to grieve about personal things. Dear young writers, write with dignity, not in guilt. How you write is how you will be read. My Life and i will always love, Times in American Journalism. Like Oedipus, we flout the warning, and we’ll act surprised, even outraged, when we find out who wrote civil, what we’ve done. Every now and medieval church, then he looked up to ask what Evo was saying, since at his seventy-two years of age, Hugo Blanco is nearly deaf. The problem with autonomy and who wrote civil disobedience, end-of-life decisions is largely a problem of information. It is not possible to be a German.

If it were, hardly anyone would like to be one. If anyone would stop doing his job should his income drop to $100,000 a year, he should not be doing that job. Issue 4 Gut-Level Legislation, or, Redistribution Mark Greif. Issue 4 My Life and medieval church, Times in civil disobedience, American Journalism Philip Connors. All useful poetry criticism since the cat in the rain, ’60s has come either from academics or from people committed to little magazines. Literature is only an art.

If it improves you, it does so the way health, riches, and elegant clothes do. There are plenty of clones, yes, but like Dolly the sheep, they age quickly and soon die. In the who wrote, age of BookScan, only an unpublished writer is allowed to Essay on Floods in Winnipeg, keep his dignity. It is in an aroused consciousness that the who wrote disobedience, solace and excitement of literature are to be found. As vague a categorical designation as “literary fiction” is, it bestowed on non-genre novels the gift of a brand. In paying homage to cat in the rain sincerity, “post-ironic” fiction more often confirms its exile from the who wrote civil, truth. Our generation seems far too aware that reading is safe and fun, that literature is spectacle.

Issue 4 Why Repeat These Sad Things? Meline Toumani. Issue 4 The Mystery Guest Gregoire Bouillier. Issue 4 Afternoon of the Sex Children Mark Greif. Issue 4 Two Stories John Haskell.

Issue 4 Melodramatic Installations Ilya Kliger. Issue 4 Three Stories Rebecca Schiff. Issue 4 The Joy of Edge Tools Misha Hoekstra. You, dear reader, are also supposed to be a clone among clones. And really, who’d be the wiser? Never trust a man who insists that he is sincere. How does Vollmann intend to be helpful, to save a life, to benefit someone? Issue 9 Summer in Samarkand, Part II Elif Batuman. Issue 2 Babel in California Elif Batuman.

Go to Uzbekistan now . . Essay On Floods Canada. . or you will never get departmental funding ever again? A specter is haunting the academy—the specter of close reading. n+1 is a print and digital magazine of who wrote civil disobedience, literature, culture, and politics published three times a year. We also post new online-only work several times each week and publish books expanding on the interests of the magazine.

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Civil disobedience | Britannica com

Nov 11, 2017 Who wrote civil disobedience, write my paper -

Civil Disobedience by Henry David Thoreau

95 theses rap yale In late August 2015, two pastors and five elders from the Early Rain Reformed Church 1 in Chengdu, Sichuan, signed a document entitled #x201C;Reaffirming our Stance on disobedience the House Churches: 95 theses,#x201D; an article that was accessed over thirty-eight thousand times in the first six months of its posting online [ 1 ]. The resemblance to when fishes walked, Martin Luther#x2019;s act of five hundred years earlier is who wrote disobedience not incidental, and while the hubris might bemuse, the document can be seen as a milestone of house church belief, broadcasting its challenge to the state and to the state-registered Protestant church in China. Luther#x2019;s first posting of theses in mid-1517 had very little effect. US Essay! It is too early to judge the significance of who wrote civil, this new statement in church history, but the fiery, authoritative language, the global warming diagram standing of its lead author within the house church movement and the growing import of the Reformed (Calvinist) sector of the Chinese church, mean it would be impolitic to dismiss this as a stunt of mimicry. Where Luther set out to dispute the nature of repentance and salvation, and question the Pope#x2019;s authority to issue indulgences to remit wrong, the Chengdu theses address a series of topics around sovereignty and authority as these pertain to God, the church, the government and the individual. There has been much written on government relations with religious bodies in disobedience China, and others have considered the nature of the newly resurgent Calvinist churches in China as political or socio-cultural entities, but there has been little study of their theology. 2 This article examines three of the most controversial aspects of the 2015 document: its analysis of church#x2013;state relations, its rejection of the #x201C;sinicization#x201D; of Christianity, and medieval church the excoriation of the state-registered church. These three are intricately linked, and derive from a particular reading of the bible, church tradition, and the role of conscience. The article focuses on church#x2013;state relations, showing how perspectives on the state church and sinicization stem from the same argument, and how #x201C;Reaffirming our Stance on the House Churches: 95 theses#x201D; develops out of pastor Wang Yi#x2019;s earlier writings and his reading of sixteenth- and seventeenth-century Reformed thought. We begin, however, with Luther. 2. From Wittenberg to West China. Why would a Calvinist pastor emulate Luther in who wrote posting 95 theses on an internet portal?

Was it a clarion call to Obesity US Essay, revolution, or something more akin to Luther#x2019;s set of civil disobedience, propositions for debate? A brief comparison of the two acts and their authors serves as an introduction to the context and theology of the Chinese document. The lead pastor of the Early Rain church, Wang Yi (b. 1973), is a prolific author and well-known spokesperson and commentator on Obesity the house churches in China, with strong connections to Chinese churches in civil disobedience North America. A former law professor, Wang has been a pastor in Sichuan since 2011, and has a robust media presence through his film reviews and writings in the secular press, as well as web pages and micro-blog. These latter host theological discussion threads as well as sermons and articles, and his published volumes (with mainland and Taiwanese presses, as well as self-published works beyond the cat in purview of the censor) include an examination of constitutionalism, a study of the house church movement, essays on Christian faith and volumes of poetry, film reviews, edited interviews and sermons. 3 The #x201C;new urban house-churches#x201D; that Wang represents are characterized by intellectual discourse and a mission for creating an open, #x201C;above ground#x201D; church that interacts with society. Their demographic, stance and outlook are quite different to the predominantly rural house church of the late twentieth century. Congregations are well-educated, young, and media-aware ([ 7 ], pp.

189#x2013;90). Conversion data speaks not of who wrote civil, healing miracles as in rural church surveys of the 1980s and 1990s, but of a quest for meaning among young elites whose spiritual need is understood as a release from individualism and global for kids the vacuity of civil, rampant consumerism. For such believers, Wang Yi holds out a message bridging intellectual thought and political action, charity work and justice ([ 4 ], p. 109). Wang Yi has framed much of his theological thought over the past decade within Calvin#x2019;s (or Calvinist) categories of discussion, although the overlap with Lutheran ideas is Obesity in the US Essay evident, whether in the language of two kingdoms or an Augustinian anthropology. The questions why emulate Luther? And why now? Invoke a wider context, and parallels between the two eras and authors are worth pondering. Who Wrote! Wang Yi shares a good degree of common cause with Martin Luther as a person and a thinker, which sits alongside a general reformed heritage of Lutheran insight (Wang takes sola scriptura and justification by faith as axiomatic). If the Holy Roman Empire of the sixteenth century experienced significant political and ecclesial tension, with contorted relations between imperial and local politics, church and culture, as well as serious questions over the rain summary, ecclesial funding, papal prerogatives and cultic revivals, the church in China is currently facing a similar array of tensions, fueling its charged thinking.

The Holy Roman Empire and the limitations of papal authority#x2014;spiritual and regnant#x2014;are met, for Wang, in the party-state and the Three-Self Patriotic Movement. Like Martin Luther, Wang writes across a range of genres for an avid audience of partisan readers. The writings of both Luther and Wang received immediate national and international scrutiny, and both are able popularizers, writing in an intelligible vernacular and utilizing popular media (whether wood block images or magazines 4 ) to disseminate views. Who Wrote Civil Disobedience! At the time of their thesis writing, each led the busy life of the early middle-aged: teaching, writing, defending contested views, acting as pastor/priest. Both have scholarly and practical interests in history and the law: mining church history extensively and taking recourse in global warming diagram the law when challenged (canon law for civil disobedience Luther; the Chinese constitution for Wang). Just as Martin Luther#x2019;s theology developed across lecture series, Wang#x2019;s theology has evolved over time. Many of cat in summary, Luther#x2019;s ideas resonate in Wang#x2019;s faith: from beliefs on church and state, to grace, to the need for discipline and obedience in churches. In his thinking on authority, Wang follows Luther in holding that no ruler enjoys power unless God wills it, and echoes the careful thought linking nation and church politics seen in the revolutionary manifestoes of who wrote civil disobedience, 1520 [ 9 ]. Wang emulates Luther in prizing the keys to Heaven as the medieval church true treasure of the church (Luther thesis #60; Chengdu theses #55, 62, 67), and takes from Luther and his heirs an abhorrence towards any confusion of the Kingdom of God with the Kingdom of the World, and a firm belief in ecclesial things for the ecclesial. At the heart of who wrote civil, Luther#x2019;s writing was a critique of the church that was deeply pastoral in US Essay implication: what happens when the apostolic successors betray their evangelical vocation? ([ 10 ], p. 49)#x2014;this is a core question for civil disobedience Wang of the state church, and argued in equally passionate terms. Romans 13 was a crucial text for cat in the rain Luther (and Calvin), and is a passage to who wrote, which Wang returns repeatedly over the course of warming diagram, his writings [ 11 ]. In method, the two sets of theses differ.

Luther#x2019;s #x201C;95 Theses on the Power and Efficacy of Indulgences#x201D; cohere around one central theme, which proceeds logically from step to step, creating in sum a sketch of the world at who wrote, the time and pinpointing its wrongs and falsities. Luther#x2019;s disputation is an invitation to argument, a gauntlet, and not a definitive statement of belief; it provoked an actual disputation of the gathered learned. By contrast, although the Early Rain church document invites response, it reads more credally, and Wang#x2019;s trial has been virtual. Global! There are significant differences too in who wrote civil disobedience approach: despite his attacks on the Roman Catholic church and the #x201C;far-fetched decrees#x201D; of the pontiff, Luther held that #x201C;by schism and in Winnipeg, contempt nothing can be mended#x201D; ([ 10 ], p. 32) and chose reform from within for as long as was possible, unlike Wang#x2019;s position on the state-registered church. It is who wrote disobedience reasonable to infer, however, that detailed comparison with Luther#x2019;s theology was not the intention of the Chinese church leaders. It is the symbolism of Luther#x2019;s life and action at Obesity in the US Essay, a time of great turbulence in church life that inspires. Luther#x2019;s steadfastness and self-belief, even to martyrdom, is the model being held up to the Chinese house church. In God#x2019;s war, as Luther wrote, we need #x201C;beware of who wrote, thinking Christ will achieve things in the earth quietly and softly, when He fought with his own blood#x201D; ([ 10 ], p. 81). Wang#x2019;s rhetoric and always life experience shadow Luther#x2019;s: in believing adamantly that the fight is of God, in determination and stance for #x201C;truth,#x201D; in willingness to face trial or prison, and in cleaving to the Word of God as the source for action and knowledge. Who Wrote Civil Disobedience! The great symbolic and spiritual truth of protest against church and worldly powers is captured in always love you poems the theses, whether protesting the degradation of temporal power in the ruling acts of the Chinese Party State or of spiritual power in the papacy. It is notable that the language of both men against detractors hardens over civil disobedience, time, whether in Obesity in the US Essay Luther#x2019;s lament questioning whether the Pope was the Antichrist ([ 12 ], p. 170) or in who wrote civil the Early Rain church#x2019;s denunciation of the Three-Self Patriotic Movement as an #x201C;Antichrist movement#x201D; (#76).

Luther brought significant change to the theology of the sector of the when fishes flew and forests walked church catholic that chose to follow him: from a reduction in the number of sacraments to a new understanding on transubstantiation to the assertion that church Councils may err#x2014;but has Reformed house church theology in China lived up to the promise signified by its posting of 95 theses? Church leaders have for some time regarded the new urban house church as a prophetic development. Wang Yi and Liu Tongsu see it as forming a new stage in house church history, taking over from the rural house church as the center of Chinese mission, in what they characterize as the Chinese church#x2019;s own #x201C;post-apostolic#x201D; age, as the church moves from an who wrote disobedience, era of personal experience to one of theorization and forming structures ([ 7 ], p. Global Warming! 112). The strategic importance of the urban church is, moreover, national: God wants, Liu and Wang boldly argue, to renew the whole of civil, mainstream Chinese culture through the urban house church ([ 7 ], p. 206). If the development of the medieval church urban house church thus represents a turning point in Chinese church history, does the publication of the 95 theses represent a new, bolder claim? This article suggests that the document both continues the prophetic understanding of the who wrote church (it is, after all, entitled #x201C; Reaffirming our Stance on the house Churches: 95 Theses#x201D;), but also expands it to a new horizon. The handing over of the baton to the urban churches represented a transfer of energy within the broader house church, while the 95 theses stake a claim regarding the entirety of the for kids Chinese Protestant church. As the attack on the legitimacy of the #x201C;state#x201D; church and the exposing of the ills of the authorities recall Luther#x2019;s claims against the Roman church, and as the who wrote civil impassioned language, the strength of the always love you poems assertions and the form of the who wrote civil disobedience theses evoke the symbol of on Floods Canada, Luther within that movement#x2014;and create a resonance between the figure of Luther and a leader such as Wang#x2014;it is difficult to who wrote civil disobedience, read the Obesity document as anything other than a call to a new Reformation. 3. Parsing the Theses.

In structure, #x201C;Reaffirming our Stance on the House Churches: 95 theses,#x201D; begins with initial clauses affirming God#x2019;s sovereignty as creator and authority over human beings and structures, acknowledging God as governor of the human conscience (#9) and who wrote the bible as the rule for human life and inerrant word of God (#12). The second section of in the US Essay, theses (#18#x2013;31) presents a concise summation of the gospel message through the lens of covenant, law and redemption. The core of the who wrote gospel is not just the fishes and forests walked renewal of individual human relationships with God through the who wrote disobedience sacrificial offering of Christ, but also signifies #x201C;the coming of the Kingdom of God, and that all rulers, countries and peoples on earth have been commanded to heed this gospel#x2014;and that includes China#x201D; (#30). 5 The following section (#32#x2013;39) addresses the cat in the rain question of the #x201C;Sinicization#x201D; of Christianity in China, adamantly refuting the possibility of any redemption via Chinese culture or love outside of Christ, and presenting an (Romans-heavy) analysis of the state of China#x2019;s relation to God and the limits of natural law. The fourth and fifth sections discuss the authority of Christ given to the church, and the relation between the disobedience church and the state as that between two kingdoms.

The church submits to the authority of the #x201C;sword#x201D; of government, while defending its right to protect its own work of preaching the gospel. The nature of the kingdoms and the ideal of absolute separation between church and state comprise the greatest number of clauses (#45#x2013;72), while the final part of the document attacks the stance of the Three-Self Principles Movement and its #x201C;satanic#x201D; relationship with the government. Medieval Church! Two things are immediately apparent in reading the ninety-five theses: the recurrent emphasis on China and China#x2019;s place in God#x2019;s world, and the marked drawing on who wrote civil a framework of covenants and medieval church a language of depravity, which are usually identified as Calvinist in China. 6 The coherence and indurate strength of the declarations derive from who wrote, combining basic theological propositions taken from Calvin#x2019;s Institutes and the Westminster Confession#x2014;expressed in the document in terms of scriptural references#x2014;with extensive application to a mainland Chinese environment. A central theological datum for Wang, for example, is freedom of conscience, which is global diagram linked to the church#x2019;s freedom and so to church#x2013;state relations, to questions of who wrote disobedience, what is legal and illegal, to who has ultimate authority over the conscience, and to the bible in its role as #x201C;the constitution of the church.#x201D; The premise often guides the argument: forcing a non-biblical standard onto a Christian, for example, is #x201C;to destroy humanity#x2019;s conscience and rationality, and to attack God#x2019;s rule over a person#x2019;s conscience#x201D; (#16). 3.1. Church and State. On Floods! Church#x2013;state relations form the disobedience greater part of the theses. Medieval Church! The introduction to disobedience, #x201C;Reaffirming our Stance on the House Churches: 95 theses,#x201D; offers the theses as the basis for dialogue with the government, and invites comment and debate from believers in other churches who can affirm the document and who want to join the dialogue. The final clause, #95, notes that the statement was timed to coincide with the 60th anniversary of the imprisonment of house church leader Wang Mingdao and of the government attack on the #x201C;Wang Mingdao Anti-Revolutionary Clique#x201D; in 1955, and so to mark sixty years of oppression of the house church and to #x201C;defend the church before government and society.#x201D; The house church proclaims its willingness to meet with representatives of the i will love state, whether local or national government, at any time and place they wish#x2014;but the dialogue is to who wrote civil, be based on these theses and on the church#x2019;s theological standpoint.

This is an acknowledgement of a certain stalemate in relations: the Chinese government has accepted that the #x201C;extra-legal#x201D; situation of the house churches cannot continue indefinitely, but expected announcements on i will you poems their regularization have been continuously postponed, and who wrote indeed, the latest revisions to the Regulations on Religious Affairs seem to propel house churches back towards an medieval church, illegal position. 7 The church, meanwhile#x2014;and especially the who wrote civil disobedience rights#x2019; defense faction of which Wang Yi is a lead proponent#x2014;wants to be open and when fishes legal, but not at the cost of suppressing the memory of its martyrs. Authority is religious, argues the church document. All humans are governed by God (#5), and all authority comes from God (#6): the only legitimate reason we obey laws, is because they are instituted by who wrote, God (#7). Medieval Church! All have freedom of conscience (#10), but God is Lord over every conscience, and no human laws can exculpate from moral responsibility before God (#9): the choice for all is between obedience to God and enslavement to human authorities. The means that knowing God#x2019;s will is the bible, and once we jettison the bible and follow any external standards or authorities, our conscience remains neither moral nor secure (#14, which quotes Luther directly to this effect). To submit to civil disobedience, non-biblical demands is to betray freedom, and no-one can demand this of another human. Clauses 20 and 21 encapsulate both the basis of fishes flew and forests, resistance to civil, the government and the perceived perfidy of the registered church: 21. This means that when anyone wants to become the medieval church ruler of our life, and wants to replace the will of God with their own will, or demands our unconditional submission, worship and praise#x2014;no matter whether our wife, our parents, or children, or the government or ruling party; no matter whether they come in tears or bearing a sword#x2014;this type of will, these demands, are all in essence religious in who wrote civil nature. These demands become the #x2018;god#x2019; of a family, a company, or a state; they demand the loyalty and global diagram for kids compliance of people#x2019;s consciences. 22.

Morally, this type of will and these demands are evil. They are in disobedience opposition to God, and to humanity. Submitting to this type of will and the rain these demands is who wrote disobedience likewise evil, idolatrous action. Having established the basis for authority, and reiterating that Chinese society remains under the sovereignty of Christ whoever is in power, and when and forests walked that in spiritual reality it is civil disobedience Christ who governs and manages history and the rain summary human hearts (#43), the authors set out their understanding of church#x2013;state relations. The church, the body of Christ endowed with the authority of civil disobedience, Christ, is #x201C;a kingdom that no eye can see#x201D; (#44), and relations between church and state are therefore those of two #x201C;kingdoms/countries#x201D; (#x56FD;#x5EA6;) and not those between a state and a subordinate religious authority, as the Chinese government might hold. In church history, claims the document somewhat magisterially, these have been understood as the relations between the when fishes flew and forests walked #x201C;City of God#x201D; and #x201C;City on Earth,#x201D; or between the spiritual and secular kingdoms, or the #x201C;already but not yet#x201D; of the eternal kingdom versus the #x201C;doomed to destruction#x201D; present world (#45). When the church in China is asked, therefore, whether its faith is antagonistic to who wrote civil disobedience, the government, it responds by asserting that God#x2019;s kingdom has already come to China, and no sword may stand against it (#49); that while the church is fishes walked obedient to who wrote, authorities, it has never belonged to any given state or political power (#50, although this does not mean individuals may not oppose it, when their rights are abrogated); and that, just as the cat in the rain state has been given the authority of the #x201C;sabre#x201D; to manage social order; the who wrote civil disobedience church has been given the mission of the gospel, to witness to the truth (#53). The critical balance of global warming, power between the sword of state and the #x201C;keys of the who wrote disobedience Kingdom of Heaven#x201D; that the church possesses, or the principal of #x201C;the separation of church and state#x201D; (#62), imposes responsibilities and restraints on each: for the church to oppose the on Floods in Winnipeg, Canada sword would be to oppose God (#54), while the government cannot oppose God in who wrote civil refusing the church the right to preach. Since the freedom to preach the gospel comes from Christ, no country on earth has the power to prevent preachers from travelling across territories and organizing worship (#57).

Moreover, just as the church cannot divest itself of this mission on the pretext of complying with extra-biblical or secular laws, nor can it place its glorious mission concerning the eternal soul of medieval church, humanity under the control or examination of governments or other organizations: to do so would be to #x201C;sell God#x201D; (#58, 61, 72). While the things of God and the things of Caesar co-exist, God#x2019;s are internal (#65) and do not come under the sphere of Caesar (#64); no secular power can manage or judge conscience or faith (#68). It is Christ who has distinguished the two powers (#66), and the church cannot offer its power to transient government or economic powers, or unite its structures with those of the ruling powers, thereby confusing what is of God and of Caesar. The absolute nature of the disobedience language on when flew church and state is who wrote clear. The statement is also clear on its intended outcome: as soon as the state gives up its attempts to control church doctrine, personnel and evangelization work, the always you poems church will willingly comply with external administrative requirements in the name of public order, such as registration with the civil affairs department (#91).

8 Elsewhere, Wang Yi has written at length on church and state, codifying the house church demands and expanding on the theological and legal ramifications of upholding the central tenets of freedom of conscience, the bible as the church#x2019;s constitution, and religion as a non-political entity. His own views are, if anything, more polemic than the 95 theses. However, Wang#x2019;s language suggests a subtle balance between gospel and constitution, and his strategy is to address these in tandem. Wang#x2019;s starting point is that the house church#x2019;s demands are the demands of the civil disobedience gospel#x2014;and ought to be respected within the scope of the Chinese Constitution and China#x2019;s position as a signatory to various international treaties. The church is not fighting for new rights, but #x201C;asking the state to acknowledge and respect the freedom we already have#x2026;#x201D; ([ 14 ], p. 367). Medieval Church! Nor is the church, Wang iterates, demanding democracy or the rule of who wrote civil, law; the church can and will exist under many forms of government. The only thing it demands, he notes echoing Barth, is the freedom to worship and to spread the gospel. Apart from the state#x2019;s role in guaranteeing the cat in the rain constitutional right to freedom of religion (a clause he suggests #x201C;exists in name only#x201D;), #x201C;the mission of the gospel has nothing to do with state power.#x201D; ([ 14 ], pp. Who Wrote Civil Disobedience! 364, 362). On the question of legality#x2014;and where human laws clash with divine ones#x2014;Wang#x2019;s rhetoric is frank, and combines an appeal to Christian conscience with a defense of the Christian moral and legal position.

Over the last sixty years, he admits, the house church has #x201C;continuously violated the law#x201D; in worship, doctrine, theological education, children#x2019;s Sunday school, charitable work, and so forth ([ 14 ], p. Canada! 360). By #x201C;non-violent non-cooperation#x201D; the church has comprehensively violated China#x2019;s administrative regulations and laws: but the disobedience more pertinent question, he argues, is whether the state itself has violated them. The state, Wang insists, has #x201C;continuously trampled on its own constitution and laws#x201D; in an #x201C;illegal, autocratic and barbarian fashion,#x201D; as he gives example after example to substantiate the claim of #x201C;mistaken application of the law#x201D; in authorities#x2019; implementation of the various documents pertaining to religious activities from the 1950s through to the 2000s ([ 14 ], pp. 360, 365; [ 15 ]). In various essays, Wang (the former lawyer and constitutional historian) discusses the different types of regulation in force in China, and, like others, challenges the decision to channel religious #x201C;law#x201D; within administrative regulations, overseen by the party-state and Essay not judicial bodies [ 16 ]. A growing literature by scholars and activists attests to contradictions in current legislation, with Christian believers among the most active in calling for the government to who wrote civil, implement its own stated ideal of in Winnipeg,, rule by law [ 17 ]. 9. The internal question for the church, suggests Wang, is whether it has violated that #x201C;higher, more worthy law#x201D; ([ 14 ], p. 360). Wang triangulates between Augustine, Luther and Calvin in his thinking on conscience, authority, and the nature of the who wrote disobedience church, with substantial reference to medieval church, Samuel Rutherford, and figures such as the Scottish #x201C;puritan#x201D; Robert Murray McCheyne. In discussing three stages of conscience that Wang discerns in St Paul, for example (from natural, to religious, to gospel, based on who wrote disobedience Romans 1 and summary 2), Wang frequently cites Rutherford, one of the civil Scottish Commissioners to flew walked, the Westminster Assembly and author of Lex, Rex [ 18 ]. Rutherford is noted for civil his early reasoning on violent resistance to political sovereignty, constructing on the basis of Romans 13 a conceptual apparatus able #x201C;to appropriate Paul#x2019;s exhortation to the rain, obedience in the service of a justification of resistance#x201D; ([ 19 ], p. 140). In tracing Wang#x2019;s mentors, we can see doctrinal, political and personal inspiration: Rutherford not only set out ideas of who wrote, limited government and constitutionalism, but a divine mandate for Presbyterian forms of global warming diagram for kids, church government, and endured banishment and the burning of civil, his books. While Rutherford was strongly opposed to the deification of conscience and its absolute liberty, we can find in his work the source for two central features of Wang#x2019;s thinking as embedded in the 95 theses: the conscience as #x201C;an understanding power#x201D; according to which we will have to medieval church, give an account of ourselves, and the Word of God as #x201C;the rule of Conscience#x201D; ([ 20 ], pp.

4, 10). The question of obeying conscience or state authorities has not been a merely intellectual exercise for Wang and the Early Rain church. Experiences such as the shutting down of the church in 2009 by who wrote civil, local authorities, at first on #x201C;fire safety#x201D; grounds and subsequently as an #x201C;unregistered public organization,#x201D; have been the basis for fishes flew a more developed theological and practical stance on church#x2013;state relations [ 21 ]. Civil Disobedience! At the same time as being willing to suffer inconvenience/detention and call for a prayerful response, the church has defended itself vigorously to the local authorities, arguing that the use of the church name on law enforcement documents enabled it to be a legal plaintiff, that the enforcement procedure itself was illegal, and that the act denied church members their constitutional right of association. As Wang Yi notes, switching the law enforcement of churches from Public Security, to the Religious Affairs Bureau, to the Civil Affairs Bureau was potentially good for house churches#x2014;but denying them the global diagram for kids right to register as civil organizations left no legal space for their existence ([ 15 ], p. 26). For Wang, the legal process brought two insights: that the question of freedom of civil, belief was now a broader one of free assembly and the church needed to engage in consensus building with other intellectuals over such freedoms, and that the church needed to question administrative definitions of #x201C;church,#x201D; and wrest this back as a theological concept, #x201C;a group of people called out by God#x201D; ([ 22 ], p. 41). A perhaps more remarkable example, and parallel case of Wang combining doctrinal and legal argument, concerns church schooling. In discussing the #x201C;Reformed School#x201D; instituted by his church and responding to the question of Essay on Floods in Winnipeg,, whether it was then legal to run a church school, Wang sets up a dichotomy.

It is who wrote civil clear that at one level, setting up a school was an illegal act contravening Article 8 of the Education Law (based on Article 36 of the Constitution) which enshrines #x201C;the separation of education and religion.#x201D; Under a system of #x201C;unified state and religion#x201D; (#x653F;#x6559;#x5408;#x4E00;), with stipulation for education to be #x201C;nationalist, collective, internationalist and communist,#x201D; it is i will love you poems inevitable that Christianity will clash with the constitution [ 23 ]. While Wang argues for the absolute separation of disobedience, church and state, he and his church elders will, he vows, single-mindedly oppose the separation of education and religion. His legal argument turns on the right of citizens to religious belief, a right denied to children in this instance. Here a more militant aspect comes into play: the church of the Lord has no other option, argues Wang, than to refuse to separate education and religion, as he advocates the recovery of Christian education and the rebuilding of church schools. The dialectic tension between the two kingdoms is evident: for the Christian, whose constitution is the bible, this is US Essay what #x201C;accords with the law.#x201D; Wang cites scriptural warrant, arguing (from Proverbs 22: 6 and 2 Chron. 7: 5) that educating children is an offering to God, and who wrote not a right that parents can give away. When the possibility of Christian education exists, to when fishes and forests walked, deny this is #x201C;testing God with children#x2019;s fate.#x201D; Having established the breach between state and who wrote civil disobedience church worldviews, Wang proceeds to outline a legal space between the always bible and the Chinese constitution which provides for who wrote civil disobedience a medium-term reconciliation. Again, this works via recourse to international treaties, which, argues Wang, give parents priority in determining the type of i will always love, education, and children the freedom to who wrote disobedience, religious and moral education. As he also notes, China#x2019;s own Education Law has provision for religious schools (under State Council regulations), setting precedent for their acceptance as legitimate legal entitles [ 23 ]. 10. In Wang#x2019;s thinking, a stance for freedom of conscience and for the achievement of constitutional rights is i will you poems both a continuation of the work for the gospel of house church martyrs such as Wang Mingdao, and a gift to wider society in opening up civic space (this latter is why Alexander Chow wants to discuss Wang et al. as #x201C;public theologians#x201D; rather than #x201C;Calvinist#x201D; ones [ 6 ]).

It is also the who wrote civil disobedience only way to understand the history of church#x2013;state relations in in Winnipeg, the second half of the twentieth century, since the oppression of the church, Wang argues, has been political not legal, and the church#x2013;state clash a matter of politics not law. From the church#x2019;s point of view, he notes, questions of worship, doctrine etc., are all matters of faith not politics: the government has politicized faith through its sixty years of who wrote, persecution, turning the house church question into a political question ([ 14 ], pp. 362#x2013;63). This line of argument speaks to summary, fears both in the house churches that the Reformed sector has been #x201C;politicizing#x201D; faith (which Wang defends robustly, pointing out that the premise for not registering through the TSPM is not wanting to politicize church), and fears in society more generally that the church is meddling in politics. (As Liu Tongsu notes, when the church is criticized for #x201C;playing politics,#x201D; this is who wrote disobedience usually because #x201C;politics#x201D; is widely regarded as meaning #x201C;power games,#x201D; rather than public affairs or public policies [ 24 ].) For Wang, the only way to depoliticize the question is for the state to end oppression and guarantee religious freedom. If Wang insists on a transcendental source for secular values such as liberty or constitutionalism, 11 in writing for Christian audiences, he offers a nuanced version of freedom of conscience. In a letter to on Floods in Winnipeg, Canada, #x201C;Brothers and Sisters who have dedicated themselves to serve the Reformed Presbyterian Church,#x201D; he notes that the freedom the church has is #x201C;the freedom of conscience brought by the gospel,#x201D; and offers an anecdote to show the nature of this freedom and how it is linked to the church#x2019;s simultaneous existence in two states/kingdoms. An outsider had commented to Wang on how the Early Rain church lived in truth #x201C;as if you weren#x2019;t living under the who wrote disobedience CCP#x201D; [ 25 ]. Although he was not a believer, the speaker continued, he could see that the church was the freest group in all China, and that no other collective spread the faith or discussed Chinese society with such a lack of cat in, scruples. This, for Wang, was important affirmation that living in fearless freedom really did equate to living outside of party-state control, embodying in community the truth that #x201C;the church is another kingdom/country.#x201D; The transformation that the cross brings is manifest, he explains, in #x201C;a counter-cultural culture, a counter-governmental government,#x201D; where money is for distribution and power is for serving others, and where members can speak in a bounded freedom. Church life is qualitatively different from life in the secular world, since the church is who wrote civil disobedience #x201C;the community of those who enter the Most Holy Place,#x201D; a sacred place of truth and protection. 12 In contrast to an older generation of so-called #x201C;cultural Christians#x201D; who have eschewed church community, the generation of the Reformed Church under its young leaders has put a premium on community and especially small-group life.

Wang#x2019;s views on church#x2013;state relations are internally consistent and he is diagram for kids widely viewed as a prophetic voice in the house church movement. However, as may be clear from the description above, they also raise significant questions. The 95 theses document arrogates to the church the right to who wrote, define relations with the state, based on a biblical view and on warming diagram for kids a particular reading of theological history, leaving little room for dialogue. Wang might argue that the theses are based on the Westminster Confession [ 26 ], but on such key points as the balancing function of the civil magistrate in who wrote disobedience its judicial and deliberative functions#x2014;the authority of the magistrate regarding not just orderly worship but also doctrine and the right to call synods (see [ 27 ], Ch. XXX.3)#x2014;he eschews the original (and the view of cat in summary, Calvin) and follows the later revisions and exclusion clauses of various Presbyterian bodies. 13 More critically for ecumenical relations and relations with the state, Wang#x2019;s views disregard other (non-Calvinist) theological constructs of church#x2013;state relations, and do not allow for the possibility of their legitimacy, or for development within Protestant churches on the matter. 14 The tendency to use Calvinist theology as a proxy for Christian theology vis-#xE0;-vis the civil disobedience state is compounded by a tendency to speak for the entire house church, and to regard Reformed doctrine as unquestionably normative for this disparate body, a move problematic both for the house churches and for the post-denominational emphasis of the (state) church nationally. 15. While the church proclaims its Calvinist heritage, the theological basis and scope of Wang#x2019;s pronouncements merit further discussion.

Certain elements are explicit: a Calvinist political community under the lordship of Christ, with both state and Essay on Floods church accountable to God; the church as a restored community; a neo-Calvinist belief in the limited role of government and civil protection for religious freedom; a Lutheran call to take up a (metaphorical) sword when the state transgresses into the spiritual realm. Other elements are less clear, such as the anticipated relation of the civil disobedience two kingdoms to the Kingdom of God, as well as to each other#x2014;along the lines of a Kuyperian refining of spheres of sovereignty and in the the function of government itself. Does the stress on imago dei in who wrote civil disobedience the 95 theses imply that governance is Obesity good and fundamental to human life? A more positive Calvinist view of the role of the state in God#x2019;s overall economy and in transforming society seems tempered by the experience of the Chinese state, but it is unclear how this experience filters back into who wrote civil disobedience doctrinal statements. Under-theorized questions include how life outside of the church, that part under state authority, is the rain summary connected to God (especially given that the Communist view of all life under its purview parallels the church one), and who wrote civil how the i will love you poems church conceptualizes participation in secular life as individuals and communities, in light of Wang#x2019;s #x201C;Christian first, citizen second#x201D; formula. The document is silent on such questions as the dangers inhering in elevating individual conscience above legal systems (thesis #10)#x2014;whilst holding to equal separate spheres#x2014;and of the consequences in a country where legislation gives primacy to who wrote civil disobedience, the state over individual autonomy ([ 5 ], p. Summary! 158). One could argue that the civil positive engagement with society, especially over questions of public or civil space, by Wang and the rights-proclaiming Chinese churches, is actually aimed at enabling a separate space, a Lutheran-type sphere for the church to be church, in warming for kids a model more akin to the older house-church version of separation than its Calvinist-leaning leaders might suppose. Despite the much publicized work of select Christian lawyers and rights activists, the disobedience social reform, or kingdom building element of house church work is still relatively inchoate#x2014;although it may be premature to expect answers and action when some house churches are still fighting for the basic right to cat in, exist. 3.2. The Sinicization of Christianity and Denunciation of the TSPM.

If explaining a house church ecclesiology forms a major concern of who wrote civil, #x201C;Reaffirming our Stance on fishes flew and forests the House Churches: 95 theses,#x201D; the civil disobedience church#x2019;s position on two other significant issues derives naturally from the premises and arguments above. The nature of #x201C;Chinese Christianity#x201D; has been contested since the earliest days of the Protestant mission, and has been a focal question for two recent constituencies, the i will always academic study of Christianity in China, often termed Sino-Christian theology, and who wrote theologians in state-approved seminaries, particularly within the #x201C;Theological Reconstruction#x201D; movement. The second issue, a trenchant critique of the role the state church has taken vis-#xE0;-vis the always love authorities, is already implicit in who wrote disobedience the account of church and state. The remainder of this article offers some brief pointers towards reading these two questions and their subsurface debates. The house church#x2019;s stance in the 95 theses on both issues is unequivocal: anyone advocating, for example, the #x201C;sinicization#x201D; of Christianity is #x201C;denying Christ#x201D; and #x201C;will fall under God#x2019;s righteous curse and judgement#x201D; (#36). The list denoting what #x201C;sinicization#x201D; might mean appears comprehensive: 37. This kind of advocacy or demand for Obesity in the a #x201C;sinicization of Christianity#x201D; includes claims for the worship of the unique God revealed in who wrote civil disobedience Scripture within traditional Chinese culture and religion, or for a means of saving grace akin to or identical with that of the atonement of Jesus Christ; advocating that in Obesity US Essay traditional Chinese culture or religion there is disobedience revelation of salvation outside of the unique God of the bible; advocating that the basic doctrines of the church catholic must, or need, be adapted to Chinese cultural traditions or contemporary society or political system; advocating getting rid of the historic Christ for some #x201C;cosmic Christ#x201D; theory and holding that Chinese traditions contain the way of medieval church, salvation of Christ; diluting or denying the substitutionary atonement of Christ on the cross by means of who wrote, #x201C;justification by love#x201D; or other such tenets consonant with traditional Chinese moral thinking. 38. The church must oppose the #x201C;sinicization of the rain, Christianity,#x201D; that is, oppose the twisting of the gospel by culture, or the use of civil disobedience, politics to bind faith, or using Chinese traditions that are not faithful to God to sever from the traditions of the i will always love you poems universal church that are faithful to God. The referents are unstated, but it is possible to tease out three types of thinking implicated in the critique in who wrote civil disobedience #37. The first is the least well-defined: those claiming that the warming for kids Jewish/Christian God can be found in classical Chinese texts, and that these texts may have a Christian redemptive function.

Debates over who wrote disobedience, whether the #x201C;Shangdi#x201D; of early canonical texts is the same God as referred to in Hebrew and Christian scriptures have occupied Protestant scholars since the nineteenth century, and provided cause for much acrimonious debate and division, but there are very few in walked the church who have advocated an alternative route to salvation from these, especially in the present, and most contemporary work on Christian#x2013;Confucian etc., dialogue is academic rather than confessional. 16 The timeline gives a clue to the grounds for the objection: thesis #32 explains that God used Chinese culture and who wrote civil disobedience wisdom in the past to reveal God to China, but the new covenant of Christ (#40) supersedes any earlier stages of revelation through nature or conscience. The second set of those #x201C;twisting the gospel through culture#x201D; seems potentially to encompass all engaged in any form of indigenization or in culturation work adapting doctrine to Chinese culture or society#x2014;that is, much of the in the US Essay history of Chinese Christian theology#x2014;and appears predicated on belief in a supra-cultural gospel, separated from the linguistic forms and cultural meanings through which it is transmitted. This may be an over-reading of what is intended in the Early Rain document (indigenization is only sometimes a matter of transmuting core doctrines), but the text might be read as an undifferentiated attack on disobedience everything from the work of liberal, church theologians in the bensehua #x672C;#x8272;#x5316; or bentuhua #x672C;#x571F;#x5316; (#x201C;indigenization#x201D;) movements of the early twentieth century through to the writings of the rain summary, a thinker such as He Guanghu in the 2000s arguing that Christianity should start out from social reality. Reference to the cosmic Christ and #x201C;justification by love#x201D; are more straightforward to delineate: both address the who wrote theology of the cat in the rain former head of the TSPM, Bishop Ding Guangxun. Ding#x2019;s work drawing on Teilhard de Chardin is disobedience well-known, as is his foregrounding of a God of love#x2014;alongside a widespread (mis)belief that Ding denied the core Protestant doctrine of justification by faith (see e.g., [ 31 ], p. 7).

A discussion of contextualization in Chinese Christianity is beyond the scope of this paper, but it is a little ironic that a church with such a strong denominational and transplanted historical context shaping the parameters of its theology should be so readily dismissive of others#x2019; attempts to engage their cultural setting. The danger of damning cultural adaptation of core doctrine is i will that of tainting all indigenization moves, and of discouraging engagement with liberals by who wrote, anathematizing their extreme manifestation. Zhao Zichen, revered theologian and, presumably, epitome of those targeted, wrote in 1947, #x201C;to the Chinese, God speaks as if He were a Chinese,#x201D; and yet for all, #x201C;the Word goes out the rain over against their particular existing environments#x201D; ([ 32 ], p. 482). Who Wrote! This same Zhao who saw in Confucius #x201C;a clear revelation of God, though only in certain particulars#x201D; and the indigenous church as #x201C;one which conserves and love you poems unified all truths contained in the Christian religion and in China#x2019;s ancient civilization,#x201D; also did his utmost to who wrote civil disobedience, evangelize China and to #x201C;follow Jesus#x201D; personally, as did many of the academic theologians of the day [ 33 , 34 ]. Essay In Winnipeg, Canada! The potential for misrepresentation of #x201C;Sinicizing#x201D; attempts among liberal theologians is clear, but the thesis gives no context: one of the most active periods of conceptualizing a #x201C;Chinese church,#x201D; for example, was the 1920s, in the midst of who wrote civil disobedience, national crisis about what it meant to be Chinese, when not to when and forests walked, engage with the question would have been negligent. A set of theses is disobedience necessarily concise, but the omission of specificity threatens to blur the argument. Ding Guangxun did not deny justification by faith, arguing only that Christians erred when they paid attention to global warming diagram, this to the exclusion of works, yet the who wrote civil tendency to repeat this statement unexamined has extended well beyond Chinese evangelical scholarship.

17 In place of cat in summary, #x201C;sinicization,#x201D; house church voices have called for the #x201C;evangelization of China, the kingdomization of the who wrote civil church, the Christianization of culture#x201D; (#x4E2D;#x56FD;#x798F;#x97F3;#x5316;, #x6559;#x4F1A;#x56FD;#x5EA6;#x5316;, #x6587;#x5316;#x57FA;#x7763;#x5316;). It remains to be seen how the #x201C;Christianization#x201D; of always, Chinese culture may proceed without the evisceration of the who wrote civil disobedience Chinese or imposition of foreign cultural forms. A notable trait among urban house church writers is to acknowledge United States church partners for material help, training, and as a dialogue partner#x2014;and yet to seem to see this as a neutral, culture-free Christianity. While the anti-sinicization theses are aimed at a spectrum of academics and theologians and a range of i will always, beliefs on who wrote civil Christ and culture, the attack on the state church (#73#x2013;#95) is directed at one facet: its betrayal of the keys of Heaven entrusted to it, through collusion with the ruling authorities. There is a clear link between the extremely rigid separation of spheres of church and state described above and the rejection in totality of the TSPM, which relates back to love you poems, the church#x2013;state split of the 1950s (alluded to civil, in #95) and the sense that the church #x201C;sold out#x201D; on the faith in the decisions made. Medieval Church! The house church, the document states, will not accept any censorship or monitoring by the government, any training or registration or interference in who wrote disobedience appointments, any financial controls or limitation on worship (place, age of participants, content); any slander against or persecution of missionaries in China; any church officers who also work for the government or in political parties; any notion of #x201C;religious affairs#x201D; as part of government business (#74, 86, 87). To do so betrays the authority entrusted to the church and #x201C;joins in the oppression of the when true church#x201D; (#75); it is the sign of a corrupt and who wrote idolatrous church, a whore not the bride of Christ (#83), a #x201C;false church#x201D; that has given itself over to political power (#79), a #x201C;scheme of Satan#x201D; that denies the kingdom of Christ is i will you poems higher than nations on earth (#76). The house church must #x201C;fight to who wrote civil, death#x201D; for the invisible keys to the kingdom and power of the gospel (#82), and uphold its three core principles of the (inerrant) Bible as its guide; Christ as the only head of the church, and the separation of church and state, with the church submitting to government power in the sphere of governance and holding to freedom of conscience in i will always love you poems matters spiritual (#78). The passion is evident, as is the combination of loyalty and theological absolutism, based on a certain reading of scripture and of Reformed theology. Making #x201C;two kingdoms#x201D; theology and civil the separation of church and state the central dogma of faith has had a clear concomitant effect on the scope and when flew walked direction of theological debate for the Early Rain church. While one can understand why the current assault of government advice to registered pastors as to what local and national issues merit attention, and indeed what they might like to focus on in their preaching, might repel pastors such as Wang Yi, such language#x2014;which echoes nothing so much as the tone of the Vatican on communists in the 1950s#x2014;makes reconciliation between the registered and unregistered churches almost impossible to conceive.

It also represents a partial reading of both Chinese church history and who wrote disobedience Reformed tradition, as suggested above. On the debates of the 1950s, others within the house church movement have taken a more conciliatory approach regarding the decisions that the fledging unified church took to maintain its existence, including Wang Yi#x2019;s co-author Liu Tongsu; a careful re-reading of the debates and Obesity in the of the historical situation of the who wrote disobedience Chinese church in the Republic and when and forests the early years of the PRC is imperative to any progress on this question ([ 35 ], p. 207). Wang Yi#x2019;s particular reading of Calvinist tradition on church autonomy (versus independence) and who wrote his heavy dependence on American interpretations and experience over, say, European modes of love, church#x2013;state relations, have channeled the course of disobedience, debate, a debate which will continue to Essay in Winnipeg,, have ramifications within the house church movement and nationally. South African theologian Denise Ackermann notes that #x201C;We say God is love; we do not often say that God is freedom,#x201D; and who wrote civil recounts how the neo-Calvinism that dominated Reformed South African theology almost deterred her from finding the #x201C;stunning depth#x201D; in global Calvin#x2019;s writing on freedom, that freedom which enables consciences to rise above the law and resist tyranny, whose embrace permits true service of others ([ 36 ], pp. 150#x2013;55).

In contrast, freedom of conscience is who wrote a cardinal tenet of Wang Yi#x2019;s theology (whereas God as love is more problematic because of the association of that theme with TSPM theologies). It is easy to see why a Chinese lawyer and medieval church constitutional expert would be drawn to Calvinist thought and to the central question of civil disobedience, church#x2013;state relations. The exponential growth in academic interest in Calvinism in in the China attests to broader interest in such thought ([ 5 ], pp. 156#x2013;57), 18 while Wang Yi himself invested considerable time in translating into Chinese Douglas F. Kelly#x2019;s volume The Emergence of civil disobedience, Liberty in the Modern World: The Influence of Calvin on Five Governments from the Sixteenth through Eighteenth Centuries [ 37 ]. If anything, one might argue that Wang Yi has spent too much time reading sixteenth- and when seventeenth-century theology, seen in hyperbolic language and in the revivifying of debates in contemporary China soaked in the 1584 Black Acts, monarchical tyranny and National Covenant. We can hold in tension two conclusions. The first is the who wrote civil courageous, and i will love timely stance on the gospel and on such questions as the rule of law and who wrote role of a constitution that the Early Rain church document represents. The cost to the house church of its beliefs has been very great over the last sixty years, and in the the sacrifice has given the church a strong moral voice in debate, a voice and civil disobedience confidence that it is now deploying to good effect in the interests of the rain, other citizens. Given China#x2019;s contradictory relations with its judiciary and constitution as well as with international legal bodies, and set against a background of the state strengthening its control over churches, it is both timely and dangerous to dissect the who wrote disobedience constitution, or to write openly of teaching school children about the Tiananmen massacre. Grounding legal activism in Essay on Floods Canada theology has provided the same impetus and strength that drove an older generation of house church activists. In an era when the Chinese government is dealing with global aspirations to disobedience, theocracy on cat in the rain summary its north-west borders, a propulsion to absolute division between state and civil disobedience religion also provides much food for political thought.

This tendency towards the absolute, however, furnishes the second conclusion. Wang Yi and the Early Rain church 95 theses have avoided much of the more nationalistic aspects of Calvinist thought and when fishes flew and forests of other sectors of the Chinese church in their analysis of church#x2013;state relations, and two kingdoms theology may contribute to a way beyond recent advocacy of Chinese exceptionalism, or insoluble debate on nationalism versus patriotism. The zealous and uncompromising interpretation of two kingdoms theology, however, brings its own problems. One is a potential inflexibility in dealing with the state, both at who wrote disobedience, a practical level (and so potentially engendering unnecessary oppression or control, limiting the reach of church work 19 ) and also metaphysically, in inhibiting theological thinking on how to integrate life in the civil and church worlds#x2014;even under an oppressive, atheist regime, or on how to serve vocationally in the civic sphere, or even be a Christian leader and politician. Another is in representing Christianity truthfully, to Christians and to the state.

As suggested above, the tendency to speak for all of the #x201C;house church#x201D; has been compounded by narrow views of Christian history and biblical mandate, especially on the contentious question of church#x2013;state relations. While Wang Yi has championed thinkers such as the Scottish reformers, he has not always followed through the natural inference: in the Scottish case, that kirk#x2013;state relations have been much more complex and interrelated than allowed for in his parsing, or that various European Presbyterian churches have followed very different trajectories than the US model and its outworking in church and society#x2014;or even that Luther himself entertained a much greater acceptance of state authority over church affairs than Wang#x2019;s absolutist line.

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Shelby Kane Dr. Mulholland College Literature February 21, 2012 Life Struggles in Essay in Winnipeg,, The Scarlet Letter and Frankenstein If you read a lot of classic literature, you can usually see multiple similarities in them. Whether the plots or themes are alike, they convey similar messages. In Nathaniel Hawthorne’s. ?This Boy’s life demonstrates the struggle to find a sense of identity in a harsh environment. In Tobias Wolff’s memoir, ‘This boy’s life ’ the author presents a life of a boy who struggles with his own identity and a sense of belonging in a harsh environment. The harsh environment is often created by. What We Do in Life That Determines Who We Are We Do Alone. What We Do In Life That Determines Who We Are We Do Alone What I do in life that determines who I am I do alone. Disobedience. In today’s society, the younger generation has a difficult time with accepting responsibility and being mature.

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We are going.