Orthodox Christianity Essay Example for Free

Orthodox Christianity Essay For centuries, the two major Christian sects of Orthodox Christianity and Roman Catholicism have been a center of comparison because of the resemblance in both religions’ beliefs and practices. But in my recent visit to the Cathedral of Christ the Savior in Miami, I have discovered the stark contrasts to what popular notions hold. Particularly, what befell upon me was a revelation that Orthodox Catholicism differs from Roman Catholicism and other conventional Christian churches as far as relevant doctrines, laws, standards for morality, organizational leadership, church services, and religious ceremonies are concerned. While Orthodox Christianity is generally being compared as similar to Roman Catholicism, its basic and complex theologies both concur to and diverge from that of the Roman Catholic faith. Orthodox Christians generally regard their religious system as a direct continuance of Christ’s ministry; they believe that their very sect is part of a long continuing tradition, otherwise called the Holy Tradition, which started during the first century and remained pure and intact despite the drastic changes that occurred across the world over the centuries (Ware 7-8). Orthodox Christian belief likewise holds that the Bible is the life giving tome of the church because it contains and uncovers the will of God, reveals the relationship between God and the early Israelites, narrates the events that happened during the ministry of Jesus, as well as Christ’s foundation of the first church (Ware 194-196). Apart from the sacred readable contents of the Bible, Christian Orthodoxy also considers it as the sole living witness to the centuries old tradition the sect continues to practice. And with blessing from the early church leaders with guidance from the Holy Spirit, the books of the Bible were expressed as the apostles’ way of handing down the tradition from one generation to another. Christian Orthodoxy merits the Nicene Creed with the highest of regard and considers it as a basis of its beliefs (Ware 202). As such, in its belief in the nature of God, Orthodox Christianity employs a Trinitarian concept or one God with three different personas: The Father, The Son, and The Holy Spirit. The Orthodox doctrine furthers that God is an omnipotent being that constitutes no physical form, and is therefore a transcendent being (Ware 210-211). A Distinct Orthodox Catholic belief is in the concept that man is an image and likeness of God. This belief is stressed in extreme senses that Orthodox Christianity’s adherents consider humankind’s resemblance to God as a means of carrying the icon of God within the self (Benz 18). Because of the central idea that man is the image and likeness of God, Orthodox Catholicism’s notion of the original sin differs from most Christian traditions in such a way that the sin committed by Adam and Eve is not morally and spiritually inherited by humans. Instead, original sin is the separation from God’s grace and acquisition of physical and spiritual mortality (Benz 19). And humankind’s separation from God is an action out of free will, particularly when Adam and Eve chose to listen to the serpent’s word and their give in to their urge. Furthermore, Christian Orthodox belief suggests that the fall of man stained all of God’s creation with sin, and corruption while implying that Adam and Eve’s eviction from paradise is God’s way of avoiding man’s sin, wickedness, and corruption from lasting endlessly (Ware 218-219). The Orthodox Christians’ general concept of sin and corruption meanwhile is milder than any other Christian sect or any other religious system for that matter. Sin, as Orthodox Christian doctrine holds, encompasses a contamination, deformation, and infliction of damage on God’s image. However despite sin’s vile nature and humanity’s vulnerability to it, man remains as noble beings because of the simple fact that humans are created in the image of God (Benz 19). As much as the beliefs and practices have renewed my perspective of Orthodox Catholicism, the church service I became part of was a very overwhelming experience. I thought my religion was already rich in traditions and customs, but what I saw and experienced in the ceremony brought my knowledge of Orthodox Christianity to new heights as I have seen and distinguished the difference of the ceremony from conventional Christian sects. Before going to the church, I thought to myself that it is simply going to be a typical service in a Christian place of worship similar to the ones documented in Christian television networks. However, set my eyes on the church, the distinctive style of the structure surprised me as I have observed a slight difference in the church’s architecture. I expected the church to have a dome-shaped top which is a recognizable design of most Christian churches. Except for the cross on the tip of the church’s roof, the external appearance of the church resembles a mosque. The color scheme, the golden plates on the roof all appear to me as elements of Islamic design. As I entered the church, I have received a warm welcome from the church’s senior warden Gary Popovich. He mentioned that every part of the cathedral was a sanctuary for everyone, even to non-orthodox Christians. As Mr. Popovich gave me a mini tour of the church, the interiors further made me notice the distinction of Orthodox Church structures from that of most Roman Catholic structures. While both churches are known to have long, wide aisles leading to the altar, Cathedral of Christ the Savior’s hallway leading to the altar was a little compact despite the conventionality of its length. However, the lobby area of the church, or the narthex as it is properly called, was similar to lobbies of other churches in such a way that it has a board which posts announcements of the church’s activities for the week. Mr. Popovich however added that apart from the usual acknowledging of guests, the narthex is also significant in that tables are set up there during Easter to bless food that would be taken home by adherents after days of fasting and abstinence in the Lenten season. And in days of divine service and obligation, candles and offerings are sold in the narthex. As I was to be part of the Eastern Orthodox Communion for a day, Mr. Popovich toured me to the inner areas of the church. We then proceeded to the main area of the church, which, Mr. Popovich regarded as the nave. This area is where the people stay during divine services, and is thus considered sacred ground. Along the walls and the ceiling of the nave of the cathedral, I noticed numerous portraits of individuals considered holy by Orthodox Catholics including a large portrait of Christ in the ceiling. Mr. Popovich was about to give me a guided tour of what he calls an iconostasis or the room where all of the religious figures and paintings were placed, when he told me to be prepared because the service was about to start. So I proceeded to the nave to participate in the upcoming service. Although I did not clarify if there was any appropriate attire for adherents, I wore the conventional clothing reserved for church attendance. As the service started, everyone gathered in the nave of the cathedral. I first noticed that no one among the people in attendance was wearing casual clothing. The people around me had conservative clothing; the males wore formal attire with collared shirts and sleeves with cuffs. The females were all wearing mid-length and long skirts as well as blouses with sleeves. In addition, most of the women, though not all of them, sported head scarves during the service. Furthermore, apart from the clothing, I also noticed the cathedral’s segregation scheme. All the males were on the right hand side of the nave, while the females were on the right wing of the nave. While I was fascinated by the formality of the people in the church, I never asked them the relevance of wearing such clothing. I simply thought that the sanctity of their church together with the value they uphold for their tradition includes dressing well during services. Mr. Popovich informed me prior to the service that what I am going to be part of was the evening services otherwise the Vespers. I recall senior warden Popovich previously discussed that the Vespers begins at 9 in the evening, an hour which was actually based on the exact time of Christ’s death: 3:00 pm or the 9th hour in antiquated time. The service starts with the priest’s ceremonial blessing and continued with the usual beginnings, which, is basically a sequence of prayers that include the trisagion or the common hymn in almost every Orthodox liturgical service (Perry Melling 190). The service then proceeded with the recital of the Lord’s Prayer before the actual scripture reading of psalms took place. The reader read about three psalms before reciting another short hymn called the troparion (Perry Melling 37). Another hymn called the theotokion followed the troparion, the hymn was sung in honor of the mother of God. Particularly, the hymn honors the virgin mother of God for the incarnation of Christ through her. The singing of the hymn also coincided with the entrance of the clergy; the clergy coming from the Holy Doors signified that the creation of the world also marks man’s selection to live in paradise (Perry Melling 295). As the service was progressing, I took a small window of time to look around and observe what was happening around me. In doing so, I noticed that most people get distracted at what they do knowing that an unfamiliar person is present to witness what they do, but I felt their utmost dedication to their obligations to God because my very presence did not even cause them to be distracted at what they do. Similarly, as much as it was a rare occasion for me to be part of their usual service, they must have felt that it was also a rare occasion to have an outsider among them, yet their dedication remained pure and untainted. A series of readings soon followed, after the clergy’s entrance, another series of hymns, the Phos Hilaron and the Prokeimenon marked a transition of the service to epistle reading. During the epistle reading, the adherents hear the words of God for enlightenment. For the first part, the reader read a passage from the Bible’s Old Testament. At the time, the reading was taken from the book of Elijah which announced what message God’s promised messiah would bring. After the reading of the scriptures, the Vespers was concluded by the Litany of Fervent Supplication and the final blessing of the presiding clergy. During the Litany of Fervent Supplication, the adherents pray that God may grant all Christians mercy. The litany is a responsorial prayer wherein the reader asks for mercy in every aspect and the people respond with the words â€Å"Grant it, O Lord. † After the final blessing has been given, the crowds of people are dismissed accordingly. Based on what I have seen in the liturgical service I attended, Orthodox Catholicism is a religion filled with tradition, symbolisms and customary ceremonies. But true service to God is not really measured by the traditions, the customs, and other rituals of sacrifice and praise; the true essence of serving God lies in a person’s obedient and relentless faith. Ultimately, the sacrifices and the customs do not matter if a person has little or weak faith. Works Cited Benz, Ernst. â€Å"The Eastern Orthodox Church: Its Thought and Life† New Jersey: Aldine Transaction, 2008 Parry, Ken David Melling. â€Å"The Blackwell Dictionary of Eastern Christianity† Malden, MA. : Blackwell Publishing, 1999. Ware, Timothy. â€Å"The Orthodox Church: New Edition†. New York: Penguin Books, 1997

Implications of Modernist Thought in Tender Is the Night Essay

Implications of Modernist Thought in Tender Is the Night      Ã‚   The implications of modernist thought in F. Scott Fitzgeralds' Tender Is the Night, become apparent when conceptualizing crime and punishment. Besides the murder of the Negro in the Parisian hotel, the idea of crime is plastic; adultery, deceit, moral depravity barely have consequences. Actions committed with good intentions often end in despair, such as the marriage of Dick and Nicole Diver. Similarly, seduction and dissimulation are not often met with ensuing punishment. Actions, whether they be morally right or wrong, tend to remain in a staid state without the traditional response. The modernists place characters in various moments and situations that do not necessarily conclude in the set conception of "punishment."    Nicole and Dick Diver both commit "crimes" of infidelity during their marriage. While Dick's tryst with Rosemary ceases without any succinct culmination, Nicole sleeps with Tommy and ends her marriage to elope with him. Neither crime however, is met with a punishment. While Dick slowly loses his manner of attraction and wiles with women, he sinks into apathy and alcoholism. Fitzgerald does not seem to be punishing Dick in any way for his fleeting romance with Rosemary; rather, his empty life is almost an inevitability, another set of moments without weighty cause or effect. Nicole's actual instant of infidelity is described as a "moment" - not as a crime, a moral dilemma or anything deserving traditional punishment. She drifts into her affair in the same way she tends to her garden or glances at her children. Her love for Tommy Barban is simply situational; Dick was no longer fulfilling her in the manner she expect... ...s vision of Rosemary and his undying need for her body in his arms, he calls Nicole and demands that they have dinner and see a play in the evening. The crime is masked completely by the conventions that surround their lives. The punishment, therefore, remains unclear. They both continue a farce of a relationship while lying to themselves and negating any concept of criminality in their own actions. The moments come and go, the crimes and punishments are vague and ephemeral. The crimes of each of all the characters eventually effect their own psyches - their lives are damaged by their apparent neglect of reality. Living in each moment without bearing the consequences has a acute effect on Dick, but mostly leaves Nicole, Tommy and Rosemary unbroken.    Works Cited Fitzgerald, F. Scott. "Tender is the Night" Scribner Paperback Fiction, 1933.   

How modern society changed women’s lives Essay

The position of women is often considered to have improved during the last few decades. There is, however, considerable debate as to the extent of change and the reasons for it. This essay will look at how women’s lives have changed in terms of employment, pay, education, household, sexuality and the state. I will conclude that the most important changes for women are in education, but that the basic pattern of inequality remains in most aspects of the social structure, from paid work to the household divisions of labour, from sexuality to violence. Ann Oakley (1981) has traced the changing status of women in British society from the eve of the Industrial Revolution to the 1970s. She claims that ‘the most important and enduring consequence of industrialization for women has been the emergence of the modern role of housewife as ‘the dominant mature feminine role’ Thus a combination of factors which included ideology, the banning of child labour, and restrictions of the employment of women, locked the majority of married women into the mother housewife role. This led to the idea of a ‘cornflake packet family’ where the male was the breadwinner, the wife was the housewife, and the family consisted of two children – a boy and a girl. The mother had an expressive role, while the father had an instrumental role of going out to work. The inequality, and the extent to which the different aspects of this are interconnected, mean that is some use the concept of patriarchy to describe this set of social relations. Patriarchy is a social system through which men dominate, exploit and oppress women. However, in recent decades, changes in the economy and society have altered the situation – several of these changes will be outlined below. One of the most important areas to look at for the changes in women’s lives is in terms of pay and employment relative to men. Women are less likely than men to be in paid employment, but the gap has closed steadily over recent decades. The proportion of those in employment who are women rose from 38.1% in 1971 to 49.6% in 1995. However, most of the increase in women’s employment has been in part time work. The proportion of women working part time has increased steadily, from 34% in 1971 to 47% in 1995. Women workers are concentrated within a very narrow range of occupational groups, although there have been some significant changes in this recently. Over 40% of full time women workers are to be found in clerical employment. In contrast, men are spread through a much wider range of occupations. Women are confined both to lower grade jobs (vertical segregations) and to different jobs (horizontal segregation). The pattern of segregation however has changed significantly over recent years. At the top end of the hierarchy the number and proportion of women in the managerial and professional grades have substantially increased. However, in the most powerful positions in public life, women continue to be seriously under-represented. Walby notes that in 1992 only 9.2 per cent of MPs were women, there were no women Chief Constables until the 1990s, and in 1994 only one in 25 High Court judges was a woman. In 1996, there was only one woman among 50 British ambassadors or heads of overseas mi ssions. Linda McDowell uses the theory of post-Fordism to understand changes in the labour market. This theory argues that businesses have moved away from mass production towards the flexible production of small batches of specialized products. In doing so, they employ a core of highly skilled workers who are capable of using their skills to produce a wide variety of products. Other work is carried out by part-time workers, or workers on short-term contracts, or is contracted out to other firms. McDowell argues that these changes are reflected in the increased use of part-time female labour and the reduction in the employment of males in full-time permanent jobs. But while it is clearly important to take account of changes in the labour market and the economy as a whole in order to understand the changing patterns of gender inequality, it is necessary to be cautious about basing an analysis on the theory of post foridsm. This theory has been heavily criticized on a number of grounds, and the work of Lovering and others suggests that post Fordism cannot be seen as a general trend that has affected all employers. A different explanation for the changing nature and pattern of women’s employment in countries such as Scandinavia has been the shift to state  policy. Talcott Parsons had proposed a functionalist explanation of women’s disadvantaged position in the labour market, which focused on the impact of the household. He argued that men get paid more because women’s domestic responsibilities adversely affect their involvement in paid work. However, in Scandinavia, there is a much greater public provision of childcare together with higher rates of female employment and a smaller wages gap between women and men. Thus changes to state policy can improve the nature and pattern of women’s employment. But has there been any change in women’s pay relative to men’s? The implementation of the Equal Pay Act between 1970 and 1975 reduced the wages gap a little. In 1970 women earned only 63% on men’s hourly rates, and only 55% of men’s gross weekly pay. In 1997, women working full time earned 81% of men’s hourly rate, but those women working part time only earned 59% of men’s hourly rates. Thus the size of the gap has been closing steadily for those working full time, but not for those working part time. It does seem therefore that the position of women in employment has transformed itself in recent years, though there remains considerable inequality and the picture is not one of simple progress. One area where there have been considerable changes for women’s lives has been in education. Education has seen a transformation of the position of girls and young women. In schools, not only has the traditional gender gap in examination performance been closed but girls have overtaken boys; while in higher education the gender gap is closing steadily. One reason for the change is the discrimination against women in education was made illegal in the 1875 Sex Discrimination Act. A further reason was the increase in the opportunities for women in the world after education as the labour market gradually opened up. These changes in education have potential implications for other aspects of gender relations – since access to good jobs as some relationship to educational qualifications, women might anticipate taking a higher proportion of top jobs. It may also have an impact on wages, in so far as lack of qualifications, rather than discrimination, was a reason for women†™s poor rates of pay. However, while girls are learning in new areas,  boys are not learning those subjects traditionally learned by women eg at present, only 15% of all boys do home economics. A further important issue to look at when considering the changing lives of women, is in the area of the household. The most striking change is the increased likelihood of families being formed of only mothers and children, which reflects to a large degree the large increase in divorce rates. The number of lone parents increased from 8% in 1981 to 21% in 1996, and the vast majority of these are women. One of the most significant features of one-parent families is their tendency to live in poverty, leading to many forms of social exclusion. The poverty largely results from the lack of a male income into the household, but is compounded by the lower propensity of lone mothers to be in employment as compared with married mothers. Changes in the welfare state are also important in that they have disproportionately affected women because more of them head single parent households and more live to pensionable age. Women in old age are thus particularly vulnerable to the risk of poverty. A further change in the household has been in attitudes towards housework. Men are now more likely to accept that women should not be responsible for all the housework. However, it does seem that while there has been a change in attitudes, this is not to a great degree played out in action. The UK is in contrast to some countries such as Sweden where there is more shared parenting and childcare is part of education for boys and girls. Changes in sexuality have been a further impact upon women’s lives. Giddens argued that there has been a ‘transformation of intimacy’ in recent years. It is widely suggested that women have made great advance towards equality with men in the area of sexuality. The sexual double standard, whereby non-marital sex was acceptable for men and not for women has reduced. Other changes include the much greater availability of contraception and safe abortion, which has made unwanted children much less likely. Furthermore, there has been greater acceptance of a wider range of sexual practices, such as gay and lesbian relationships. Feminist movements have also helped to change and shape women’s lives. The  1970s was the second wave of feminism in the twentieth century, the early one being instrumental in winning political citizenship for women. Many of the feminist ideas of the 1970s which had been considered outrageously radical when first expressed are now widely accepted. For instance, male violence is now recognized as a significant problem and the subject of serious discussion by the police as well as feminists. Equal pay is also an early feminist demand now accepted into mainstream policy initiatives such as Opportunity 2000. In Gender Transformations(1997), Walby reviews changes in patriarchy in the 1990s. Although she discovers plenty of evidence that patriarchal structures remain in place in Britain, she also finds evidence of important changes. In particular, she claims that there is evidence of a generational difference between older and younger women. Older women tend to be restricted by the constrains of private patriarchy, which was the dominant form of patriarchy in their early lives. They are likely to have few qualifications and therefore have limited opportunities in the labour market. Younger women, on the other hand, have benefited from some of the changes that have taken place. They are likely to benefit from increased qualifications and improved labour market opportunities. Walby thus points to polarization between the younger and older women, while convergence between younger women and men. In conclusion, there have been many changes in the transition to modernity, which have shaped women’s lives. While some of these changes have reduced gender inequality n recent years, especially in the field of education, the basic pattern of inequality remains in most aspects of the social structure, from paid work to the household divisions of labour, from sexuality to violence. This essay has pointed to many changes in women’s lives, but whether their lives have improved has been a matter of debate: Liberal feminists tend to see these changes as progress, while radical feminists tend to argue that little has changed and patriarchal domination remains firmly intact. Marxists usually claim that industrialization and the advent of capitalism led to a deterioration in the position of women and since the Industrial Revolution little has improved. Bibliography Mcdowell L ‘Father and Ford revisited: gender, class and employment change in the new millennium’ Transactions of the Institute of British Geographers 2001 Walby Gender Transformations Abercrombie, Warde et al, ‘Contemporary British Society’ Haralambos and Holborn ‘Sociology’

Child Abuse Is A Global Problem - 4877 Words

Child abuse is a global problem that is deeply rooted in cultural, economic and social practices. It is a state of emotional, physical, economic and sexual maltreatment meted out to a person below the age of eighteen and is a globally prevalent phenomenon. However, in India, as in many other countries, there has been no understanding of the extent, magnitude and trends of the problem. The growing complexities of life and the dramatic changes brought about by socio-economic transitions in India have played a major role in increasing the vulnerability of children to various and newer forms of abuse. Child abuse has serious physical and psycho-social consequences which adversely affect the health and overall well-being of a child. 1. CHILD ABUSE – BASIC DEFINITIONS â€Å"Child abuse or maltreatment constitutes all forms of physical and/or emotional ill-treatment, sexual abuse, neglect or negligent treatment or commercial or other exploitation, resulting in actual or potential harm to the child’s health, survival, development or dignity in the context of a relationship of responsibility, trust or power†. (World Health Organization) Any recent act or failure to act on the part of a parent or caretaker, which results in death, serious physical or emotional harm, sexual abuse, or exploitation, or an act or failure to act which presents an imminent risk of serious harm (The Child Abuse Prevention and Treatment Act – CAPTA) â€Å"Child abuse is a very complex and dangerous set ofShow MoreRelatedChild Abuse Is A Global Problem1195 Words   |  5 Pages or hopeless because of abuse. Child abuse is a global problem in today’s society, and not many make it preventable in order to protect the victim. 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