Effects of Child Abuse Essay Example for Free

Effects of Child Abuse Essay Child abuse is a prevailing problem in society that must be addressed at the soonest possible time. However, it is one of the most difficult problems to address as well since there are only certain ways by which it can be monitored. What makes it even harder is the fact that the parents themselves are sometimes the abusers. Thus, it sometimes difficult to help the child since his primary guardian is the abuser himself. Child abuse by parents can be extremely detrimental to children. The effects of such abuse may become evident during their childhood or when the child grows up and enters adulthood. The long-term consequences of child abuse are sometimes grave enough that they ruin the life of the adult. Experiences of child abuse as a child affect not just the personality of the adult but his relationship with his parents as well. For obvious reasons, when parents abuse their children, they strain their relationship with the children. One cannot expect an adult, who was abused by his parent as a child, to maintain a close relationship with them. Child abuse has psychological effects that may hinder the development of the person’s character and identity. This is especially true the abuser is the parent. For instance, the abused child is expected to have low self-esteem that stems from the fact that his own parents do not love him. Abusing him is a clear sign to him that they do not love him. Thus, without his parents’ love, the individual may lack the self confidence and self esteem to function in society.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The abuse causes the child to distance himself from the parent. Later on, as he grows up, this often translates to difficulty in forming attachments with other adults and his peers. The child’s insecurity and lack of self-esteem can extend to his adult life. Thus, when the child becomes an adult, he does not feel secured and more importantly, he lives a restrained life.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   These consequences and effects of child abuse do not only affect the individual’s life. These consequences challenge the very ideals upon which the American way of life is built upon. Americans believe that they have the right to have a family who enjoys security and freedom. However, the mere fact that the children are abused within the confines of their very own homes and within their own families, the idea of being secure is greatly eroded. Moreover, the abuse hinders the freedom of the child. As the child grows up, he does so with such American ideals left in ruins. In a way, the abuse he experienced as a child may reflect on how he treats his own children as he forms a family of his own.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The effects of parental child abuse of any kind exhibit themselves as the child becomes an adult. It is an experience that the individual bears with him long after the acts were committed. Not only does the abuse mold his personality, it affects his ideals in life as well. His ideals on family, society, and relationships are changed and may transfer to his own family. Such transfer may become chain reaction which will be to the detriment of society in general. It is for this reason that the problem must be acted on and must be prevented as much as possible.

Life Of Pi Evaluation Literature Essay

Life Of Pi Evaluation Literature Essay This whole book, Life of Pi does not follow any modern structures set by society that we know of today, especially the structure set by society regarding religion. Although the main character of the novel, Piscine Molitor Patel, is a native Hindu, he supports not only Hinduism but Christianity and Islam as well on the pretext that he loves God and that all these three religions are no different than the other. Unlike ordinary people who supports either one religion or not at all, Pi supports three religions; Christianity, Islam and Hinduism. Pi was first introduced to Christianity in Chapter 17 where he entered a church for the first time and was introduced to the role of Christianity. I was fourteen years old and a well-content Hindu on a holiday when I met Jesus Christ (Martel 67). Pi was introduced to Christianity at the age of fourteen and was a Hindu at the time. This represents post-structuralism due to the fact that people only support one religion and do not believe in associating themselves with those of different religions, let alone entering other religious buildings. At the time, Pi was on holiday visiting a place called Munnar. Pi felt that Despite attending a nominally Christian school, I had not yet been inside a church and I wasnt about to dare the deed now (Martel 68). This connotes the structured view of only believing in one religion. However, when Pi entered the church and met Father Martin he became interested in the story of Christ and at the aspect of Christianity. Why would God wish that upon Himself? Why not leave death to the mortals? Why make dirty what is beautiful, spoil what is perfect? (Martel 72). A sense of post-structuralism is present since it is believed that God is immortal and cannot die. However, in the story of Christ, Jesus had died at the cross to save us. However, in the story of Christ, Pis interest was piqued. Pi conveys a sense of post-structuralism since he supports not only Hinduism but Christianity as well. I entered the church, without fear this time, for it was now my house too. I offered prayers to Christ, who is alive. Then I raced down the hill on the left and raced up the hill on the right to offer thanks to Lord Krishna for having put Jesus of Nazareth, whose humanity I found so compelling, in my way, (Martel 76). This emphasises post-structuralism through the fact that Pi prays to both Jesus and Lord Krishna of Christianity and Hinduism. After successfully becoming a Christian and a Hindu, Pi sets off, a year later, to join Islam. Islam followed right behind, hardly a year later. (Martel 77). Post-structuralism can be seen here as even though he already supports two religions, Christianity and Hinduism, which is not the example of a typical fifteen year old boy let alone any person, he gets interested in Islam. As of now, Pi currently supports three religions, Christianity, Hinduism and Islam for the only reason that he loves God. During this timeframe, it is when Pi is introduced to a Muslim baker. Pi makes conversation and during that conversation, the baker is called to prayers through the different sound of a muezzin, which is significantly different to Christianity which uses bells. And right there before me, in the midst of his work place, he prayed (Martel 80). Post-structuralism is present here in the form of the prayer. It is unusual for Muslims to perform prayer in front of other religions without some hostility. Martel does this to introduce Pi to each religion comfortably. It also reveals Martels true post-structured views on religion. While witnessing the baker performing prayer, Pi was thinking that Islam is nothing but an easy sort of exercise. Hot-weather yoga for the Bedouins. Asanas without sweat, heaven without strain (Martel 80). Usually, most would assume that the baker is in prayer. However, Pi believes that Islam is just a form of exercise and not able to be considered a religion. However, when he returns to see the baker, he is told that his religion is about the Beloved. Martel informs us that Islam is a beautiful religion of brotherhood and devotion (81). Later on in the novel, in Chapter 23, Pi is confronted by the three religious men, the priest, the pandit and the imam, on a Sunday walk with his family. Since everyone in Pis family, save for Pi, is not religious, this chapter presents many post-structuralism views. These three religious men bring out the truth from Pi stating that he cannot be a Christian, a Muslim and a Hindu and that he must choose. The very fact that this chapter exists is to display the structure of only being able to support one religion and the post-structure towards the supporting of three different religions. They further emphasize the structured religion by stating that there is only freedom of practice singular! and that he cant be a Hindu, a Christian and a Muslim (Martel 92). On the other hand, Pi demonstrates post-structuralism by stating that All religions are true. I just want to love God (Martel 92). Pis views on religion are not structured since structurally you can only believe in one religion; this connotes Pis actions as post-structuralism. As Pis reason for supporting three religions is only to love God, the three wise men could do nothing as you cant reprimand a boy for wanting to love God (Martel 93). This line is both structured and post-structured. Although it is set by society that religion is just a way to love God and there is only one way to do it, Pi clearly does more than support one religion which represents post-structuralism. Not long later, Pis support of three religions once again comes into play in chapter 26. This chapter, once again, demonstrates Pis post-structured views and his parents structured views. When Pi approaches his father to talk to him about being baptised and about having a prayer rug, Martel demonstrates a structured view through Pis father about religion; with him stating that You cant be both. You must be either one or the other (96). In a way, Martel is demonstrating the structure in which society has set with Pis father representing the whole of society. Pi, on the other hand, demonstrates a post-structured view on religion. In response to his fathers views, and to societys, he states that Thats not what they say! They both claim Abraham as theirs. Muslims say the God of the Hebrews and Christians is the same as the God of the Muslims. They recognize David, Moses and Jesus as prophets (Martel 96-97). Martel uses Pi to convey his post-structured view across to the audience by stating the similarities between the three religions. Due to the fact that society has stated that Christianity, Hinduism and Islam are completely separate religions! They have nothing in common, Pi is used to connote Martels post-structuralism views. Post-structuralism is once again displayed through Pis argument with his mother, with her taking the role of society. Martel demonstrates structuralism through Pis mother stating that if youre going to be religious, you must be either a Hindu, a Christian or a Muslim. You heard what they said on the esplanade (98). This establishment of structure is necessary to effectively communicate Martels post-structured view of religion across towards the audience. Pi then retaliates by stating that I dont see why I cant be all three. Mamaji has two passports. Hes Indian and French. Why cant I be a Hindu, a Christian and a Muslim? (Martel 98). Martel uses Pi to show that there is nothing wrong with having three religions and that having structures set by society is not always necessary to be followed. Martel uses Pi and breaks down those religious, structured views set by society and replaces them with his views regarding religion structure. These structures set by society come into play shortly after as Martel switches our focus towards the important discussion of whether to allow Pi to be baptised and have a prayer rug. Were a modern Indian family; we live in a modern way; India is on the cusp of becoming a truly modern and advanced nation and here weve produced a son who thinks hes the reincarnation of Sri Ramakrishna (Martel 99). Martel conveys structure through Pis parents with them believing that support of more than one religion is not possible. Pi ignores this and resumes his quest to love God. Sometimes, upon finishing my prayers, I would turn and catch sight of Father or Mother or Ravi observing me, until they got used to the sight (Martel 103). Martel shows Pis quest to love God through his praying. Life of Pi contains not only structured views set by society but also shows the post-structured views of Martel. Martels views on structure are concentrated mostly on religion, more accurately on Pis attitude towards religion. Since Pi supports more than one religion solely for the purpose of loving God, Martel demonstrates his post-structured views on religion.

Polonius is a Good Father in Hamlet :: essays research papers

  Ã‚  Ã‚  Ã‚  Ã‚  I agree with the statement that Polonius, adviser in the court of King Claudius of Denmark, is a good father who desires what is best for his children. Although he may be a fussy and overcautious old man, Polonius constantly gives good advice and his best wishes to both his children, Laertes and Ophelia.   Ã‚  Ã‚  Ã‚  Ã‚  Before Laertes is about to go to France, Polonius talks to him and tells him all of his good advice. While Polonius tells Laertes all of his good advice, he says, â€Å"My blessing with thee'; (I.iii.61). This statement shows that Polonius really wants Laertes to be successful when he goes to France. Polonius says, â€Å"Beware of entrance to a quarrel';, (I.iii.69) because he wants him to be safe. Polonius wants Laertes to stay out of trouble, and to be friendly with everyone he meets. Another point Polonius wants to make is that it is better to listen than to talk. â€Å"Give every man thy ear, but few thy voice'; (I.iii.72). Polonius believes that it is better to listen too much than to talk too much, because sometimes people who talk too much get into trouble, and others don’t like them. Whereas, people who listen more than they talk rarely have others who don’t like them and they don’t get into much trouble. Another way Polonius tells Laertes to stay out of trouble is when he says, â€Å"Neither a borrower nor a lender be'; (I.iii.80). This is important because sometimes when things are borrowed, the lender will get mad that the borrower didn’t return when it was needed or the borrower ruined part of it. Even when it is an accident, it is still better to not borrow or lend anything from anyone just in case one person has a short temper. Polonius lastly and most importantly tells Laertes, â€Å"This above all to thine own self be true';. This is good advice because if people are not true to themselves, then they can’t really be true to anyone else. Polonius believes that Laertes should have enough self-respect to be true to himself.   Ã‚  Ã‚  Ã‚  Ã‚  The way that Polonius acts as a good father towards Ophelia is mostly how he doesn’t want her to get hurt by Hamlet. Ophelia tells Polonius all about what Hamlet has said and given her. She tells her father that Hamlet gives her presents and tells her nice things out of affection. Polonius is a Good Father in Hamlet :: essays research papers   Ã‚  Ã‚  Ã‚  Ã‚  I agree with the statement that Polonius, adviser in the court of King Claudius of Denmark, is a good father who desires what is best for his children. Although he may be a fussy and overcautious old man, Polonius constantly gives good advice and his best wishes to both his children, Laertes and Ophelia.   Ã‚  Ã‚  Ã‚  Ã‚  Before Laertes is about to go to France, Polonius talks to him and tells him all of his good advice. While Polonius tells Laertes all of his good advice, he says, â€Å"My blessing with thee'; (I.iii.61). This statement shows that Polonius really wants Laertes to be successful when he goes to France. Polonius says, â€Å"Beware of entrance to a quarrel';, (I.iii.69) because he wants him to be safe. Polonius wants Laertes to stay out of trouble, and to be friendly with everyone he meets. Another point Polonius wants to make is that it is better to listen than to talk. â€Å"Give every man thy ear, but few thy voice'; (I.iii.72). Polonius believes that it is better to listen too much than to talk too much, because sometimes people who talk too much get into trouble, and others don’t like them. Whereas, people who listen more than they talk rarely have others who don’t like them and they don’t get into much trouble. Another way Polonius tells Laertes to stay out of trouble is when he says, â€Å"Neither a borrower nor a lender be'; (I.iii.80). This is important because sometimes when things are borrowed, the lender will get mad that the borrower didn’t return when it was needed or the borrower ruined part of it. Even when it is an accident, it is still better to not borrow or lend anything from anyone just in case one person has a short temper. Polonius lastly and most importantly tells Laertes, â€Å"This above all to thine own self be true';. This is good advice because if people are not true to themselves, then they can’t really be true to anyone else. Polonius believes that Laertes should have enough self-respect to be true to himself.   Ã‚  Ã‚  Ã‚  Ã‚  The way that Polonius acts as a good father towards Ophelia is mostly how he doesn’t want her to get hurt by Hamlet. Ophelia tells Polonius all about what Hamlet has said and given her. She tells her father that Hamlet gives her presents and tells her nice things out of affection.

The Modernist Attributes of C.L.R. James’s Minty Alley Essay -- Gender

The Modernist Attributes of C.L.R. James’s Minty Alley Born in Trinidad and later expatriating himself first to London and then the United States, C.L.R. James was a key figure of the West Indian literary scene during the 1930s. Today he is primarily associated with his nonliterary writings in sociology and politics, and his fiction seems to have dropped from critical attention. Part of this shortsightedness stems from the fact that little of his fiction is readily available to a reading public in this country. Although a selection of his shorter work is now available in The C.L.R. James Reader (1992), the only extant edition of James' novel Minty Alley (1936) is published by the small London press New Beacon Books. Because of its relative inaccessibility, this significant piece of Caribbean literature remains absent from the immediate consciousness of American readers and critics. In part, this article is intended as a platform to stage a recovery of this book, opening up a critical dialogue about the novel in order to develop a mo re comprehensive perspective about the genealogy of Caribbean fiction. The literary history of this region is too often thought to begin in the 1960s with the(post)modernist work of such celebrated authors as Wilson Harrisand George Lamming, and Minty Alley provides us with a formidable example of narratival experimentation antedating these more critically acclaimed works. But there is more at stake than extending canon lists and the historical boundaries of post-realist Caribbean fiction. James' formal innovations in Minty Alleyalso allow us to begin to rethink that retrospective categorization of literature which is now loosely termed "modernism." In the process of recovery, then, I would lik... ...e, Joseph Allen. Libidinal Currents: Sexuality and theShaping of Modernism. Chicago: U of Chicago P, 1998. Henry, Paget and Paul Buhle, eds. C.L.R. JamesCaribbean. Durham, NC: Duke UP, 1992. James, C.L.R. Minty Alley (1936). London: New Beacon,1971. Lamming, George. The Pleasure of Exile (1954). AnnArbor: U of Michigan P, 1992. Levenson, Michael H. A Genealogy of Modernism: A Study ofEnglish Literary Doctrine 1908-1922. New York: Cambridge UP,1984. Lukacs, George. The Meaning of Contemporary Realism.London: Merlin, 1963. Nielsen, Aldon Lynn. C.L.R. James: A CriticalIntroduction. Jackson: U of Mississippi P, 1997. Ortega y Gasset, Jose. The Dehumanization of Art and OtherWritings onArt and Culture (1925). Garden City, NY: Doubleday &Company, 1956. Williams, Raymond. The Politics of Modernism: Against theNew Conformists. New York: Verso, 1989.

Essay --

Saving Our Democracy: Campaign Finance Reform Introduction Since the founding of the United States, money has played a large role in electoral politics. Of course, there was a time when political campaigns were much smaller than they are now – before television, radio, and the Internet. Modern campaigns cost millions, or even billions, of dollars, especially in presidential elections. This enormous increase in spending over the last few decades has caused many to fear for the future of American democracy. If so few can contribute so much, why would politicians even bother to listen to the average voter? Lawmakers have taken steps on numerous occasions to reign in this political spending and even the playing field for the average voter, but that would mostly be undone with the Supreme Court’s decision in the 2010 case, Citizens United v. Federal Election Commission. This controversial decision struck down many regulations, citing that they violated the First Amendment. In the election cycles since, we have seen an unprec edented wave of shadowy organizations contributing unimaginable sums of money, drowning out everyone else. In order to understand how the Supreme Court came to it’s conclusion and how the average voter can ultimately overcome it, we must understand the history of campaign finance law in the United States. Background Concerns about corporate influence in national elections found its way into the halls of Congress after President Theodore Roosevelt’s 1904 re-election. President Roosevelt himself suggested to Congress that they make a point of passing legislation that would ban corporate contributions to political campaigns. In 1907, the Tillman Act was passed, which did just that. Those that violated t... ...The financing in both states is funded by tax check-offs, as well as fines paid by past violations of their campaign finance laws. Many of these programs also contained a provision that granted matching funds to the publicly financed candidate to counter what a nonparticipating candidate raised, but the Supreme Court struck this down in 2011 in the case Arizona Free Enterprise Club’s Freedom Club PAC v. Bennett. The majority opinion stated that this matching of funds interfered with First Amendment rights, because it could cause donors to withhold their spending – or as the Supreme Court saw it, their speech. After the Bennett decision, New York City devised what has become known as â€Å"flexible financing†, a system in which candidates receive funds that match their own fundraising as opposed to their opponents’ fundraising. Shareholder Authorization Conclusion

Leadership of Theodore Roosevelt

President Theodore Roosevelt never â€Å"picked sides† with the liberals of the far left or the conservatives of the right. He usually found himself intertwined in the middle of the groups. Sometimes thinking like a conservative and sometimes thinking like that of a liberal. Whatever the case, he always maintained a foundation in the center to keep a neutral balance. â€Å"He stood close to the center and bared his teeth at the conservatives of the right and the liberals of the extreme left.† President Roosevelt, although not a strong liberal, did do many things to help the country move on its way to become a more progressive country. The Elkin's Act of 1903 was one thing Rosevelt did to make him seem like a liberal. It said there would be heavy fines given on the railroads that gave rebates and on the shippers that excepted them. For example, Roosevelt did his best as a trustbuster. The first thing that busted into headlines was an attack on the North Securities Company (a railroad holding company) in 1902. As a liberal, Roosevelt's main issue to prove was that the government, not private business, ruled the country. In dealing with conservation, Roosevelt knew just how to handle himself. He took conservation out of the conservation stage, threw some of the zest from his personality behind it, made it seem big, and got the public's opinion. He created a policy of â€Å"multiple-use resource management†. This was to help keep things from changing too much and to try and conserve what all he could. In addition, Roosevelt granted rights to striking mine workers. Winter was coming and the country needed coal to keep warm. Roosevelt tried his best to keep the country happy and take care of business without any political changes, so he solved the mine workers ordeal himself. Though part liberal, Roosevelt stayed opened minded to the conservatives to keep his people happy with as few changes as possible. Theodore Roosevelt never swung his big stick with full force. Roosevelt never swung with full force to the left and not to too hard to the right. For example, he had to battle against two fronts with his dealings in trying to preserve the forests. He had to battle against greedy commercial interests who abused nature (the liberals), as well as against romantic preservationists (the conservatives). Not being able to give both sides what they wanted, Roosevelt had to stand his ground in the middle and make a decision without being persuaded one way or the other. Throughout President Roosevelt's history as president, he chose not to be one sided in anything that he did and to keep an open mind about many things. Roosevelt never made a definitive jump to the right or to the left, therefore, leaving him not very well balanced on one foot hopping back and forth with different points of views. Due to his position in the middle, he had to remain open minded about everything that came towards him.

A Commentary on Isaiah Essay

A Commentary on Isaiah 6 Isaiah 6 is written with a mixture of prose and verse, detailing the calling, or commission, of Isaiah by the Lord God. Much of the verse is written in the style of a vision, detailing message to the people of Judea. The main theme running through Isaiah is the message of salvation, even the name of the prophet means ‘salvation of Yahweh’. The book is first of the ‘major prophets’, so called due to its greater length than the shorter ‘minor prophets’ or ‘twelve prophets’. In the New Revised Standard Version of the Bible and in all other English Bibles, the book follows on from the Song of Solomon or Song of Songs. However in the Hebrew Bible, it is seen after 2 Kings, which A. S. Herbert states is ‘a more natural order since this prophet [Isaiah] was deeply involved in the historical events of his day’ and gave a ‘distinctive interpretation of these events’ (1973:1). The genre of the book is mainly of a prophetic nature, with a mixture of oracles, prophesies and reports of the situation in Judah; however it does deviate from this, most notably in chapter 13, where it takes the form of a supposed psalm. This book is written at a time of great strife for the region of Israel. The region has split into two kingdoms, the Assyrian empire is closing in around them and the death of Jeroboam II of Israel (745 BC) and the death Uzziah of Judah (742) ended a time of peace, security and prosperity for both states. Soon after Jeroboams death, civil war broke out in Israel and in 721 BC the Assyrian armies completely subjugated the kingdom. So, we can see that Isaiah is writing in a time of great conflict and insecurity, which increased throughout his prophetic life, ending in the unavoidable conquering of the small Judean kingdom by the Assyrian empire. It is not easy to trace who Isaiah actually was and when he lived, however the general consensus is that he started his ministry around the death of King Uzziah in 742 BC, where he is thought to be around the age of 20. However, the date of his birth is unknown, along with the date of his death, which is thought to be cc. 680 BC, making the prophet well into his 70’s or 80’s before he stops his ministry. We can justify that he certainly ministered during the reign of four Judean kings, Uzziah, Jotham, Ahaz and Hezekiah, as found in Chapter 1 verse1 (Watts 1985:XXV). Clements, however, questions the validity of the first chapter in Isaiah as it seems certain that it has been ‘composed at a relatively late stage in the literary growth of the book’ (Clements 1980:8). It has been speculated that Isaiah may have been related to the royal blood line, most notably Manasseh, who, tradition dictates, martyred Isaiah by sawing him in two (Heb. 11:37). However, this is hardly convincing as many prophets where martyred by Kings and rulers and there is no real evidence to suggest any relationship between Isaiah and Manasseh other than that Isaiah may have still been ministering around the time of Manasseh’s reign. Another problem with dating this book is the question of the authorship. During the time that the books in both the Old and New Testaments were written, it was not uncommon for disciples and students of teachers and prophets to publish works in their tutors name, or to continue a teachers works. Therefore, it is unclear how many authors the book of Isaiah has. Both Watts and Clements maintain the view that Isaiah 40 – 66 are the works of followers of Isaiah during the exile and restoration periods, with Clements stating that the work of J. C. Doederlien in 1775, which argued the above point, has ‘come to be the prevalent consensus of scholarships’ (Clements 1980:2). The text will have been originally written in Hebrew, the oldest surviving copy being part of a collection found in the Qumran Caves, the dead sea scrolls, dating back to around 125 BC. Although there are not many major translation errors, we don’t have the original scroll from over 600 years earlier therefore there could be translation errors from the original to the great Isaiah scroll found among the Dead Sea Scrolls. The setting for Isaiah Chapter six is provided by the Jerusalem temple, ‘looking through the entranceway into the main aula of the temple building’ (Clements 1980:71). A problem can be seen in verses nine and ten, the forewarning that the peoples hearts will harden in response to the teachings that Isaiah will put forward. Many, such as Fohrer and Wildberger, believe this to be from a later period of his prophesy, looking backwards in reflection, however in R. Kilian’s Bauteine Biblischer Theologie 1977, it is argued that this small section was written at the same time as the rest of the verse. Verse six can be split up into three parts; the first (verses 1 – 3) being the vision, the second (4 – 7) the cleansing and preparation of Isaiah for prophetic ministry and thirdly (8 – 11) the divine commission. It is thought that verse 12 – 13 are not part of the original, but addition, probably made in the sixth century BC. There is however, a debate over the date of the last verse (verse 13), with the idea of it being from the exilic age, to give hope in this rather somber and threat filled chapter. 6:1, In the year that King Uzziah died: Uzziah is described in the bible as an incredibly able and holy man, favored by God, ‘He did what was right in the sight of the lord’ and ‘as long as he sought the Lord, God made him prosper’. However, Uzziah insulted the Lord by burning incense at the alter, something that only the Priests could do and so He struck Uzziah down with tzaraat or leprosy, a term that at the time was for several skin diseases and so the precise meaning is uncertain. Because of this, for the last 11 years of Uzziahs reign, his Son Jotham acted as co-regent, then going on to reign for sixteen years after the death of his father. There is speculation that Jotham died a year or so before his father and that Uzziahs grandson, Ahaz took over the co-regency until his death, however, the first version of events seems to have the most universal consensus. I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Uzziah’s death, thought to be around the date 736 BC, would have been seen as the end of a golden age for the Judeans and a time of uncertainty due to the impending invasion of the Assyrians. It is at this time that the Lord reveals himself to Isaiah. This could be seen as God reminding the people that there is one King above all others and that even though their earthly king has died, there is still an eternal King watching over them. It is typical of most visions of God in the bible for Him to be seated, for example Job (26:9) and in revelation, the apostle John sees God sitting on His throne (4:1 – 11). His robe filled the temple: this could be seen as a display of power and might, as kings often wore long, expensive robes made from silks and gilt so show their worth. The fact that the Lords robe fills the temple could be again showing that there is an even mightier King than Uzziah. Seraphs were in attendance above Him; each had six wings: with two they covered their faces, with two the covered their feet and with two they flew: the word ‘seraph’ only occurs in Isaiah. While Clements translates the word as ‘burning one’, Herbert seems to feel that the designation of the word ‘seraphim’ only appears in Isaiah, but also in Numbers and Deuteronomy but as ‘serpent’ or ‘snakes’. This, he says, could then lead one to the conclusion that the large bronze serpent in the temple, as described in 2 Kings 18:4, may have stimulated the ‘visionary experience’ (Herbert 1973:58). Many other passages mention Cherubim, and while there is a debate about whether seraphim and cherubim are the same or not, seraphim translates as ‘burning ones’ and in Ezekiel 1:13, cherubim are described as ‘something that looked like burning coals of fire, like torches moving to and fro among the living creatures; the fire was bright and lightening issued from the fire. The significance of the six wings is most probably due to Exodus 33:20, ‘You cannot see my face; for no man shall see me and live’. Therefore the two wings covering their faces is to shield themselves from the glory of God so as not to incur the same fate as Lots wife when she gazes upon the might of God as He destroys Sodom and Gomorrah. Feet at this time were unclean and normally full of dust and are often used as a metaphor for humbling oneself throughout the bible and so covering their feet could be seen to be them humbling themselves before the lord. And one called to another and said: ‘holy, holy, holy is the Lord of hosts; the whole earth is full of His glory. ’ The threefold use of the word holy conveys the mystery and unapproachable qualities of the Most Holy. In Hebrew, repetition denote the intensity with which they are speaking, therefore having holy three times conveys to the reader the strength of feeling they have towards the Lord. The pivots on the threshold shook at the voices of those who called: suggests that the majesty and power of the seraphim’s voices shook the building. The translation of the Hebrew meaning pivot is uncertain. Many versions of this passage use hinges on doors or the door posts. Some even translate it as the whole foundations of the building are shaking due to the force of the adoration of God. One might read this verse and interpret it as an example of how much the Lord should be praised. We should aim to praise the Lord so much and with such energy that we shake the earth. It could also be Isaiah’s reaction to the voices that it shook him so violently that it felt as if the whole building shook with him. And I said: ‘Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of Hosts! ’ We are back again to the unworthiness of human kind to gaze upon the Lords splendour, ‘You cannot see my face; for no man shall see me and live. ’ Herbert suggests that I am lost is because ‘Isaiah is reduced to the silence and stillness of death’ (Herbert 1973:59). For Herbert this is due to him being a creature of sin confronted with holy perfection, not just that of a disciple meeting the deity that created him. Unclean lips demonstrates that Isaiah is aware of the sinful nature not only of himself but of his fellow people, something that does not please the Lord and ‘unfitness to use his mouth in the service of God’ (Clements 1980:75). Then one of the seraphs flew to me, holding a live coal that had been taken from the alter with a pair of tongs. This section of the chapter is different to any other calling to minister for God. The prophets in the bible are always seen to endure trials and hardship before they enter Gods favour. Abraham was tasked with the slaughter of his son and perhaps the most well known trail is that of Job who had to undertake a huge ordeal before ‘the Lord gace Job twice ass much as he had before’ (Job 42:10). ‘Whom shall I send, and who will go for us? ’: the us indicates that God is deliberating with the Holy council of seraphs surrounding Him, however it is also clear that Isaiah is meant to ‘overhear’, in a sense, so that he recognizes that only he (Isaiah) can answer that question by giving himself fully to the work of the Lord. The us could also be interpreted as an early mention or idea of the Trinity. The Jewish people are waiting for a messiah come from God and so it could be logical to suggest that until that messiah comes, He is with the Lord and there could already be a notion of the Holy Spirit in the way the breath moves over the water in creation. However it is more likely that God wanted Isaiah to give himself to god freely, giving Isaiah a choice as to whether he will go out and prophesy about the Lord, therefore using the question and the ruse of the Holy council to incite Isaiah to come forward. And I said, ‘Here am I; send me! ’: this response shows that Isaiah had a willingness to go and carry out the work Yahweh had for him. Although it seems like one single task to complete, I don’t think there can be any doubt that Isaiah knew this was him giving his whole life to the service of the Lord. Although up to this point Isaiah does not know what this task is, it can be derived that from the burning coal purging his lips it seems he is called to preach and prophesy to the people about Yahweh and that this cleansing has allowed the word of God to flow through his lips. And He said, ‘Go and say to this people: the reference to this people suggests that there is an element of ‘divine rejection’ (Clements 1980:76). Yahweh no longer sees the chosen people in a favourable light and is sending Isaiah to tell them. ‘Keep listening but do not comprehend’: there is, for Clements, a sense of irony in this section, ‘for the prophet undoubtedly did, very passionately and sincerely, want the people to hear and to understand’ (1980:77). Clements also suggest as Isaiah will have written this account some time after the vision occurred, it could be that he integrated how the message was received into the words that Yahweh spoke to him. However, due to the belief that God is in everything and everything comes from God, Isaiah would have been justified in doing this as he would know that the hardening of the hearts of the people towards his message is because of God. Then I said, ‘How long, O Lord’: throughout the Bible, how long is often the start of a lamentation. This cry out is not just asking how long the suffering will last, but a plea for God to end it quickly. Until cities lie waste without inhabitant is a reference to the devastation that war will bring about when the Assyrian empire seeks to expand further. The land is utterly desolate refers to Judah, where Isaiah ministers, however it may mean the whole of the promised land. Verses 12 – 13 are an addition by and editor, most probably one of the later Isaian disciples around the time of during the exile and restoration periods. Until the Lord sends everyone far away adds to this idea as it must refer to the Assyrian empire sending the Jews to captivity in Babylon. Even if a tenth part remains in it, it will be burned again, like a terebinth or an oak whose stump remains standing when it is felled. This passage is a complex one with much debate on what the Hebrew originally was and therefore how it should be translated into the Bible of today. The most widely regarded solution would be that the Hebrew bam should in fact be bamah which means ‘high place’. Therefore the noun for stump, which in Hebrew is massebe? would then mean ‘sacred pole’. ‘Thus ‘a sacred pole grows out from its place in a hill-shrine’ (Clement 1980:78) is the new sentence created. However this passage is translated, it is agreed that there is a very real element of threat present. Just as a stump is not left in the ground, but instead a hole drilled in the top and filled with fuel and burned, s o will the Jews suffer, even though they may feel they have suffered enough. The Holy Seed is its stump is almost certainly a later addition, post – exile, in order to give hope to those who were now under the Babylonian captivity. Herbert comments that this sentence is ‘absent from the Septuagint, but the Greek Modified [verse 12] to mean ‘and those who were left on the land were multiplied’, a similarly hopeful note’. (Herbert 1973:60). The addition of this last sentence gives hope as it suggests that even the stump of a felled tree may once again grow, meaning that some will survive and carry on the line of David.