Edith M. Humphrey's Essay

Mae C. Jemison the girl with the brains and never limits herself to her imagination. It is said in one of her quotes to “Never limit yourself because of others limited imagination”. She was very educated women and had people hanged onto her words. One could say she put that big brain to very good use.

Who is Annie Easley? Maybe she was one of the four African Americans to work for NASA out of 2,500 employees. Or maybe she was a human computer, a mathematician, or a math technician? Who was Annie Easley?

Homosexuality in the Bible is a difficult topic to address especially in modern day time. Now a day there is more debate than ever before about certain passages in the Bible that address homosexuality. The interpretation of specific passages and the true meanings of these passages has caused a stir amongst religious folks worldwide.

The main thesis of Jonathan Grant’s book is to persuade Christians that the social imagination many of us have towards relationships and the erotic is “more than we realized made by our context,” (10, 19) because the cultural milieu’s imagination “has seeped so deeply into the religious landscape” that a virtuous Christian vision has yet to be articulated so as to produce a fresh “counter-formation” (11) for believers (17, 22–24). The book was written over the course of time for people within their late teens to early thirties, because Grant and his wife noticed a systematic issue for their discipleship of a young adults in their London church (17); where the culture’s perspectives on relationships and sexuality deeply formed that generation’s interactions with one another, rather than a transformational Christian perspective. Therefore, the problem

The Hebrew prophets are filled with varied imagery and language, from the colorful language of the visions Ezekiel’s Temple (Ez. 40-48), to the literary techniques of judgement oracles (Isa. 13), to the laments of Jeremiah (Jer. 12). However, no other rhetorical device should cause its audiences, both original and modern, to squirm with discomfort more than the prophetic metaphors that speak negatively of feminine sexuality and propagate misogynistic abuse towards women. These metaphors, graphic and violent, often portray the people of Israel as dishonored, sexually promiscuous women who have shamed their husbands. As an African-American woman and Old Testament scholar, Renita J. Weems deals with these difficult metaphors to understand

It is said all throughout scripture that acts of adultery, homosexuality, and incest are truly wrong (Pratte, n.d.). C.S. Lewis’ Christian apologetic Mere Christianity discusses these concerns from both a societal as well as a theological point of view in regard to the civilized Christian individual. Lewis (2001) begins by discussing sexual morality in the Christian faith referencing the biblical virtue of

In the book, “The Catholic Imagination”, Greeley examines the Catholic views concerning human sexuality. Two arguments are present in Catholicism. One argument argues that sexual desire can be considered as a sacrament, since it is a part of the human condition and is created by God, and the other argument argues that sexual desire is sinful. Human sexuality is used in scripture as a metaphor of Jesus’ love for his church and God’s love for his people. Many Catholic individuals believe that erotic desire is “good, virtuous, and beautiful” (56).

In his article “Try To Be A Man,” Satlow argues that the rabbis constructed their view of manhood based on their definition of self-restraint. Based on their understanding of the teachings in the Torah, the rabbis considered self-restraint, in terms of both Torah study and sexual acts, as the path to God, but saw complete sexual renunciation to be going against a commandment of God found in the book of Genesis. In contrast, early Christians asserted that celibacy, or total sexual renunciation, demonstrated self-restraint as well as the path to God. Using “Try To Be A Man,” Genesis 1:28, The Life of Saint Pelagia the Harlot, and 1 Corinthians 7:8-9, I will argue that the differences in early Christian and rabbinic views of manliness, especially relating to women, allowed early Christians to focus on sexual renunciation as the highest form of sexual restraint while the rabbis focused on a

William Dean Howells was an advocate of realism in writing; he believed that literary art should reflect the reality of the common man and demonstrate the truth of everyday current issues. He believed in truthful writing and he accepted very little at face value. He practiced this belief in his own writing, and his story called “Editha” is a good example of this. In this ironic tragedy, W.D. Howells shows the truth and nature of war. He uses a combination of metaphoric characters, irony, and the pathos appeal to create an almost grotesque parody of the reality of war. In final analysis, Howells is successful in highlighting the consequences of war and inspiring the audience to question the wisdom of those who advocate armed conflict.

To engage in an interpretation that regards this act as sexual, which is not a far stretch given the seductive tone of this text, carries a variety of theological implications. Although the text does not explicitly suggest sexual intention, it can be presupposed given the context of the illustration. To regard this text as exemplifying sexual undertones or meaning, one is forced to question the purity of Jesus Christ. Perhaps he did not live a celibate

By comparing these two stories, we can argue that the text supports homosexuality. This essay uses the modern interpretation of homosexuality to contextualize the

The perversion of being involved sexually with some form of “beast” remains a striking factor in the Bible after the exodus, stating,

Sexuality is illustrate as "a gift to be used responsibly and in obedience to God’s will." [ Levay, Simon, Baldwin, Janice and Baldwin, John. Discovering Human Sexuality Second Edition. Sinauer Associates, Inc., 2012. ]

Especially after hearing Corvino’s highly convincing, while absurd, argument, I debated whether the Christian viewpoint on the destruction of Sodom was correct. After some internal struggling, I turned to the Word in hopes that it would blatantly state what happened. Unfortunately, as with many current issues, this was not the case; however, there was light to be shed on the matter. As I read different translations of Genesis 18 and 19, I was finding a wide variety in the word choice used to describe what the men outside of the house demanded, from wanting to know the men to have sex with the men to wanting to interview the men. When I delved into the Hebrew word that exists there, I found the word “yada”, which is commonly translated as to know, but could be better translated as to know someone deeply and intimately, as can be found in the act of sexual intercourse. With the discovery of this word, as well as reading many different translations of the passage, I again concluded that Sodom was destroyed for her wickedness in homosexuality. While some of the other arguments have merit at face value, none of the other arguments found could withstand the truths that I unearthed through my readings of Genesis 18 and 19, as well as my readings of the other associated scripture

There is constantly cessation why women and men cohabitate, nurture, desire, and endure. Many shrug the similarities and differences to the side due to the complex nature that is involved in understanding the progression. Since the beginning of time, according to the bible, man was placed as the dominant sex, fending for the families well being. The woman has tended to the important jobs around the homestead as situations arose. Often in society, one will find himself in a battle depending on the views of the receiving recipients. Following is a dialogue explaining a safe and metro sexual view as a general whole.