The Evolution Of Science And Christian Thought Essay

Ape to Human Jackie Williams BIO 396: Topics in Biology and Christian Thought November 30, 2016 I distinctly remember sitting in my 9th grade Biology class as Mr. Shorba projected the classic picture of an ape progressively evolving into a human, and explained to the class Darwin’s theory of evolution. However, being raised in a conservative Christian home, I did not listen to one word of the evolution lecture, as I had already made up my mind as to what I believed in. Although I still believe in creationism, my take on learning about evolution has drastically shifted as I have realized the importance of understanding this popular theory. In Jonathan Well’s book, Icons of Evolution: Science or Myth, he dissects well-known evolutionists arguments with explanations as to how they are falsifiable. In chapter eleven of Wells’ book he explains to his audience the theory of the evolution of humans from apes; otherwise known as the ultimate icon. Darwin explains this theory of macroevolution as the distinctive features that humans have as being present because of natural selection acting on small variables (Wells, 2001). In 1863, Thomas Henry Huxley published a book entitled, Evidence as to Man’s Place in Nature, where he compared the commonalities between the human skeleton and the ape skeleton (Wells, 2001). Although Huxley did not believe humans were direct descendants of apes, his findings lead to the construction of Charles Darwin’s Descent to Man, inShow MoreRelatedEvolution Of Science Classes At School1653 Words   |  7 PagesBeing raised in a Christian family, I have attended Catholic school my whole life. That being said, I have grown up studying Bible stories since before I can remember. Probably the most prominent and well-known of these stories i n Christian theology is, of course, the story of creation. To this day, I still remember how the story goes. On the first day, God created the earth and daylight. For six days after, he continued creation and included the sky, the ocean, plants, animals, and humans. GrowingRead MoreThe Theory Of Science And Christian Belief1345 Words   |  6 PagesProvided that science still requires repeatable and measurable outcomes, the thought that eukaryotes produced sophisticated human life capable of high functioning individuals when they could not even develop the most basic features is preposterous. Although the previous claim may have been overstepped, there are claims of theistic evolution that offer a logical argument to a personal creation by the Living God. Arguments that God could take inert objects, add a dash of mutation, conceptualize andRead MoreThe evolution of apes was a possibility in the 19th century. Although religion had been cherished600 Words   |  3 PagesThe evolution of apes was a possibility in the 19th century. Although religion had been cherished for centuries, the doubts in people’s mines began to express many uncertainties about the bible and started to question their own beliefs. The issue of evolution was a huge concern in the 19th century as it was destroying the view of god and how he made the world; this caused many people to either change their views on life or their religion which had a huge part in resolving people’s beliefs in theirRead MoreCreationism, The, And The Intelligent Designers1125 Words   |  5 PagesIs the Bible capable of supporting the idea of evolution? This is a question that tends to leave many Christians divided between science and theology. Over the years, various views have been formed in regards to this question. The Young Earth Creationists strongly oppose any mention of evolution. Old Earth Creationism is an umbrella term for the various ways in which Christians believe evolution fits into creation. Within this group are the theistic evolutionists, the progressive creationists, andRead MoreEvolution And Its Impact On Students Worldview1310 Words   |  6 PagesPerhaps the greatest challenge in the Christian academic community surrounds the question of evolution and its impact on students’ worldview. Trepidation concerning the topic of evolution and its implications may launch students into a pit of uncertainty and doubt. This outcome is certain if the topic at hand is presented in such a way that fails to encounter students’ questions in an academically enriching environment. Historically, the act of challenging notions of familiarity results in outcomesRead MoreOriginal Creation of Earth1117 Words   |  5 Pagesand every other object on the earth. Every word of the Bible is true. Every day, creation scientists are finding more and more evidence to support the six days of creation. There is nothing wrong with science, but in the end it is the fallible word of man. YOUNG EARTH At its simplest, evolution is a hypothesis which claims that all life has descended with modification from a primitive single celled organism in the remote past. The development has been one of increasing complexity. Originally,Read MoreEssay about Creation and Evolution: An Eternal Debate1597 Words   |  7 Pages Creation and Evolution: An Eternal Debate nbsp;nbsp;nbsp;nbsp;nbsp;Many people have tried to reconcile the differences between creationism and Darwinism but few have succeeded. Any religious debate is seen as a very sensitive subject and the discussion about the foundations of certain religions generally becomes difficult. Darwinism, in relation to religious beliefs can become controversial; some say they can coexist and some say they cannot. Darwinism was not intended to be anti-religiousRead MoreThe Debate Between Evolution and Creationism1648 Words   |  7 PagesIf the question was posed as to what is the debate between creationism vs. evolution consist of, the thought that it is ‘â€Å"God did it† vs. â€Å"Natural processes did it,†Ã¢â‚¬â„¢ (Scott, 2004) may arise. Science cannot absolutely prove or disprove Creation or Evolution. Yet scientist and the remainder of society use creationism and evolution to prove our existence. Creationist believe in the Christian account of the origin as recorded i n Genesis. Creationism is the belief that statements such as â€Å"In the beginningRead MoreScience Teachers and Professors Should Not Teach Creationism 1231 Words   |  5 Pagesso people can understand what the debate is about,† it is up to the school to teach evolution, while families or other educators should inform their children and students about creationism or any other type of creation myth or legend. As a matter of fact, a transparent explanation for this tenet efficiently emerges: the â€Å"sides† of the debate are more than two; therefore, there is no reason to consider evolution and creationism, but not the Chinese principle of â€Å"Yin and Yang† or the Greek philosophers’Read MoreEdward Larsons Work Summer For The Gods1199 Words   |  5 Pagesâ€Å"Piltdown skull† and bridged a gap in history that seemed to confirm Darwin’s theory of evolution. Darwin s account of random variations, coupled with his survival-of-the-fittest selection process, posed a critical problem for many Christians who retained a teleological view of nature.† (Larson, 17) This threat to Christian spirituality sparked an anti-evolution movement in an attempt to revoke the teachings of evolution in public school systems. The Tennessee House of Representatives soon passed a statute

The Da Vinci Code Chapter 24-29 Free Essays

string(62) " Leonardo Da Vinci claimed she was his finest accomplishment\." CHAPTER 24 Silas gazed upward at the Saint-Sulpice obelisk, taking in the length of the massive marble shaft. His sinews felt taut with exhilaration. He glanced around the church one more time to make sure he was alone. We will write a custom essay sample on The Da Vinci Code Chapter 24-29 or any similar topic only for you Order Now Then he knelt at the base of the structure, not out of reverence, but out of necessity. The keystone is hidden beneath the Rose Line. At the base of the Sulpice obelisk. All the brothers had concurred. On his knees now, Silas ran his hands across the stone floor. He saw no cracks or markings to indicate a movable tile, so he began rapping softly with his knuckles on the floor. Following the brass line closer to the obelisk, he knocked on each tile adjacent to the brass line. Finally, one of them echoed strangely. There’s a hollow area beneath the floor! Silas smiled. His victims had spoken the truth. Standing, he searched the sanctuary for something with which to break the floor tile. High above Silas, in the balcony, Sister Sandrine stifled a gasp. Her darkest fears had just been confirmed. This visitor was not who he seemed. The mysterious Opus Dei monk had come to Saint- Sulpice for another purpose. A secret purpose. You are not the only one with secrets, she thought. Sister Sandrine Bieil was more than the keeper of this church. She was a sentry. And tonight, the ancient wheels had been set in motion. The arrival of this stranger at the base of the obelisk was a signal from the brotherhood. It was a silent call of distress. CHAPTER 25 The U. S. Embassy in Paris is a compact complex on Avenue Gabriel, just north of the Champs-Elysees. The three-acre compound is considered U. S. soil, meaning all those who stand on it are subject to the same laws and protections as they would encounter standing in the United States. The embassy’s night operator was reading Time magazine’s International Edition when the sound of her phone interrupted. â€Å"U. S. Embassy,† she answered. â€Å"Good evening.† The caller spoke English accented with French. â€Å"I need some assistance.† Despite the politeness of the man’s words, his tone sounded gruff and official. â€Å"I was told you had a phone message for me on your automated system. The name is Langdon. Unfortunately, I have forgotten my three-digit access code. If you could help me, I would be most grateful.† The operator paused, confused. â€Å"I’m sorry, sir. Your message must be quite old. That system was removed two years ago for security precautions. Moreover, all the access codes were five-digit. Who told you we had a message for you?† â€Å"You have no automated phone system?† â€Å"No, sir. Any message for you would be handwritten in our services department. What was your name again?† But the man had hung up. Bezu Fache felt dumbstruck as he paced the banks of the Seine. He was certain he had seen Langdon dial a local number, enter a three-digit code, and then listen to a recording. But if Langdon didn’t phone the embassy, then who the hell did he call? It was at that moment, eyeing his cellular phone, that Fache realized the answers were in the palm of his hand. Langdon used my phone to place that call. Keying into the cell phone’s menu, Fache pulled up the list of recently dialed numbers and found the call Langdon had placed. A Paris exchange, followed by the three-digit code 454. Redialing the phone number, Fache waited as the line began ringing. Finally a woman’s voice answered. â€Å"Bonjour, vous etes bien chez Sophie Neveu,† the recording announced. â€Å"Je suis absente pour le moment, mais†¦Ã¢â‚¬  Fache’s blood was boiling as he typed the numbers 4†¦ 5†¦ 4. CHAPTER 26 Despite her monumental reputation, the Mona Lisa was a mere thirty-one inches by twenty-one inches – smaller even than the posters of her sold in the Louvre gift shop. She hung on the northwest wall of the Salle des Etats behind a two-inch-thick pane of protective Plexiglas. Painted on a poplar wood panel, her ethereal, mist-filled atmosphere was attributed to Da Vinci’s mastery of the sfumato style, in which forms appear to evaporate into one another. Since taking up residence in the Louvre, the Mona Lisa – or La Jaconde as they call her in France – had been stolen twice, most recently in 1911, when she disappeared from the Louvre’s† satte impenetrable† – Le Salon Carre. Parisians wept in the streets and wrote newspaper articles begging the thieves for the painting’s return. Two years later, the Mona Lisa was discovered hidden in the false bottom of a trunk in a Florence hotel room. Langdon, now having made it clear to Sophie that he had no intention of leaving, moved with her across the Salle des Etats. The Mona Lisa was still twenty yards ahead when Sophie turned on the black light, and the bluish crescent of penlight fanned out on the floor in front of them. She swung the beam back and forth across the floor like a minesweeper, searching for any hint of luminescent ink. Walking beside her, Langdon was already feeling the tingle of anticipation that accompanied his face-to-face reunions with great works of art. He strained to see beyond the cocoon of purplish light emanating from the black light in Sophie’s hand. To the left, the room’s octagonal viewing divan emerged, looking like a dark island on the empty sea of parquet. Langdon could now begin to see the panel of dark glass on the wall. Behind it, he knew, in the confines of her own private cell, hung the most celebrated painting in the world. The Mona Lisa’s status as the most famous piece of art in the world, Langdon knew, had nothing to do with her enigmatic smile. Nor was it due to the mysterious interpretations attributed her by many art historians and conspiracy buffs. Quite simply, the Mona Lisa was famous because Leonardo Da Vinci claimed she was his finest accomplishment. You read "The Da Vinci Code Chapter 24-29" in category "Essay examples" He carried the painting with him whenever he traveled and, if asked why, would reply that he found it hard to part with his most sublime expression of female beauty. Even so, many art historians suspected Da Vinci’s reverence for the Mona Lisa had nothing to do with its artistic mastery. In actuality, the painting was a surprisingly ordinary sfumato portrait. Da Vinci’s veneration for this work, many claimed, stemmed from something far deeper: a hidden message in the layers of paint. The Mona Lisa was, in fact, one of the world’s most documented inside jokes. The painting’s well-documented collage of double entendres and playful allusions had been revealed in most art history tomes, and yet, incredibly, the public at large still considered her smile a great mystery. No mystery at all, Langdon thought, moving forward and watching as the faint outline of the painting began to take shape. No mystery at all. Most recently Langdon had shared the Mona Lisa’s secret with a rather unlikely group – a dozen inmates at the Essex County Penitentiary. Langdon’s jail seminar was part of a Harvard outreach program attempting to bring education into the prison system – Culture for Convicts, as Langdon’s colleagues liked to call it. Standing at an overhead projector in a darkened penitentiary library, Langdon had shared the MonaLisa’s secret with the prisoners attending class, men whom he found surprisingly engaged – rough, but sharp. â€Å"You may notice,† Langdon told them, walking up to the projected image of the MonaLisa on the library wall,† that the background behind her face is uneven.† Langdon motioned to the glaring discrepancy. â€Å"Da Vinci painted the horizon line on the left significantly lower than the right.† â€Å"He screwed it up?† one of the inmates asked. Langdon chuckled. â€Å"No. Da Vinci didn’t do that too often. Actually, this is a little trick Da Vinci played. By lowering the countryside on the left, Da Vinci made Mona Lisa look much larger from the left side than from the right side. A little Da Vinci inside joke. Historically, the concepts of male and female have assigned sides – left is female, and right is male. Because Da Vinci was a big fan of feminine principles, he made Mona Lisa look more majestic from the left than the right.† â€Å"I heard he was a fag,† said a small man with a goatee. Langdon winced. â€Å"Historians don’t generally put it quite that way, but yes, Da Vinci was a homosexual.† â€Å"Is that why he was into that whole feminine thing?† â€Å"Actually, Da Vinci was in tune with the balance between male and female. He believed that a human soul could not be enlightened unless it had both male and female elements.† â€Å"You mean like chicks with dicks?† someone called. This elicited a hearty round of laughs. Langdon considered offering an etymological sidebar about the word hermaphrodite and its ties to Hermes and Aphrodite, but something told him it would be lost on this crowd. â€Å"Hey, Mr. Langford,† a muscle-bound man said. â€Å"Is it true that the Mona Lisa is a picture of Da Vinci in drag? I heard that was true.† â€Å"It’s quite possible,† Langdon said. â€Å"Da Vinci was a prankster, and computerized analysis of the Mona Lisa and Da Vinci’s self-portraits confirm some startling points of congruency in their faces. Whatever Da Vinci was up to,† Langdon said,† his Mona Lisa is neither male nor female. It carries a subtle message of androgyny. It is a fusing of both.† â€Å"You sure that’s not just some Harvard bullshit way of saying Mona Lisa is one ugly chick.† Now Langdon laughed. â€Å"You may be right. But actually Da Vinci left a big clue that the painting was supposed to be androgynous. Has anyone here ever heard of an Egyptian god named Amon?† â€Å"Hell yes!† the big guy said. â€Å"God of masculine fertility!† Langdon was stunned. â€Å"It says so on every box of Amon condoms.† The muscular man gave a wide grin. â€Å"It’s got a guy with a ram’s head on the front and says he’s the Egyptian god of fertility.† Langdon was not familiar with the brand name, but he was glad to hear the prophylactic manufacturers had gotten their hieroglyphs right. â€Å"Well done. Amon is indeed represented as a man with a ram’s head, and his promiscuity and curved horns are related to our modern sexual slang’ horny. â€Å"No shit!† â€Å"No shit,† Langdon said. â€Å"And do you know who Amon’s counterpart was? The Egyptian goddessof fertility?† The question met with several seconds of silence. â€Å"It was Isis,† Langdon told them, grabbing a grease pen. â€Å"So we have the male god, Amon.† He wrote it down. â€Å"And the female goddess, Isis, whose ancient pictogram was once called L’ISA.† Langdon finished writing and stepped back from the projector. AMON L’ISA â€Å"Ring any bells?† he asked. â€Å"Mona Lisa†¦ holy crap,† somebody gasped. Langdon nodded. â€Å"Gentlemen, not only does the face of Mona Lisa look androgynous, but her name is an anagram of the divine union of male and female. And that, my friends, is Da Vinci’s little secret, and the reason for Mona Lisa’s knowing smile.† â€Å"My grandfather was here,† Sophie said, dropping suddenly to her knees, now only ten feet from the Mona Lisa.She pointed the black light tentatively to a spot on the parquet floor. At first Langdon saw nothing. Then, as he knelt beside her, he saw a tiny droplet of dried liquid that was luminescing. Ink? Suddenly he recalled what black lights were actually used for. Blood. His senses tingled. Sophie was right. Jacques Sauniere had indeed paid a visit to the Mona Lisabefore he died. â€Å"He wouldn’t have come here without a reason,† Sophie whispered, standing up. â€Å"I know he left a message for me here.† Quickly striding the final few steps to the Mona Lisa, she illuminated the floor directly in front of the painting. She waved the light back and forth across the bare parquet. â€Å"There’s nothing here!† At that moment, Langdon saw a faint purple glimmer on the protective glass before the Mona Lisa. Reaching down, he took Sophie’s wrist and slowly moved the light up to the painting itself. They both froze. On the glass, six words glowed in purple, scrawled directly across the Mona Lisa’s face. CHAPTER 27 Seated at Sauniere’s desk, Lieutenant Collet pressed the phone to his ear in disbelief. Did I hearFache correctly?† A bar of soap? But how could Langdon have known about the GPS dot?† â€Å"Sophie Neveu,† Fache replied. â€Å"She told him.† â€Å"What! Why?† â€Å"Damned good question, but I just heard a recording that confirms she tipped him off.† Collet was speechless. What was Neveu thinking? Fache had proof that Sophie had interfered with a DCPJ sting operation? Sophie Neveu was not only going to be fired, she was also going to jail. â€Å"But, Captain†¦ then where is Langdon now?† â€Å"Have any fire alarms gone off there?† â€Å"No, sir.† â€Å"And no one has come out under the Grand Gallery gate?† â€Å"No. We’ve got a Louvre security officer on the gate. Just as you requested.† â€Å"Okay, Langdon must still be inside the Grand Gallery.† â€Å"Inside? But what is he doing?† â€Å"Is the Louvre security guard armed?† â€Å"Yes, sir. He’s a senior warden.† â€Å"Send him in,† Fache commanded. â€Å"I can’t get my men back to the perimeter for a few minutes, and I don’t want Langdon breaking for an exit.† Fache paused. â€Å"And you’d better tell the guard Agent Neveu is probably in there with him.† â€Å"Agent Neveu left, I thought.† â€Å"Did you actually see her leave?† â€Å"No, sir, but – â€Å"Well, nobody on the perimeter saw her leave either. They only saw her go in.† Collet was flabbergasted by Sophie Neveu’s bravado. She’s still inside the building? â€Å"Handle it,† Fache ordered. â€Å"I want Langdon and Neveu at gunpoint by the time I get back.† As the Trailor truck drove off, Captain Fache rounded up his men. Robert Langdon had proven an elusive quarry tonight, and with Agent Neveu now helping him, he might be far harder to corner than expected. Fache decided not to take any chances. Hedging his bets, he ordered half of his men back to the Louvre perimeter. The other half he sent to guard the only location in Paris where Robert Langdon could find safe harbor. CHAPTER 28 Inside the Salle des Etats, Langdon stared in astonishment at the six words glowing on the Plexiglas. The text seemed to hover in space, casting a jagged shadow across Mona Lisa’s mysterious smile. â€Å"The Priory,† Langdon whispered. â€Å"This proves your grandfather was a member!† Sophie looked at him in confusion. â€Å"You understand this?† â€Å"It’s flawless,† Langdon said, nodding as his thoughts churned. â€Å"It’s a proclamation of one of the Priory’s most fundamental philosophies!† Sophie looked baffled in the glow of the message scrawled across the Mona Lisa’s face. SO DARK THE CON OF MAN â€Å"Sophie,† Langdon said,† the Priory’s tradition of perpetuating goddess worship is based on a belief that powerful men in the early Christian church ‘conned’ the world by propagating lies that devalued the female and tipped the scales in favor of the masculine.† Sophie remained silent, staring at the words.† The Priory believes that Constantine and his male successors successfully converted the world from matriarchal paganism to patriarchal Christianity by waging a campaign of propaganda that demonized the sacred feminine, obliterating the goddess from modern religion forever.† Sophie’s expression remained uncertain. â€Å"My grandfather sent me to this spot to find this. He must be trying to tell me more than that.† Langdon understood her meaning. She thinks this is another code.Whether a hidden meaning existed here or not, Langdon could not immediately say. His mind was still grappling with the bold clarity of Sauniere’s outward message. So dark the con of man, he thought. So dark indeed. Nobody could deny the enormous good the modern Church did in today’s troubled world, and yet the Church had a deceitful and violent history. Their brutal crusade to† reeducate† the pagan and feminine-worshipping religions spanned three centuries, employing methods as inspired as they were horrific. The Catholic Inquisition published the book that arguably could be called the most blood-soaked publication in human history. Malleus Maleficarum – or The Witches’ Hammer – indoctrinated the world to† the dangers of freethinking women† and instructed the clergy how to locate, torture, and destroy them. Those deemed† witches† by the Church included all female scholars, priestesses, gypsies, mystics, nature lovers, herb gatherers, and any women† suspiciously attuned to the natural world.† Midwives also were killed for their heretical practice of using medical knowledge to ease the pain of childbirth – a suffering, the Church claimed, that was God’s rightful punishment for Eve’s partaking of the Apple of Knowledge, thus giving birth to the idea of Original Sin. During three hundred years of witch hunts, the Church burned at the stake an astounding five million women. The propaganda and bloodshed had worked. Today’s world was living proof. Women, once celebrated as an essential half of spiritual enlightenment, had been banished from the temples of the world. There were no female Orthodox rabbis, Catholic priests, nor Islamic clerics. The once hallowed act of Hieros Gamos – the natural sexual union between man and woman through which each became spiritually whole – had been recast as a shameful act. Holy men who had once required sexual union with their female counterparts to commune with God now feared their natural sexual urges as the work of the devil, collaborating with his favorite accomplice†¦ woman. Not even the feminine association with the left-hand side could escape the Church’s defamation. In France and Italy, the words for† left† – gauche and sinistra – came to have deeply negative overtones, while their right-hand counterparts rang of righteousness, dexterity, and correctness. To this day, radical thought was considered left wing, irrational thought was left brain, and anything evil, sinister. The days of the goddess were over. The pendulum had swung. Mother Earth had become a man’s world, and the gods of destruction and war were taking their toll. The male ego had spent two millennia running unchecked by its female counterpart. The Priory of Sion believed that it was this obliteration of the sacred feminine in modern life that had caused what the Hopi Native Americans called koyanisquatsi – â€Å"life out of balance† – an unstable situation marked by testosterone-fueled wars, a plethora of misogynistic societies, and a growing disrespect for Mother Earth. â€Å"Robert!† Sophie said, her whisper yanking him back. â€Å"Someone’s coming!† He heard the approaching footsteps out in the hallway.† Over here!† Sophie extinguished the black light and seemed to evaporate before Langdon’s eyes. For an instant he felt totally blind. Over where! As his vision cleared he saw Sophie’s silhouette racing toward the center of the room and ducking out of sight behind the octagonal viewing bench. He was about to dash after her when a booming voice stopped him cold. â€Å"Arretez!† a man commanded from the doorway. The Louvre security agent advanced through the entrance to the Salle des Etats, his pistol outstretched, taking deadly aim at Langdon’s chest. Langdon felt his arms raise instinctively for the ceiling. â€Å"Couchez-vous!† the guard commanded. â€Å"Lie down!† Langdon was face first on the floor in a matter of seconds. The guard hurried over and kicked his legs apart, spreading Langdon out. â€Å"Mauvaise idee, Monsieur Langdon,†he said, pressing the gun hard into Langdon’s back.† Mauvaise idee.† Face down on the parquet floor with his arms and legs spread wide, Langdon found little humor in the irony of his position. The Vitruvian Man, he thought. Face down. CHAPTER 29 Inside Saint-Sulpice, Silas carried the heavy iron votive candle holder from the altar back toward the obelisk. The shaft would do nicely as a battering ram. Eyeing the gray marble panel that covered the apparent hollow in the floor, he realized he could not possibly shatter the covering without making considerable noise. Iron on marble. It would echo off the vaulted ceilings. Would the nun hear him? She should be asleep by now. Even so, it was a chance Silas preferred not to take. Looking around for a cloth to wrap around the tip of the iron pole, he saw nothing except the altar’s linen mantle, which he refused to defile. My cloak, he thought. Knowing he was alone in the great church, Silas untied his cloak and slipped it off his body. As he removed it, he felt a sting as the wool fibers stuck to the fresh wounds on his back. Naked now, except for his loin swaddle, Silas wrapped his cloak over the end of the iron rod. Then, aiming at the center of the floor tile, he drove the tip into it. A muffled thud. The stone did not break. He drove the pole into it again. Again a dull thud, but this time accompanied by a crack. On the third swing, the covering finally shattered, and stone shards fell into a hollow area beneath the floor. A compartment! Quickly pulling the remaining pieces from the opening, Silas gazed into the void. His blood pounded as he knelt down before it. Raising his pale bare arm, he reached inside. At first he felt nothing. The floor of the compartment was bare, smooth stone. Then, feeling deeper, reaching his arm in under the Rose Line, he touched something! A thick stone tablet. Getting his fingers around the edge, he gripped it and gently lifted the tablet out. As he stood and examined his find, he realized he was holding a rough-hewn stone slab with engraved words. He felt for an instant like a modern-day Moses. As Silas read the words on the tablet, he felt surprise. He had expected the keystone to be a map, or a complex series of directions, perhaps even encoded. The keystone, however, bore the simplest of inscriptions. Job 38:11 A Bible verse? Silas was stunned with the devilish simplicity. The secret location of that which they sought was revealed in a Bible verse? The brotherhood stopped at nothing to mock the righteous! Job. Chapter thirty-eight. Verse eleven. Although Silas did not recall the exact contents of verse eleven by heart, he knew the Book of Job told the story of a man whose faith in God survived repeated tests. Appropriate, he thought, barely able to contain his excitement. Looking over his shoulder, he gazed down the shimmering Rose Line and couldn’t help but smile. There atop the main altar, propped open on a gilded book stand, sat an enormous leather-bound Bible. Up in the balcony, Sister Sandrine was shaking. Moments ago, she had been about to flee and carryout her orders, when the man below suddenly removed his cloak. When she saw his alabaster-white flesh, she was overcome with a horrified bewilderment. His broad, pale back was soaked with blood-red slashes. Even from here she could see the wounds were fresh. This man has been mercilessly whipped! She also saw the bloody cilice around his thigh, the wound beneath it dripping. What kind of God would want a body punished this way? The rituals of Opus Dei, Sister Sandrine knew, were not something she would ever understand. But that was hardly her concern at this instant. Opus Dei is searching for the keystone.How they knew of it, Sister Sandrine could not imagine, although she knew she did not have time to think. The bloody monk was now quietly donning his cloak again, clutching his prize as he moved toward the altar, toward the Bible. In breathless silence, Sister Sandrine left the balcony and raced down the hall to her quarters. Getting on her hands and knees, she reached beneath her wooden bed frame and retrieved the sealed envelope she had hidden there years ago. Tearing it open, she found four Paris phone numbers. Trembling, she began to dial. Downstairs, Silas laid the stone tablet on the altar and turned his eager hands to the leather Bible. His long white fingers were sweating now as he turned the pages. Flipping through the Old Testament, he found the Book of Job. He located chapter thirty-eight. As he ran his finger down the column of text, he anticipated the words he was about to read. They will lead the way! Finding verse number eleven, Silas read the text. It was only seven words. Confused, he read it again, sensing something had gone terribly wrong. The verse simply read: HITHERTO SHALT THOU COME, BUT NO FURTHER. How to cite The Da Vinci Code Chapter 24-29, Essay examples

Tale of Genji free essay sample

The style of writing practiced by the sole author of The Tale of Genji , Lady Murasaki Shikibu, is one of increasing degrees of irony, that is, from straight narration of events in chronological time, termed diachronic progression in Chapters 1-33, to more complex stages of narration termed synchronic progression in which the importance of events in time gives way to a world of thoughts and emotions known only in part by characters, narrators, and readers, and not necessarily to all those who live in the text. In Chapters 34-41, the reader begins to know more about the characters and their relationships than they do individually. The potentiality of failure as a theme is well-supported by a writing style in which characters and events are not always as they seem to be, that is, what happens is what only seems to be happening, and the real nature of characters and events lies beyond the actual time and space of the narrative. Finally, Murasakis irony turns, in the last chapters, 44-54, chiefly to an examination of what goes on in characters minds, far removed from the straight narration of the first sections of this long work. Often what is going on in the characters minds is narrated as musing, referred to as interior monologue. Though this sort of narration occurs with increasing frequency in the chapters relating to the first year of Genjis life at the Rokujo no in, it reaches its peak in the last ten chapters, particularly those related to Ukifune, her attempted suicide, and subsequent amnesia, so that narrative flow becomes available only to the readers perception, not to other characters. I will attempt to point out, in this paper, that given the theme of success or failure, and the highly ironic writing style in The Tale of Genji, the image of the mother in this work is lso ironic, that is, it is not what it seems to be; it transgresses the boundaries of what might have been the real or non-fictional world of Heian Japan from which the work issues. Above all else, The Tale of Genji is not a fact, but a fiction, and a fiction that defines its ideas of motherhood by increasing degrees of irony in which its biological mothers are not whom they seem to be, not whom they want to be. It is my view that mothe rhood in The Tale of Genji is perverted, that is, it has been turned around so that it does not reflect societal norms. Mothers transgress social boundaries by the very nature of their being mothers: the Kiritsubo Lady, Genjis mother, because she is not suited by virtue of her class to be successful as the mother of an Imperial son; the Empress Fujitsubo who replaces Genjis mother in his father the Emperors affections and who, by producing a child with Genji, is condemned to a life of utter secrecy lived in the fear of her secret being found out; Yugao who dies an untimely death in Genjis arms by spirit possession and whose daughter Tamakazura, the issue of her brief affair with To no Chujo, is immediately removed to Kyushu; the Akashi lady whose daughter is taken from her by Prince Genji to be raised as a foster child by Murasaki no ue in order that the girl aspire to her rightful place in society and who, almost from the moment of giving birth, loses her natural rights as a mother; Aoi, Genjis primary wife, who dies immediately on giving birth to his son Yugiri, again by spirit possession; the Third Princess who gives birth to a boy, Kaoru, whom the world will have to accept as Genjis son, but who, in fact, is the product of her rape and abandonment by Kashiwagi. This list is not exhaustive. Being a biological mother in The Tale of Genji gives rise to the spectre of serious failure. The discussions below are not included in other published versions of this text: 3. Yugao, mother of Tamakazura4. Rokujo Miyasundokoro, mother of Akikonomu5. Aoi, mother of Yugiri6. Akashi Lady, mother of the Akashi Princess In the Genji narrative, a certain pattern has begun to emerge in how biological mothering begins, is brought to an end, is overturned or perverted until a new pattern of substitution emerges in which Prince Genji takes over the role once performed by the biological mother. In conclusion, from Shimizus notion of societal expectation, it becomes apparent that even in the context of The Tale of Genji, children do not belong to the father, a matriarchal concept. But Heian Japan was already a patriarchal society by the time lady Murasaki wrote The Tale of Genji. In her fiction, particularly, it would be necessary for children of both sexes to be appropriated by males who act after the fashion of a matriarchically determined world. The patriarch is contained within the matriarch and males take on female roles. This is particularly true for appropriated female children. The Akashi princess, Genjis only true biological daughter, is the best example of this. When the Akashi lady moves from Akashi to her villa in Oi, Genji substitutes himself as mother. He then removes the child to the Rokujo no in and sees that Murasaki no ue brings her up to assume a role that are in keeping with Genjis politics of recapturing the throne. Genji becomes Akikonomus mother after Rokujos death in order to ensure that she marries his true biological son Reizei and carry out his political ambition to rule the Imperial Palace. Politics and social advancement are also at the heart of Genjis usurpation of officially sanctioned motherhood from the Third Princess. He allows her a weak, ineffectual form of retirement as a nun living at home to ensure that Kaoru makes his way within the Imperial palace. If Murasaki no ue is the best example in the Genji of a woman who becomes recognized as a mother, Genji himself is capable of the same by default, and does so in the cases I have outlined. Perverted mothering in The Tale of Genji is not only possible, it is necessary to the success of the narrative.