Showing 301 - 310 of 375 annotations tagged with the keyword "Religion"
The poet conjures up the image of the doctor who delivered him and his siblings ("All of us came in Doctor Kerlin's bag"), the doctor who arrived at the house in his fur-lined coat and ascended to his mother's bedroom, and later came down and arranged the instruments in his bag (a "plump ark"), which by that point was otherwise empty. In the boy's fantasy, Doctor Kerlin's small eyes were "peepholes into a locked room," in which were strung "the little pendant infant parts / . . . neatly from a line up near the ceiling-- / a toe, a foot and shin, an arm, a cock."
On a visit to the ruined temple of Asclepius, the god of healing, the poet finds himself remembering Doctor Kerlin, and also the incident when, as an altar boy, he fainted during a procession at the healing shrine of Lourdes in 1956. Now many years later, he pulls up some tufts of grass from around the temple and sends them to friends suffering from cancer. He remembers entering the bedroom after Doctor Kerlin left, his mother on the bed asking, "And what do you think / Of the new wee baby the doctor brought for us all / When I was asleep?" [94 lines]
Daniel Coulombe (Lothaire Bluteau) is engaged by a Montreal priest to improve on the parish's tired passion play. He is quietly excited by the possibility and invites a group of old friends to join him in revitalizing the ancient tale. They will stage the performance outside by torchlight on the crest of Mount Royal with the lights of the vast city flickering below. The script is modern, visceral, and engages the audience. The actors all manage to improve their life situations if not their finances: a man gives up dubbing scripts for porno movies; a woman leaves an abusive partner to become the Magdalene.
At first, the priest is pleased by their efforts, but he looses confidence and credibility when Coulombe finds he sleeps with one of the women actors. The play is a huge success, but nameless clerical authorities are disturbed by the vibrant sexuality and the avant garde performance; in the absence of support from the priest, "they" revoke the right to perform.
The defiant troupe performs anyway, hoping the police will be sympathetic. A naked Coulombe is arrested off the cross in the midst of his crucifixion scene. A scuffle ensues and he suffers an accidental head injury. Taken by ambulance to a busy hospital, he is neglected, but recovers enough to sign himself out, only to collapse in a subway station. Attended by the two dismayed and disoriented women, he is again taken to hospital where he dies.
What is the nature of your country? the voice of authority asks. "Its frontiers keep changing," the refugee answers. ("Refugee," p. 72) For Dannie Abse the frontiers of imagination continue to expand, though he is more than a half century into the project of poetry. However, the nature of his country remains unchanged. That country includes medicine, literature, history, a Welsh and Jewish heritage, a strong narrative voice, and intelligent wit. As Stanley Moss writes on the back cover of Be Seated, Thou, the country also includes "mystery, moral sunlight, a gift for the simple truth."
Dannie Abse's earlier volume of Collected Poems was entitled White Coat, Purple Coat (1991) and represented his work from 1948 to 1988. The present volume includes two books of new poems that were published in England between 1989 and 1998: On the Evening Road (1994) and Arcadia, One Mile (1998).
In this sonnet Hopkins reflects on the long illness and death of Felix Randal, the farrier. The poet watched this "big-boned and hardy-handsome" man decline, until he was broken by "some / fatal four disorders" and his "reason rambled . . . . " At first Randal had railed against his fate, but later, anointed by the poet-priest, he developed a "heavenlier heart" and "sweet reprieve."
The poet reflects on his role as a spiritual healer: "This seeing the sick endears them to us, us too it endears." While the priestly tongue and touch refreshed Felix Randal in his illness, Randal's tears also touched the priest's heart, and so he is left with a sense of loss and mourning when the man dies.
Hamlet's father, the King of Denmark, is dead and has been succeeded by his brother Claudius, who has married the old king's wife, Gertrude. The King's ghost tells Hamlet that Claudius murdered him, and makes Hamlet promise to avenge his death. The play traces the process by which Hamlet negotiates the conflict between his need to take violent action and his uncertainty about the rightness of doing so.
He pretends to be mad and contemplates suicide. He unintentionally murders Polonius, the new King's counselor, and violently confronts his mother for what he sees as an unfaithful and incestuous marriage to her brother-in-law. He also verbally abuses Ophelia, the daughter of Polonius, whom Hamlet had loved before, contributing to her mental illness and eventual death.
Hamlet finally decides that he must submit to his fate--or his dramatically determined role as the hero of a revenge tragedy--and agrees to a fencing match with Ophelia's brother, Laertes. Arranged by Claudius, the match is rigged. Laertes's rapier is poisoned, and both Laertes and Hamlet are killed with it. Gertrude drinks the poisoned wine intended for Hamlet and dies. Hamlet's last action is to kill Claudius, but whether this counts as the successful culmination of a revenge plot is dubious. As a new order takes over in Denmark, and as the dying Hamlet asks that his story be remembered, we realize that his existential quandaries remain largely unresolved.
Macbeth, Thane of Glamis, is told by a trio of witches that he will soon be promoted to Thane of Cawdor, and later will be King of Scotland. When the first of their prophesies comes true, he tells his wife, who is filled with ambition and determines to ensure that the second is realized as well. She persuades her husband to murder King Duncan, and so Macbeth becomes King.
The rest of the play traces the couple's downfall as a result not only of the murder and hence the political injustice of Macbeth's reign, which leads to war in Scotland, but also because of the terrible psychological effects of guilt. Neither of them sleeps soundly again; Macbeth sees ghosts and appears to go mad; Lady Macbeth sleepwalks, endlessly washing her hands of the metaphysical blood that stains her, and eventually commits suicide. Macbeth dies when Macduff, rightful heir to the throne, besieges his castle and beheads him in battle.
The first chapter of this memoir consists of two words: "I exaggerate." The narrator then tells us the story of her childhood and early adult experiences as an epileptic. After having her first seizure, at the age of ten, she spends a month at a special Catholic school in Topeka, Kansas, where the nuns teach epileptic children to fall without hurting themselves. This falling may or may not be literal; it is certainly symbolically apt.
During adolescence, Lauren begins lying, stealing, and faking seizures to get attention. She reveals that she has developed Munchausen's Syndrome, whose sufferers are "makers of myths that are still somehow true, the illness a conduit to convey real pain" (88). A neurologist, Dr. Neu, performs surgery severing Lauren's corpus callosum, effectively dividing her brain in half and markedly alleviating the seizure disorder.
Later she attends a writer's workshop where she begins an affair with a married man, a writer much older than she. After it ends badly, she starts going to Alcoholics Anonymous (although she does not drink) and tells her story with such authenticity that when she later confesses that she is NOT an alcoholic, no-one believes her, dismissing her true story as denial. The memoir ends both with her recognition of the value of narrating and with a silent fall to the snowy ground, as the nuns taught her to do, in the knowledge that the sense of falling (rather than the material certainty of landing) is all that is finally, reliably, real.
Tom Hogue is a nonpracticing Catholic who develops a mysterious dermatologic disorder. Five areas of chapped and painful skin located on his hands, feet, and below his ribs begin to bleed simultaneously. The reluctant stigmatic soon experiences weight loss and insomnia and has premonitions. He attempts self-treatment before consulting in order his local pharmacist, primary care physician, a dermatologist, and eventually a psychiatrist.
He is diagnosed as having "psychogenic purpura" and his condition seems to improve with psychiatric treatment. Initially Hogue questions the validity of his stigmata and is uneasy with his religious celebrity. When his affliction spontaneously resolves, he has difficulty adjusting to his new life. A chance encounter with a woman whose life had been profoundly affected by Hogue when he still retained the stigmata leads him to consider self-mutilation as he fondles a steak knife beneath the table during their conversation.
In this book Robert Coles elucidates the nature of moral leadership by presenting a series of narratives about moral leaders. These are individuals who have made significant contributions to the author's moral development, mostly through personal interaction, but in some cases through their writings or their influence on other people.
The subjects include public personages like Robert Kennedy, Dorothy Day (of the Catholic Worker), Danilo Dolci (a Sicilian community organizer), Dietrich Bonhoeffer, and Erik Erikson; writers who have influenced Coles, such as Joseph Conrad and Ralph Waldo Emerson; and "ordinary" persons whom he encountered over the years in his studies of the moral lives of children.
The "ordinary" person category is most extraordinary. Coles draws heavily on personal interviews that reconstruct the courageous narratives of people like Andrew Thomas, a young Mississippian who worked on the voter registration project during the summer of 1964; Donita Gaines, one of the first black teenagers to "integrate" an all-white high school in Atlanta in 1961; and Albert Jones, a parent who volunteered to drive the school bus that carried black children in 1967 from Roxbury to a previously all-white school in South Boston.
However, the clearest and most powerful narrative that emerges from this book is that of the author himself, as he develops from young, socially conscious child psychiatrist to a middle-aged man seeking to understand what it means to be a moral leader in today's world.
This painting represents the artist’s conception of the life cycle in allegorical terms. Childhood, manhood synonymous with earthly love, and old age approaching death are drawn realistically as each figure reflects Titian’s attitudes toward each stage of earthly existence. A plump angel floats ethereally over two sleeping babies, protecting them, but also mirroring their purity.
To the left, he paints the joys [and exhaustion] of youth, the firmly muscled, mature male, perhaps spent from a sexual encounter, being tantalized by a pubescent girl dressed in provocative style to further endeavors. She holds two flutes and by chance is urging him on with her piped, "Siren’s song."
In the background, at the end of his days, a bearded old, stooped man gazes at two skulls, either in terror or in wonder. The exquisite detailed scenery reflects nature in her glory and decline--lofty, weightless clouds float through an azure sky. Parched trees in the foreground reflect the arid remnants of summer landscapes, as the skulls reflect those of man.