The Virginal Conception of Christ Essay Example for Free

The Virginal Conception of Christ Essay The Virginal Conception is a vital aspects in Christian faith, this is also held by Muslims (Qur’an 3.47). Virginal conception is a miraculous, non-sexual manner. The Holy Spirit caused Mary to conceive God Incarnate without the help of a man. For some believers they believed that   Mary also gave birth to Jesus miraculously; He passed through her without wounding her or spoiling her physical virginity, But for some He passed through her in natural way- thus breaking her hymen and went thru birth pains. When talking of virgin birth, it means also, Virginal Conception (Virginitas ante partum), i.e. that Christ, one of the person in the Deity Incarnate, had no human biological father. The biblical basis of virginal conception of Jesus was prophesied in Genesis 3:15 and Isaiah 7:14. It came true in Matthew 1:18-25 and Luke 1:34-35. Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14) And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. (Luke 2:7) However, the possibility of a virgin birth is often questioned for the fact that, from a biological viewpoint, it is impossible for a human being to be born without a biological father and a mother. Also, some Christians do not believe in the Virgin Birth. Research by many groups, including Christian researchers, indicates that among both the clergy and the laity (in all branches of Christianity) a belief in central tenets of the faith such as Virgin Birth or bodily Resurrection is highly variable. Although they believe in the Virgin Birth, Muslims do not call Jesus Son of God, rather Servant of God. In the Quran, Jesus (Isa in Arabic) is consistently termed Isa ibn Maryam a matronymic- because, in Muslim belief, he had no biological father. Philosophical controversy In the wider sense, arguments for and against the Virgin Birth depend on fundamental philosophical assumptions: if one believes God does not exist, or if God exists but does not perform miracles, the Virgin Birth cannot have taken place in any traditionally accepted sense. While parthogenesis, a type of virgin birth where a female gives birth without the intervention of the male material, is known in nature, the resulting offspring must be female since the mother has no Y chromosome to pass on. Also, the process has never been observed in mammals. The Virgin Birth not only violates a naturalist philosophy, but also science based upon methodological naturalism. Alleged late appearance in the New Testament There are explicit references to the virgin birth in only two places in the New Testament: the Gospels of Matthew and Luke, which are believed by many scholars to be amongst the later written parts of the New Testament. The apparently older Gospel of Mark, on which Matthew and Luke are believed to be partly based, does not mention the virgin birth, and some scholars also argue from grammar and style that the first two chapters of Luke, describing the virgin birth, were a later addition to the Gospel, which may originally have begun at 3:1: 2:51 And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. 52 And Jesus increased in wisdom and stature, and in favour with God and man. 3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. At 3:1 there is an abrupt change of subject and the story begins again. Nevertheless, this is characteristic of many stories in the Gospels and the author of Luke may simply be beginning a new segment of his narrative. Arguments regarding the addition of material to a narrative (Redaction and Form criticism), especially when the material in question is present in the earliest manuscripts, have received significant criticism in the last 20 years and are now regarded as dubious by some textual critics. Double attestation The Virgin conception and birth is a tradition that fits within the criterion of multiple attestation, that is, the same event appears in two independent traditions (most scholars argue that the authors of Matthew and Luke worked independent of one another). For many historians, independent testimony is a significant evidence for the historical validity of a said event. Matthew and Luke are testifying to an event, the birth, about which there was a tradition, namely, that it resulted from a miraculous conception. That the conception itself was indeed miraculous appears to rest on a single attestation, that of the Virgin Mary. The attestation of the Angel to St. Joseph on the miraculous nature of the conception would not be accepted by many scholars as historiographically valid. Critics of the double attestation argument cite many inconsistencies between the accounts of Matthew and Luke regarding Jesus birth. According to Matthew, Joseph was forewarned of the virgin birth by an unnamed angel; in Luke it is Mary who is notified of this by the angel Gabriel. Matthew tells us that Joseph and Mary were residents of Bethlehem who moved to Nazareth after Jesus birth in order to avoid living under Archelaus: according to the better-known story in Luke the couple lived in Nazareth and only traveled to Bethlehem in order to comply with a Roman census. Luke mentions that Mary was the sister of Elizabeth, mother of John the Baptist, has the new-born Jesus visited by shepherds, and mentions several long hymns uttered by various characters, such as Marys Magnificat. None of this is mentioned by Matthew, who instead tells us of the visit of the Magi, the massacre of the innocents by Herod, and the flight into Egypt. There are thus two rival explanations for the double attestation of Matthew and Luke regarding the virgin birth of Jesus: The virgin birth was a historical event, and the stories of Matthew and Luke are based on different aspects and witnesses accounts of it. Matthew and Luke both wanted to make Jesus fit prophecies from Hebrew scripture. Both authors were aware of the prophecies concerning virgin birth and Bethlehem, and therefore these elements of their stories match. But each author wove these prophecies into the overall narrative in a different way. For example, both authors had to explain how Jesus was born in Bethlehem when he was known to be from Nazareth (as mentioned in Marks gospel) and each came up with a totally different explanation. The double attestation shows only that the two witnesses are independent, although, there are some inconsistencies but it does not disqualify the truth of the case. Dispute regarding Isaiah 7:14 In the past two millennia, there has been controversy among scholars about the translation and the meaning of a small section of Isaiah. For many scholars, the crux of the matter is the translation of the word  : × ¢Ã—Å"מה, `almah which has been translated as young woman and as virgin. In Isaiah the word for virgin here is almah. Some liberals1 and Orthodox Jews claim that the word really means young woman, and this is reflected in Bible translations such as the NEB, RSV, NRSV, and GNB. Such people fail to explain why a young womans bearing a son should be a sign it happens all the time. The Septuagint translates it as (parthenos), the normal word for virgin.2 Later Jews, such as Trypho,3 Justin Martyrs (c. 160) dialog opponent, and Rashi4 (11th Cent.) have claimed that the Septuagint was wrong. Trypho claimed that almah should have been translated neanis (young girl) rather than parthenos.5 However, even Rashi admitted that the word could mean virgin in Song of Sol. 1:3 and 6:8. In the KJV, the word is translated virgin in Gen. 24:43 (Rebekah before her marriage), maid in Ex. 2:8 (Miriam as a girl) and Prov. 30:19, and damsels in Ps. 68:25. These verses contain all the occurrences of almah in the OT, and in none can it be shown that a non-virgin is meant. In English, maid and maiden are often treated as synonyms for virgin (e.g. maiden voyage). Vine et al. note that the other word for virgin, betà »lah, emphasizes virility more than virginity (although it is used with both emphases, too).6 It is qualified by a statement neither had any man known her in Gn. 24:16, and is used of a widow in Joel 1:8. Further evidence comes from clay tablets found in 1929 in Ugarit in Syria. Here, in Aramaic, a word similar to `almah is used of an unmarried woman, while on certain Aramaic incantation bowls, the Aramaic counterpart of betà »lah is used of a married woman.37 The Encyclopedia Judaica, while criticising the translation of almah in Is. 7:14 as virgin, also points out that btlt was used of the goddess Anath who had frenzied sex with Baal.8 In the King James Virsion of The Bible, a traditional Protestant translation, the verses in question run like this: 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. 15 Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. 16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. Some newer translations also use the word virgin: The New King James, The English Standard Version, The Contemporary English Version, Youngs Literal Translation, among others. Many modern translations concede that the word in the Hebrew does not mean virgin, including The Revised Standard Version, The New Jerusalem Bible, The Revised English Bible, The Good News Bible, The New Revised Standard Version, among others. This demonstrates that some Christian scholars, both Protestant and Catholic, prefer the traditional translation of the Hebrew in the context of Isaiah 7:14, while others do not. Skeptics argue that this is not a very clear prophecy of the birth of Jesus. In addition to the objection that Jesus was not in fact named Immanuel there are other problems: for example, (1) what does the butter and honey refer to? (One possible response to the butter and honey problem: it is a reference to one who, metaphorically, has eaten good meat his entire life in order to spit out the bad meat if it ever touched his lips. Note that the butter and honey reference is immediately followed by the comment on an ability to choose between good and evil; this may suggest that they are related.) (2) Why is Jesus, who was sinless from birth in the traditional Christian understanding, described as having to learn to refuse the evil and choose the good? and (3) This passage within the latter translations states clearly that the young woman within this prophecy is already pregnant with a child. This makes this prophecy about the coming Messiah Jesus very difficult to explain as the prophecy would have already been fulfilled during Isaiahs time. Some Christian aplogists have attempted to explain this problem of temporal context as: a) the latter translations are in error, and b) the latter translations are correct, but that the prophecy has a double-application for both Isaiahs time and the first century. Thomas Paine argued in the second part of The Age of Reason that Isaiahs prophesy (7:16) turned out to be false. He based his conclusion on the 2nd Chronicles (chapter 28) account of heavy defeat of Ahaz. Skeptics raise even greater questions about the translation of the first verse in this passage: 7:14 Therefore the Lord himself shall give you a sign; Behold, × ¢Ã—Å"מה (a `almah) shall conceive, and bear a son, and shall call his name Immanuel. Christian apologists respond that the passage is a double reference— a sign both to Ahaz that the alliance against him would be destroyed, and to the house of David as a whole that was threatened with extinction. This is shown by the Hebrew which uses singular you for the former and plural you for the latter. With the former, Isaiah reassures Ahaz that the alliance would be destroyed before his own son Shear Jashub, who was present (v. 3), would learn to refuse the evil and choose the good. Finally, there is archaeological evidence that Jewish speakers of Greek used the word parthenos elastically; Jewish catacombs in Rome identify married men and women as virgins, and some have suggested that in this case the word was used to call attention to the fact that the deceased was someones first spouse (although it is notable that this usage is from several centuries before the translation of the Septuagint [citation  needed]). Certainly, Jews stopped using the more explicit Septuagint translation as Christianity spread, and post-Christian Jewish translations into Greek use ÃŽ ½ÃŽ µÃŽ ±ÃŽ ½ÃŽ ¹Ãâ€š, neanis, meaning young (juvenile) woman, rather than parthenos. Possible borrowing from Paganism Some have argued that the Virgin Birth is a Christian borrowing from paganism The impregnation of mortal women by gods is common in pagan mythology. However, this is not technically virginal conception, since virginity is lost by definition when the sex act is initiated. Christian writers have noted that the obvious sex of the pagan myths is missing in the Gospels: Matthew 1:18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Luke 1:34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. A pagan myth of virgin birth may also underlie the disputed verses from Isaiah: It all boils down to this: the distinctive Hebrew word for virgin is betulah, whereas `almah means a young woman who may be a virgin, but is not necessarily so. The aim of this note is rather to call attention to a source that has not yet been brought into the discussion. From Ugarit of around 1400 B.C. comes a text celebrating the marriage of the male and female lunar deities. It is there predicted that the goddess will bear a son The terminology is remarkably close to that in Isaiah 7:14. However, the Ugaritic statement that the bride will bear a son is fortunately given in parallelistic form; in 77:7 she is called by the exact etymological counterpart of Hebrew `almah young woman; in 77:5 she is called by the exact etymological counterpart of Hebrew betulah virgin. Therefore, the New Testament rendering of `almah as virgin for Isaiah 7:14 rests on the older Jewish interpretation, which in turn is now borne out for precisely this annunciation formula by a text that is not only pre-Isaianic but is pre-Mosaic in the form that we now have it on a clay tablet. (Feinberg, BibSac, July 62; the citation to Gordon is: C. H. Gordon, `Almah in Isaiah 7:14, Journal of Bible and Religion, XXI, 2 (April, 1953), p. 106.) This philological reasoning seems to raise four possibilities: virgin birth is a pagan concept that Christianity has 1) taken from contemporary paganism; 2) taken from pre-Mosaic paganism through Isaiah; 3) taken from contemporary paganism and justified from Isaiah, who took it from pre-Mosaic paganism; 4) produced independently of all forms of paganism, though sharing similar vocabulary. If pre-Mosaic paganism supports Isaiah, and Isaiah supports Matthew and Mark, paganism has anticipated Christianity, perhaps because God was preparing the way for Christianity or because, as some Church Fathers argued, the Devil was blasphemously imitating Christianity. On the other hand, if paganism does not underlie Isaiah, there are several possibilities. Perhaps virgin birth was invented separately, first in paganism, then in Christianity. Perhaps the idea of asexual conception was so different from the idea of conception through sexual intercourse with a deity that there was little or no borrowing in either direction. Or perhaps, despite the earlier date of the Ugaritic text, virgin birth existed first in Judaism, without any other instances than this one, and was borrowed by paganism. The obvious difficulty with this idea is that virgin birth was much more prominent in paganism, where it occurs in many myths in many different areas, than it was in Judaism, where it occurs (if at all) in a single verse late in the Old Testament. Nevertheless, the argument that virgin birth was a Jewish concept first borrowed by paganism and later incorporated into Christianity was first made by Justin Martyr in The First Apology of Justin, written in the second century. Justin also made this argument in his Dialog with Trypho, in which he debates with a Jew called Trypho: Be well assured, then, Trypho, I continued, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the Devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijahs days. For when they tell that Bacchus, son of Jupiter, was begotten by Jupiters intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that the Devil has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? Justin was clearly not referring to any Ugaritic texts, as these texts were not known in his day; he was referring to Greek paganism. That the Devil is responsible for the similarities between paganism and Judaism is not generally accepted by modern scholars, partly because the Devils influence would be impossible to disprove. The Devil could not, for example, imitate Christianity or Judaism before either existed, without violating the generally accepted historical rule that a culture cannot be influenced by a culture that does not yet exist; even though in point of fact it is likely that if the patriarch Jacob existed, he was contemporary with the inscriptions at Ugarit. In a similar vein, it might also be argued that God had chosen to out-do these earlier human myths, all as part of his Plan. Christian writers point out that if in fact the writer of Isaiah intended to borrow the idea of a virgin birth from an older pagan tradition, we might expect to find Isaiah using more explicit language to indicate that a virgin was meant. However, if Isaiah had borrowed the story from pagans, he might be expected to speak in the same way as the pagans, and that is what he does, according to the scholar quoted, who notes the remarkable similarity of the Ugaritic and the Hebrew. However, Isaiah may speak the same way as the pagans simply because he came from a similar sociological and semantic context. If Isaiah received a new prophecy direct from God, on the other hand, he had no tradition to conform to, and he could have expanded the meaning to make it completely unambiguous. That he did not choose to make it unambiguous is thus an apparent difficulty for the Christian interpretation of the text, though the ambiguity could be seen as being intended, if one supposes that God had a dual purpose for the text (i.e., to serve one function in Isaiahs time and another function later). Isaiahs prophecy departs from the Ugaritic version of the virgin birth by having the female be entirely human, whereas in the Ugaritic culture, the virgin was another deity, on par with the male; but this is exactly what might be expected if the myth were borrowed from paganism, since Judaism has only one male deity; a female deity in a borrowed myth might thus conceivably become a female human. According to Origen and Tertullian, the Christian doctrine of the Virgin birth met with lively opposition and mockery from pagan groups. This testimony would seem to discount the suggestion of those modern revisionists who have posited that the pagan religions had a similar or identical tradition. The doctrine of the Virgin Birth is frequently confused with the doctrine of the Immaculate Conception. The latter, taught by the Roman Catholic Church states that Mary was conceived without the stain of original sin. Mary, however, unlike many peoples views of Jesus, was conceived in the ordinary way: i.e. she had a human father as well as a human mother (whose names, according to Catholic and Orthodox tradition, were Joachim and Anna/Anne or Jehoiakim and Hannah in Hebrew). Whilst Protestant denominations adhere to the doctrine of the Virgin Birth, they do not adhere to the idea of Marys immaculate conception, nor of her perpetual virginity. References: Hagner, Donald-Matthew 2 Vols. (Biblical Commentary) Dallas; Word, 1993,1995. Luz, Ulrich. Matthew 1-7 Minneapolis; Augsburg Fortress, 1989. Green, Joel B. The Gospel of Luke. Grand Rapids; Eerdmans, 1997. Keener Craig, A Commentary on the Gospel of Matthew. Grand Rapids; Eerdmans, 1999. Nolland, John, The Gospel of Matthew. Grand Rapids; Eerdmans, 2005 Raymond E. Brown, The Virginal Conception and Bodily Resurrection of Jesus, New York: Paulist, 1973 (pp. 21-68) Marshall, I. Howard. Commentary on Luke, Grand Rapids; Eerdmans, 1978 Fitzmyer, Joseph. The Gospel According to Kuke I-IX (Anchor Bible) Garden City. Doubleday. 1981

Socrates Essay examples -- essays research papers fc

In Crito, Plato recounts the last days of Socrates, immediately before his execution was to take place in Athens. In the dialogue, Socrates’ pupil, Crito, proposes that Socrates escape from prison. Socrates considers this proposal, trying to decide whether escaping would be â€Å"just† and â€Å"morally justified.† Eventually, Socrates concludes that the act is considered â€Å"unjust† and â€Å"morally unjustified.† Socrates then decides to accept his fate and proceeded with his execution. Socrates was a man who was in pursuit of the truth (Durant). In his refusal to accept exile from Athens or a commitment of silence as a penalty, he chooses death and is thrown into prison. While Socrates is awaiting his execution, many of his friends, including Crito, arrive with a foolproof plan for his escape from Athens to live in exile voluntarily. Socrates calmly debates with each friend over the moral value and justification of such an act. â€Å"...people who do not know you and me will believe that I might have saved you if I had been willing to give money, but that I did not care.† -Crito (Wolff 37). Crito believed that by helping Socrates to escape, he could go on to fulfill his personal obligations. Also, if Socrates does not follow the plan, many people would assume that his friends did not care about him enough to help him escape or that his friends are not willing to give their time or money in order to help him. Therefore, Crito goes on to argue that Socrates ou ght to escape from the prison. After listening to Crito’s arguments, Socrates dismisses them as irrelevant to a decision about what action is truly right. â€Å"Now you, Crito, are not going to die to-morrow-...-and therefore you are disinterested and not liable to be deceived by the circumstances in which you are placed.† -Socrates (Wolff 40). In the arguments that Socrates makes, he emphasizes that what other people think does not matter. The only opinions that should matter are the ones of the individuals that truly know. â€Å"The truth alone deserves to be the basis for decisions about human action, so the only proper approach is to engage in the sort of careful moral reasoning by means of which one may hope to reveal it† (Wolff 43). According to Socrates, the only opinion that he is willing to consider would be that of the state. â€Å"...if you go forth, returning evil for evil, and injury for injury,...we shall be angry with you ... ... state of Athens, constitutes disobedience against the state. He argues that obeying the state is a requirement right up until death. He says that by not obeying the state that he was raised in, it's like not obeying his parents that raised him. Socrates was a man who stuck to his commitment to truth, morality and philosophy over life. He had a great commitment to his state, therefore by disobeying it, he would be committing suicide in a sense. If Socrates had disobeyed his state, he would never be allowed to enter it again, nor would any other allow him to live peacefully. His arguments throughout the whole dialogue were very strong. Socrates looked out for his state, while Crito’s arguments were based on himself and how others would view him. Socrates’ conclusion to stay in the prison may have cost him his life, but his act saved the morality and truth of Athens. Works Cited Wolff, Robert Paul. â€Å"Ten Great Works of Philosophy†. New York: Penguin Group, 1969. Durant, William. â€Å"The Story of Philosophy†. New York: Washington Square Press Publications, 1961. Volume I, Ninth Edition. â€Å"Civilization: Past & Present†. New York: Addison-Wesley Longman, Inc., 2000. Socrates Essay examples -- essays research papers fc In Crito, Plato recounts the last days of Socrates, immediately before his execution was to take place in Athens. In the dialogue, Socrates’ pupil, Crito, proposes that Socrates escape from prison. Socrates considers this proposal, trying to decide whether escaping would be â€Å"just† and â€Å"morally justified.† Eventually, Socrates concludes that the act is considered â€Å"unjust† and â€Å"morally unjustified.† Socrates then decides to accept his fate and proceeded with his execution. Socrates was a man who was in pursuit of the truth (Durant). In his refusal to accept exile from Athens or a commitment of silence as a penalty, he chooses death and is thrown into prison. While Socrates is awaiting his execution, many of his friends, including Crito, arrive with a foolproof plan for his escape from Athens to live in exile voluntarily. Socrates calmly debates with each friend over the moral value and justification of such an act. â€Å"...people who do not know you and me will believe that I might have saved you if I had been willing to give money, but that I did not care.† -Crito (Wolff 37). Crito believed that by helping Socrates to escape, he could go on to fulfill his personal obligations. Also, if Socrates does not follow the plan, many people would assume that his friends did not care about him enough to help him escape or that his friends are not willing to give their time or money in order to help him. Therefore, Crito goes on to argue that Socrates ou ght to escape from the prison. After listening to Crito’s arguments, Socrates dismisses them as irrelevant to a decision about what action is truly right. â€Å"Now you, Crito, are not going to die to-morrow-...-and therefore you are disinterested and not liable to be deceived by the circumstances in which you are placed.† -Socrates (Wolff 40). In the arguments that Socrates makes, he emphasizes that what other people think does not matter. The only opinions that should matter are the ones of the individuals that truly know. â€Å"The truth alone deserves to be the basis for decisions about human action, so the only proper approach is to engage in the sort of careful moral reasoning by means of which one may hope to reveal it† (Wolff 43). According to Socrates, the only opinion that he is willing to consider would be that of the state. â€Å"...if you go forth, returning evil for evil, and injury for injury,...we shall be angry with you ... ... state of Athens, constitutes disobedience against the state. He argues that obeying the state is a requirement right up until death. He says that by not obeying the state that he was raised in, it's like not obeying his parents that raised him. Socrates was a man who stuck to his commitment to truth, morality and philosophy over life. He had a great commitment to his state, therefore by disobeying it, he would be committing suicide in a sense. If Socrates had disobeyed his state, he would never be allowed to enter it again, nor would any other allow him to live peacefully. His arguments throughout the whole dialogue were very strong. Socrates looked out for his state, while Crito’s arguments were based on himself and how others would view him. Socrates’ conclusion to stay in the prison may have cost him his life, but his act saved the morality and truth of Athens. Works Cited Wolff, Robert Paul. â€Å"Ten Great Works of Philosophy†. New York: Penguin Group, 1969. Durant, William. â€Å"The Story of Philosophy†. New York: Washington Square Press Publications, 1961. Volume I, Ninth Edition. â€Å"Civilization: Past & Present†. New York: Addison-Wesley Longman, Inc., 2000.

Rikki Tikki Tavi Essay

When Ricketier hears Nag and Angina plotting to harm his family, he immediately begins to think of a way to help out, â€Å"Now, if kill him here, Nag an will know; and if I fight him on the open floor, the odds are in his favor. † (Para 54) . This proves bravery because Ricketier is thinking about the wellbeing of his family before he's thinking about his wellbeing and the consequences. Courage is demonstrate dated here because it shows even though that most individuals may think of a moon goose as a small creature, Ricketier demolishes that idea by being brave when it matter the most.While Ricketier is talking with Nag, a slight wave of anger washes over h â€Å"Well,† said Ricketier, and his tail began to fluff up again, â€Å"marks or no marks, do you think it is right for you to eat fledglings out of a nest? † (Para 25). Ricketier stop d up for a friend even though he was unsure about what might happen next. Ricketier w as kind enough to help out somebody he didn't know well. If Ricketier decided to go o n the â€Å"renouncement† path, then he wouldn't have been as willing to step up. These w re just a few examples Of Ricketier showing daring and friendly behavior.In the story, Angina IS determined and protective. In paragraph 88, Angina states that she wants to bite Teddy and his family to get rid of Ricketier. She made a plan and stuck to it. This acknowledges the fact that Angina didn't let her fee r of Ricketier stop her from doing what she wanted to do. Even though people HTH ink of snakes as tough creatures, they do get scared sometimes. The fact that Nag an didn't let fear stop her proves that the size of a person doesn't indicate the size of the argue. Angina is similar to Rollicking because Ricketier kept on trying until reached his goal.As Ricketier tells Angina that he has possession of one of h ere eggs she â€Å"spun clear round, forgetting everything for the sake of the one egg,† (par a 95). The character tr ait, protectiveness, is shown because Angina was willing to Stop important task to save her family. She was brave enough to turn her back in a dangerous situation and was willing to risk herself to save one of her eggs. Risk kiting has a similarity to Angina because he saved his family multiple times even w en it meant danger for him.

My Life Changing Experience - 1007 Words

From time to time I relive this part of my life with an ashamed perspective. It all begins to come back to me on the morning of December 16th, I awoke after a sleepless night of exercising, flushing my system with water and with mixed emotions about even prayed. I went through this because four nights previous I had raved it up at a party smoking a copious amount of weed. This I consider to be my life changing experience. Generally speaking Ive always been a good kid with high morals and couldnt see myself to be tempted to drugs or alcohol, especially since my parents said they’d kill me if they caught me doing that kinda stuff. How I got into this mess begins with me being at a happy point in my life. I had a friend, a girl (who Ill†¦show more content†¦Consequently this led me to experiment with something stronger, which happened to be weed. This idea first came to me when I would see a couple of my friends smoking over the app Snapchat, while I was viewing their stories. So me being interested I asked one of my friends if I could join them next time they did and he agreed. After that first weekend, I was instantly hooked to it and spent the next weekend smoking weed with them again. For the most part I was originally doing this to help cope with my best friend leaving but as time worn on I just grew plain addicted. Furthermore this started to cause me to make more poor decisions. Af ter becoming accustomed to weed, I would start to buy bottles of hard liquor for myself. This I would drink after school about every other day during the weekdays. Recalling back, I think the dumbest I ever done was during New Years Eve, I went to a hotel and smoked several times within a few hours, then went to a party to drink. At around one o’clock I drove home and I remember how badly I was shaking for how nervous I was to get pulled over, thankfully I managed to get home successfully. As I was getting more attached to this kind of life I was progressively feeling really shitty about myself. First was due to the amount of lying I was telling to my parents and second was how far I had let myself down. All things considered I look back at the drug test I took for a job interview as aShow MoreRelatedLife Changing Experience In My Life867 Words   |  4 PagesIt was one life-changing experience I was seven years old when I became grateful for the things that I had. I rememb er packing for this big trip my parents were planning for a year now. I precisely recall my mother telling me to go through my closet and pick clothes I did not use to give away, I didnt know why, but I didnt ask, I just did it. As the day got closer I remember my parents had accumulated a great amount of things to give away. I quite didnt understand why they were gathering so manyRead MoreLife Changing Experiences Of Change In My Life1163 Words   |  5 PagesThere are hundreds of experiences that have had some sort of impact on my life. Some are very small and some are much more life altering. Although, these life changing events do not happen often, they happen to everyone. I have had a few major, life changing occurrences in my lifetime, some are good and some are not so good. One of them that stands out the most to me and has impacted me the greatest is something everyone experiences at some point in their lives. For me, it was on October 20th, 2015Read MorePersonal Narrative : My Life Changing Experience1368 Words   |  6 Pages1113 February 15, 2014 My Life Changing Experience When I was 13 years old, my parents started to think about moving to United States because my dad was already working here for a company. We started all the immigration related process which took a while to end. When I was 14, one day I came back from school and my parents told me we were moving to US in 2-3 months. When I heard it first, I was happy, but later I started thinking about how I will be leaving everything behind. My family, friends andRead MoreMy Grandmother s Life Changing Experience954 Words   |  4 Pagesthe end of winter 2005, when my grand-aunt suddenly fell ill. In a short period of time her illness worsened and the doctors informed my family, my grand-aunt only had a couple of months to live. The news was devastating to my family as we watched a vivacious, independent, and outspoken woman, who enjoyed shopping, reading mystery novels and spending time with family become very weak and confined to her bed. Instead of placing my grand-aunt in a hospice facility, m y family and I, with the assistanceRead MoreMy Grandmother s Life Changing Experience951 Words   |  4 Pagesnear the end of winter 2005 when my grand-aunt suddenly fell ill. In a short period, her illness worsened and the doctors informed my family, my grand-aunt only had a couple of months to live. The news was devastating to my family as we watched a vivacious, independent, and outspoken woman, who enjoyed shopping, reading mystery novels and spending time with family become very weak and confined to her bed. Instead of placing my grand-aunt in a hospice facility, my family and I, with the assistanceRead MoreImportance Of My Life Changing Experience In College1105 Words   |  5 PagesOn august 28, 2017 my life changed completely. I began my journey as a college student. I was extremely nervous, but excited at the same time. I waited for this moment for so long. After graduating high school in 2009, I was not able to attend a University do to my Immigration status in the Unite d States, but luckily after 8 long years the wait was over. I was able to apply to Hawaii Pacific University and immediately was accepted. I remember walking around campus feeling so old. I was a 25-year-oldRead MoreMy Life Changing Experience At The Doctors Office994 Words   |  4 PagesI walk through the doors with my mom. I hear crying, little kids throwing tantrums and moms telling their kids everything would be fine. The nurses walking around with files and stethoscopes around their necks. I was officially at the doctor’s office. I had checked in and sitting in pain with all these noises going on, thinking that it would be just a regular visit. But little did I know, from that day on it would be a life changing experience to my identity. My whole life’s been a chase, it’s aRead MoreLife Changing Experience With My Family And My Friend2090 Words   |  9 Pages I had a life changing experience with my family and my friend Jenny in Oregon. My intention of this vacation was to show Jenny the beautiful Oregon views and spend time with my family who moved there two years ago. We rarely see my aunt and uncle because school and work often get in the way. However, we booked a trip for last August and flew out to spend two weeks with them. I am thankful for this experience because I am now a different person. During the car ride from the airport my uncle askedRead MoreEssay on Hospice: My Life Changing Experience740 Words   |  3 Pagesinsignificant I cant even place them, but others I will remember until I take my very last breath. I will never forget what happened to me and my family since the time my mom was diagnosed with cancer. Because my mom had cancer for a good portion of my childhood, I became very mature, gained a new respect for people, and I have developed a new outlook on life. I had to become very mature very quickly after my mom got sick. My mom was diagnosed with stage three colon cancer in 2008. I was only elevenRead MoreMy Life Changing Experience During The Night When My Dad Essay1393 Words   |  6 Pagesto all be a dream, but I knew I had to be brave for my siblings and my mother so I was. I remember sitting next to my mother who was holding my one-year-old baby brother. Next to her was my younger sister, holding my little cousin. I sat still, staring out the fogged-up window and could see nothing except blue and red lights from the immigration trucks lighting the dark night. A life changing experience occurred that late September night when my dad was taken by immigration. Thus, being born and