Workplace Representation of Religious Commitments Debate Dialogue: This house believes that representations of people’s religious commitments do not belong in the workplace Debate Dialogue on topic…
Workplace Representation of Religious Commitments
“This house believes that representations of people’s religious commitments do not belong in the workplace”;
I would like you to write a debate dialogue for me. Which …
– I am a one in candidates for the motion (Not against the motion for this topic).
– I am the first speaker for opening statement ( Not the rebuttal and the closing statement)
I need to speak opening statement for 5 minutes.
– I need an academic 3 – 5 points or ideas for support this topic in motional way.
Maybe about …
– Performance effect – running a business
– No, preach – confusion, politics
– Catholic country
– Effect of relationship
(These are factors that my group have planned, anyway, anything can change)
– Please use Journals only for research that you will use to support your ideas or arguments.
Spiritual Witnessing Experience Report Order Instructions: WITNESSING REPORT INSTRUCTIONS
During this course, you are required to share the gospel at least once with a person who does not self-identify as a Christian.
Spiritual Witnessing Experience Report
This experience must take place during these 8 weeks; you may not report about an encounter that took place before the course started or will take place after the course ends. It is recommended that this witnessing experience take place with someone you know and with whom you already have a relationship.
You will write a report of at least 500 words on this witnessing experience. The first page must describe the experience of the witnessing encounter (including the person to whom you witnessed, where it occurred, and how it occurred). The second page must focus on the following items:
a) How to follow up with this individual at a later date. In this part, focus on addressing some of the questions this person had during the initial conversation, and consider how/when (be specific) you will continue your dialogue.
b) How you will establish evangelism as a spiritual discipline throughout the remainder of your life (again, be specific).
The person I chose to share the gospel with is my friend Allyson Sy and we met at Starbucks Coffee on Feb. 7, 2017, at 4:00 pm because she was feeling down. This is why I shared the gospel to her that has a message about miracles. When I read the gospel to her which is John 2:1-11, she was skeptical of the part when Jesus turned water into wine because, according to her, there is no such thing as a miracle. Hence, she said that it never happened, but after some time, she began to open her mind to the possibility.
I did not allow her doubt to discourage me because I gave examples of little miracles that happen in daily life. For instance, how a person feels relieved after praying if she has been feeling unloved and lost. That miracles do not always happen in big crowds like the wedding in Cana at Galilee. That event had to happen because there were a lot of people and it was a banquet that symbolized the messianic era. There was also the faith of a mother in her son because all she had to do was tell Jesus there is not enough wine and he did the miracle.
If someone who does not self-identify as a Christian hears about this story, he or she might even laugh at me. Since Allyson is my friend, despite her skepticism, she continued to listen to my explanation. Meanwhile, I was also very careful not to make her feel that I am imposing anything to her. I have had experiences where people have become defensive of their beliefs because someone provoked them to. By making Allyson feel that I do not condemn her for not being a self-identified Christian, her reaction was lighter. And out of curiosity, she started to ask questions.
She wanted to know why his disciples did not believe Jesus’ ability to perform miracles. What happened at the wedding proved them wrong and they started to believe in him because that was clearly not a coincidence. They had no wine at first and Jesus filled 6 jars that held 30 gallons each. The disciples did not believe Jesus at first because they have never met anyone like that before and blasphemy was very common during that time. In the same way, Allyson thought I was being foolish, but she eventually opened her heart.
This is an encounter that I will not forget because it gave me a chance to open someone’s doors to the reality of miracles. Especially because that person is one of my good friends. I also related Jesus’ experience to how people doubt a leader at first until he or she proves them wrong. Jesus and his disciples can be compared to a group of friends who have been through a lot, got lost, and needed a credible leader to clear their path. This is something that can happen to a person, a company, or a peer group. There is always someone who has to take the lead so that everyone is safe.
After I talked to her about it, she gained more insights about life and why people tend to admire someone they can look up to. Since we still had time, I invited her to pray with me and told her that I will lead the prayer. She agreed because, since the does not self-identify as a Christian, she is not good with spontaneous prayers. I recited a prayer of thanksgiving and related it to the experiences we had. It was a 3-minute prayer that was enough to let her feel the power of prayer. She thanked me for the experience because it is not every day that she will encounter someone like me, and we happily ended our meeting.
The Pastoral Counselor’s Identity and Ethics learning activity is experimental rather than authoritative in nature. In other words, you must develop this paper with the assumption that any future application will be the result of a collaborative effort (e.g., organization’s leadership). Professional or vocational identity and ethical boundaries are developed and maintained through meaningful connection with others. You will use course resources and search engines to complete the following:
1. Concisely describe a research-based paradigm for ministerial (e.g., pastoral counselor) identity and ethical boundaries. The Identity and Ethics handout will be helpful in establishing professional boundaries for a biblically responsible vocational paradigm. If using cited material from the Identity and Ethics Handout (e.g., Trull & Carter), then use current APA Manual/resources to create a citation from a secondary source. Do realize best research practice is to review originating source as it validates one’s veracity in research. Cite accordingly.
2. Identify potential professional partnerships that would support your professional growth and development. Consideration must be given to a support group(s), local association of peers, referral network, and credible certification, licensure, agencies, and organizations. Concise partnership details must be given (i.e., What is the partnership? Where is the partnership located? What is required to be a member in good standing of the professional partnership?). The Identity and Ethics handout provides possible considerations for this expectation. Cite accordingly.
3. Build a concise synthesis of issues to be addressed by an organization’s ethical guidelines. Kollar (2011, ch. 20), Johnson & Johnson (2014, ch. 8), and the Identity and Ethics handout provides resources to meet this expectation. Cite accordingly.
4. Propose a pre-counseling package to collect pertinent care-seeker information and convey professional identity and ethical boundaries to care-seeker; place it in the appendix of the paper. The pre-session material will be branded according to a student’s actual or anticipated soul-care context and include the following non-clinical/church counseling forms: intake; informed consent including brief description of length/number of sessions, note-taking strategy, referral process, and confidentiality covenant; and ethical guidelines. See student sample in “Pastoral Counselor’s Identity and Ethics Handout.” Do not copy material from student sample, especially the pre-session package. Conduct original research to create your pastoral counselor’s identity and ethics material and the corresponding pre-session forms suitable for a church/ministry non-licensure context. Forms must identify your ministry site and be suitably prepared for immediate careseeker use. Cite accordingly.
5. As an example of an ethical procedure, a background check will be conducted on the student before being approved to register for the new MA PACO program’s internship (PACO 699). A MAPC student should plan to engage the background check process at least one semester before PACO 699 is needed. Thus, as part of this paper, each student is required to acknowledge notification of this policy in the conclusion, even if he/she is not enrolled in the MA PACO degree.
With the exception of the pre-counseling package, an annotated outline may be used for items 1, 2, and 3. In addition to the 4–6-page annotated outline and appendix, a cover sheet, abstract, table of contents, introduction, conclusion, references, and required grading rubric are to be included. The paper must be submitted with the correct word file name (i.e., PACO500_CIEP_[StudentInitials]).
The Identity and Ethics Paper is due by 11:59 p.m. (ET) on Sunday of Module/Week 6.
SAMPLE ANSWER
Spiritual disciplines
Spiritual disciplines form a natural component of the Christian life. In fact, nearly nothing of any importance in Christian lives can be achieved without it. Spiritual disciplines can be illustrated as deeds that enhance spiritual growth and allow people to grow to spiritual maturity. Moreover, the course of spiritual growth and development commence the moment an individual meets the risen Christ and draw closer to Him for salvation. Spiritual disciplines play a significant role in the growth of an individual inner being, which has been altered by Christ at salvation. In addition, redeemed believers have experienced the full regeneration of their entire person from within, concerning variation in notion, feeling, and disposition that might be unhurried to manifest in their external deeds (Daniel, 2015).
There are several spiritual disciplines that individuals apply and have shown immense capability in changing their lives. The common spiritual disciplines applied by individuals include prayer, fasting, scripture reading, worship, and service. Since I received salvation and decided to devote my life to Christ, I have been applying various spiritual disciplines in my daily life to assist in my personal development. The first spiritual discipline that I employ involves the Word of God and comprises the reading, study, memorization, and meditation of scripture. These spiritual disciplines have played a noteworthy role in my personal development, and as Daniel notes if these spiritual disciplines are ignored, there is no other effort to control ourselves that will be successful because we merely do not possess the power to prevail over the opposition of the sin nature in which our new natures dwell. In addition, we do not have the power to triumph over the resistance of demonic pressures whose plan is constantly to disconnect us from the single source of spiritual growth, the Word of God. Scripture memorization has also been an essential component in my spiritual life. I usually do scripture memorization twice a week, especially during the evening before I go to sleep. Daniel argues that individuals have been offered the free will to select what they want to put in their minds, thereby making scripture memorization important in human lives. Moreover, since Christians believe that the Bible is the Word of God they are called upon to memorize it as it facilitates Christians to keep it always in the front of their minds, which makes it possible for them to react to all life situations according to its teachings (Daniel, 2015).
The other spiritual disciplines that I have applied in my life include prayer and fasting. Daniel proposes that prayer has the ability to transform people’s viewpoint and further adjust what they look from others. Moreover, prayer changes how people react to predicaments. Prayer is a great source of spiritual growth for me and I usually pray in the morning when I wake up and in the evening before I sleep. Conversely, whenever I want to attain a larger spiritual objective I fast. Since it is possible to fast from pleasures, such as social media or any other activities that convey fulfillment and happiness, I desire to focus my fasting from food, and I fast mostly two or three days (Daniel, 2015).
Common temptations
The major challenge of being a Christian is the temptations we face each day, but resisting temptation is the essential component of every Christian’s life. Christian temptations differ in various aspects, however they can be tempted, and stand firm. Personally as a Christian, I often face temptations on a regular basis, but refusing to accept the temptation is what allows me to succeed and grow spiritually. In spite of standing firm, I often face temptations that tend to have an influence on my spiritual life. The temptations that I commonly face include overuse of electronic and social media, such as Facebook, Twitter, video games, and television. This is the temptation I face on regular basis and find it not easy to oppose, but since Christians posses the internal strength to counter temptations if they turn to God, this always constitute part of my appeal when I am praying to God (Presbyterian Mission Agency, 2012).
Blind spots and weaknesses
Everyone has blind spots in their discernment that keep them from seeing the certainty about others and themselves. Since people are at times blinded to truth, they are powerless and crippled by blame and disgrace, rage and bitterness, and fear and worry. Several people live unnecessarily in defeat, powerless to their own faults or the faults of others. Moreover, they stagger around in life with blind spots blocking the work God wants to do in them. Nevertheless, it should not be this way since regardless of how broken or upset, each person can find out the way to healing, optimism, and a pleasant new way of living. On the other hand, people always feel they have a weakness that affects their capacity to do bigger things. In fact, in the Bible, Paul felt similar way; however, he utilized his weakness to have great impacts on other people (Arterburn, 2015).
As a devoted Christian I try very hard to live a life that is in line with the Christ teachings, however I have identified some blind spots and weakness that drags me back. The stubborn resistance is the blind spots that have an influence on my spiritual life. Arterburn argues that stubborn resistance is when people develop practices and inhibitions that they do not consider of letting go. People often hurt themselves and those around them, thus allowing things to worsen in almost every area of their lives. Furthermore, rather than searching for ways to get rid of these blind spots, people refute that they have a problem. Nevertheless, in my case I have discovered that willingness is essential in overcoming stubborn resistance, although it is not very easy to overcome the blind spot in a moment or a day, but the realization that I have a problem is a greater step towards conquering the blind spot. Conversely, I have recognized that there are weaknesses that have an immense effect on my Christian life. Blame shifting tends to have an influence on how I react when things do not occur as I have anticipated, especially things done in a group. Morally, everyone has a weakness, but it is when we accept where the weaknesses are that we are more likely to prevail over them. Therefore, in my case since I have understood in which circumstances that I am more likely to shift the blame, then I will be more watchful and ask for God’s assistance, when I find myself in that situation (Arterburn, 2015).
References
Arterburn, S. (2015, January 28). 5 blind spots blocking god’s work in you. Retrieved January 31, 2017, from http://www.crosswalk.com/faith/spiritual-life/5-blind-spots-blocking-god-s-work-in-you.html
APPLYING BIBLICAL PRINCIPLES INSTRUCTIONS AND TEMPLATE
Part 1
Study Jesus’ parable of the “Good Samaritan” in Luke 10:30–35 (Hint: read Zuck’s (Basic Bible Interpretation) Chapter 9 on parables). Record your content in
this document.
1. What did the parable mean (teach) to the hearers in Jesus’ day?
2. What historical and cultural issues are different today?
3. What theological principles can be devised from the parable?
4. How should individual Christians apply the principles today?
Part 2
1. Study the immediate context of Philippians 4:13.
2. Write your own real-world scenario that parallels that of Philippians 4:13.
3. Here are the 3 criteria to use in writing your scenario. Your scenario can be personal but remember the context is that of Paul’s suffering for the
Gospel. We all face problems, pain, betrayal and a myriad of other possible calamities just as the unredeemed of the world do.
Element 1: A Christian is involved.
Element 2: The Christian is experiencing a variety of trying circumstances as a result of following Christ faithfully. Recall that Paul was in prison for
preaching the gospel when he wrote the letter to the Philippians.
Element 3: How did Christ give this Christian the strength or ability to endure the trials?
4. Your scenario should read like a story with characters and action. It should not read like a report. Word count requirement: 200 words.
Use Basic Bible Interpretation written by Roy B. Zuck Chapter 9 and the NASB version of the BIBLE
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Faith, Spirituality and Ethics Essay requires 3 points:
1.Discussion of what are spirituality and faith, including sources of beliefs in the Sacred (based on at least one article).
2.Discussion of the value of faith and spirituality for various individuals and groups (based on least one article).
3.Analysis giving your agreement and/or
disagreement with specific items in what you heard and read about the first two points above, giving the reasons for your opinions. You can include
additional considerations which you feel should be included in the discussion of faith and spirituality.
This paper should show that you understand and can
integrate the ideas in the following outcome: Outcome3.1. An understanding of faith and spirituality, and an appreciation for their significance within the human community Criteria Students are able to: 3.1a. Understand faith and spirituality both as matters for intellectual reflection and as styles of life that offer structures, self-awareness, and depth of experience to individuals and communities. 3.1b. Interpret multiple facets of faith and spirituality,
including sources of tradition and beliefs and experiences of God and the Sacred. 3.1c. Understand different religious and non-religious perspectives and value systems central to faith and spirituality.
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The significance of a Bodhisattva in Buddhism Using the reading materials and class lectures on the life-story of the Buddha, describe and analyze the significance of a bodhisattva in Buddhism.
Significance of a Bodhisattva in Buddhism
In your
essay, using one of the two bodhisattva stories (Candraprabha and Satyavati), discuss what it means to be a bodhisattva, how the individual fulfills her/his role as a bodhisattva, and how the story may or may not serve as a model for the practice of generosity.
The paper must be double-spaced, and leave a 1-inch margin on all sides. For citations (no external sources need to be consulted), please use the Chicago
Manuel Style.
Moreover, you need to:
• come up with a good title for the paper.
• write an intro paragraph at the beginning giving a general theme of the paper.
• devote a paragraph at the end summarizing your points and thoughts.
• do spell check, etc.
• make sure that the paper is clear and nicely organized.
Please don’t leave 1 page just for references, no external source.
Expansion of Islam in the 8th Century How and why did Islam spread from the time of Mohammad until the 8th century CE?
Expansion of Islam in the 8th Century
What techniques did Muslims use to rule, and what problems did they face? Mu’awiya, the leader of the struggle against Ali and his supporters, establishes himself after Ali’s death in 661 as the undisputed caliph. His power base has been Syria. Damascus now becomes the capital of the first Muslim dynasty and the center of the new Arab empire. Mu’awiya is a member of one of the most prominent families of Mecca, the Umayya. Against considerable opposition, he establishes a new principle – that the role of caliph shall be hereditary rather than elected.
Grief Woterstorffs reflections in Lament For a Son Order Instructions: Write a 750-1,000 word paper analyzing Woterstorff’s reflctions in Lament For a Son.
Grief Woterstorffs reflections in Lament For a Son
In addition, address Kubler-Ross’ five stages of grief, as they are expressed throughout Lament for a Son, and respond to the following questions:
1.How does Wolterstorff find joy after his loss?
2.What is the meaning and significance of death in light of the Christian narrative?
3.How does the hope of the resurrection play a role in comforting Wolterstorff?
Include three sources including the textbooks, bible and other reliable/academic sources.
Prepare this assignment according to the APA guidelines found in the APA Style Guide, located in the Student Success Center. An abstract is not required.
This assignment uses a rubric. Please review the rubric prior to beginning the assignment to become familiar with the expectations for successful completion.
You are required to submit this assignment to Turnitin. Please refer to the directions in the Student Success Center.
Apply Rubrics
Stages of Grief Paper
1
Unsatisfactory
0.00%
2
Less than Satisfactory
65.00%
3
Satisfactory
75.00%
4
Good
85.00%
5
Excellent
100.00%
70.0 %Content
20.0 % Five Stages of Grief
The paper does not address the five stages of grief.
The paper does address some of the five stages of grief.
The paper does address all of the five stages of grief.
The paper does address all of the five stages of grief with detail and provides some examples.
The paper does address all of the five stages of grief with detail and provides some examples. The paper shows a deep understanding of the connections between the five stages of grief.
20.0 % How Wolterstorff Find Joy After His Loss
The paper does not include how Wolterstorff finds joy after his loss.
The paper includes how Wolterstorff finds joy after his loss but lacks detail.
The paper includes a description of how Wolterstorff finds joy after his loss.
The paper includes a detailed description of how Wolterstorff finds joy after his loss.
The paper shows a deep understanding of how Wolterstorff finds joy after his loss.
15.0 % Meaning and Significance of Death in Light of the Christian Narrative
Meaning and significance of death in the light of the Christian narrative is not addressed.
Meaning and significance of death in the light of the Christian narrative is addressed but lacks detail.
Meaning and significance of death in the light of the Christian narrative is addressed including adequate detail.
Meaning and significance of death in the light of the Christian narrative is addressed including detail and some examples.
Meaning and significance of death in the light of the Christian narrative is addressed and shows a deep understanding, including a detailed description and many examples.
15.0 % Explanation of How Hope of the Resurrection Plays a Role in Comforting Wolterstorff
Explanation of how hope of the resurrection plays a role in comforting Wolterstorff is not present.
Explanation of how hope of the resurrection plays a role in comforting Wolterstorff is present but lacks detail.
Explanation of how hope of the resurrection plays a role in comforting Wolterstorff is present with detail.
Explanation of how hope of the resurrection plays a role in comforting Wolterstorff is present with detail and some examples.
Explanation of how hope of the resurrection plays a role in comforting Wolterstorff is present, with detail and many examples, and shows a deep understanding.
20.0 %Organization and Effectiveness
7.0 % Thesis Development and Purpose
Paper lacks any discernible overall purpose or organizing claim.
Thesis and/or main claim are insufficiently developed and/or vague; purpose is not clear.
Thesis and/or main claim are apparent and appropriate to purpose.
Thesis and/or main claim are clear and forecast the development of the paper. It is descriptive and reflective of the arguments and appropriate to the purpose.
Thesis and/or main claim are comprehensive. The essence of the paper is contained within the thesis. Thesis statement makes the purpose of the paper clear.
8.0 % Argument Logic and Construction
Statement of purpose is not justified by the conclusion. The conclusion does not support the claim made. Argument is incoherent and uses noncredible sources.
Sufficient justification of claims is lacking. Argument lacks consistent unity. There are obvious flaws in the logic. Some sources have questionable credibility.
Argument is orderly, but may have a few inconsistencies. The argument presents minimal justification of claims. Argument logically, but not thoroughly, supports the purpose. Sources used are credible. Introduction and conclusion bracket the thesis.
Argument shows logical progression. Techniques of argumentation are evident. There is a smooth progression of claims from introduction to conclusion. Most sources are authoritative.
Clear and convincing argument presents a persuasive claim in a distinctive and compelling manner. All sources are authoritative.
5.0 % Mechanics of Writing (includes spelling, punctuation, grammar, language use)
Surface errors are pervasive enough that they impede communication of meaning. Inappropriate word choice and/or sentence construction are used.
Frequent and repetitive mechanical errors distract the reader. Inconsistencies in language choice (register) and/or word choice are present. Sentence structure is correct but not varied.
Some mechanical errors or typos are present, but are not overly distracting to the reader. Correct and varied sentence structure and audience-appropriate language are employed.
Prose is largely free of mechanical errors, although a few may be present. The writer uses a variety of effective sentence structures and figures of speech.
Writer is clearly in command of standard, written, academic English.
10.0 %Format
5.0 % Paper Format (use of appropriate style for the major and assignment)
Template is not used appropriately, or documentation format is rarely followed correctly.
Appropriate template is used, but some elements are missing or mistaken. A lack of control with formatting is apparent.
Appropriate template is used. Formatting is correct, although some minor errors may be present.
Appropriate template is fully used. There are virtually no errors in formatting style.
All format elements are correct.
5.0 % Research Citations (in-text citations for paraphrasing and direct quotes, and reference page listing and formatting, as appropriate to assignment and style)
No reference page is included. No citations are used.
Reference page is present. Citations are inconsistently used.
Reference page is included and lists sources used in the paper. Sources are appropriately documented, although some errors may be present
Reference page is present and fully inclusive of all cited sources. Documentation is appropriate and citation style is usually correct.
In-text citations and a reference page are complete and correct. The documentation of cited sources is free of error.
100 % Total Weightage
Grief Woterstorffs reflections in Lament For a Son Sample Answer
Introduction
Grief is an individual response to loss; as such it is associated with psychological, behavioral, physical, spiritual and social dimensions. Kubler-Ross, (1969) states that for a person to heal after losing a loved one, a relationship and so forth they should go through the grieving process before leading an ordinary life. The essay will analyze Kubler-Ross’s Five Stages of Grief and how they are depicted in Lament for a Son. In addition, the papers how Wolterstorff find joy after losing his son while demonstrating the importance of death regarding Christian narrative. In the end, the paper will review how the hope of resurrection plays an important in comforting Wolterstorff. Kubler-Ross demonstrates that during particular period individuals grieve over losing a loved one or something important in their lives. In most cases, individuals deny grief is averting to pain. However it is healthier to accept the loss in the grieving process. This process is a sequence of five stages including denial, anger, negotiation, bargaining, depression, and acceptance (Kubler-Ross, 1969). These steps help an individual to not only accept but also continue with life after the loss. It is vital to keep in mind that not everybody goes through these steps at same speed. While some will move back and forth, others will skip a stage as they accept the reality. Currently, the grief stage is a two-fold framework. The first one revolves around loss and the second one on progression.
Kubler-Ross’ five stages of grief, as they are expressed throughout Lament for a Son
Wolterstorff demonstrates Kubler-Ross’ five stages of grief in his book ‘Lament for a Son’. He also narrates the harrowing account of losing his son in an accident and how he reconciled the grief by believing in God. The author’s narration of events and mourning is honest as effectively depicted. Denial is unconsciously or consciously refusing to recognize the loss. During this stage, the affected may think it is a bad dream and end once he wakes up. Wolterstorff’s denial of losing his son seems short-lived and fleeting owing to the sudden death of his son. The other framework describes the way in which he was told about the death of his son and denial in writing. For a short period, he extended his arms giving his son to someone. He felt a burning pain (Wolterstorff, 1987).
Anger is demonstrated in the book, the way the author questions the action of his son. “Why did he climb the mountain”? “Why did he climb the mountain alone”? (Wolterstorff, 1987). He thinks about the future of his son and alleges that “all that might have been, and now will never be” (Wolterstorff, 1987). The bargaining stage is where an individual tries to negotiate with God to change the conduction/loss. In the book, Bargaining is demonstrated by Wolterstorff’s faith in God and pledges to end deal with his pain through resurrection. Bargaining cannot change the condition; a person may be depressed.
When it evident that anger and bargaining cannot change the situation, an individual can be depressed at this stage, an individual may withdraw from activities since he has less joy. In “Lament for a Son” Wolterstorff depicts depression in some ways. When it comes to acceptance the final stage of grief, the victim accepts that loss and this the time he recognizes that there is nothing that can change the condition. Moreover, the victims continue his normal life, participates in regular activities and other things. In this book, acceptance is demonstrated by the way the author believes in ending his pain through resurrection.
How does Wolterstorff find joy after his loss?
In the midst of loss, individuals experience joy, but for some people grieving process takes a long period, there is likelihood to find comfort. Finding joy does not imply that the pain is over. Instead it is reduced. Wolterstorff develops skills such their happy moments, which helps him to experience joy following the death of his son. Moreover, he integrates these skills with the loss of his son. He remembers his happy times with his son, which not only keeps his living but also ensures that there is a joy.
Grief Woterstorffs reflections in Lament For a Son and What is the meaning and significance of death in light of the Christian narrative?
According to Christian narratives when a person dies, they go to heaven, to be with God. Also, every human will eventually die at some point; nevertheless, no one knows the day or time. In Christianity, death is one of the stages of life. In the midst of loss, individuals can find joy, those who die and those left behind. Those left find joy by recognizing that their loved ones are not in pain rather with God.
Grief Woterstorffs reflections in Lament For a Son and How does the hope of the resurrection play a role in comforting Wolterstorff?
Wolterstorff’s loss of a son meant everything to him. Apart from being crushed emotionally, he should never lose courage and self-confidence that his relationship with his parents does not end in the grave. As a staunch believer that had lost a child, Wolterstorff should take heart in the assurance of a reunion in heaven. The Bible promise that believers will be transformed in the spur of the moment, they will shackle off mortal bodies and assume immortality at the resurrection (1 Corinthians 15:42–44; John 11:25). Again, as a believer, Wolterstorff should understand that crucifixion, death, and resurrection of Christ were symbolically an issue of conquering death in real life. For non-believers, losing a loved one is associated with despair. On the other hand, for those with little faith, losing a loved one is the end of life. There is no hope in the resurrection, neither is there new heaven or earth. However, Wolterstorff was a faithful believer in God. Beyond this, God comforts the grieving and heals the heartbroken (2 Corinthians 1:3–4; 7:6). When someone loses a loved one God is fast to given them hope and peace. In the midst of sorrow, they can feel God’s presence, this is time Wolterstorff. The loss of a son is extremely painful. God comforts Christians during grieving process because He understands their suffering, pain and eager to give then peace.
Grief Woterstorffs reflections in Lament For a Son Conclusion
The paper has reviews at Wolterstorff’s pain based on the Kubler-Ross grieving stages and Christian narrative. The loss is an inevitable element of life while grief is a component of healing as demonstrated in “Lament for a Son” by Wolterstorff’. Kubler-Ross grieving model is a device to help people continue a normal life after losing a loved one.
Grief Woterstorffs reflections in Lament For a Son References
Roos, S. (2012). The Kubler-Ross Model: An Esteemed Relic. Gestalt Review, 16(3), 312-315. http://library.gcu.edu:2048/login?url=http://search.ebscohost.com/login.aspx?direct=true &db=a9h&AN=85124369&site=ehost-live&scope=site
Wolterstorff, N. (1987). Lament for a Son. 1 edition; Eerdmans Pub Co.
Refer to the “Collaborative Learning Community: Analysis of an Ethical Dilemma” resource for the dilemmas and resources that will be used for this multi-part Analysis of an Ethical Dilemma assignment. Part Two is an individual assignment that will also be used in Part Three, the culiminating paper.
For this individual assignment, interview a hospital administrator, a spiritual leader, a health care colleague, or a neighbor/friend.
Individually, you only need to interview one person, but your CLC group must have representation from four different individuals and perspectives to complete Part Three of the Analysis of an Ethical Dilemma assignment.
Students should discuss within their CLC group to determine who will be responsible for interviewing the hospital administrator, the spiritual leader, the health care colleague, and the neighbor/friend to make sure all roles are covered.
In your interview, ask about the individual’s philosophy and worldview in relation to the ethical dilemma your CLC group chose for Part One of the Analysis of an Ethical Dilemma group assignment. Craft a 250-500 word summary of the individual’s response, including the individual’s identified philsophy and worldview.
APA format is not required, but solid academic writing is expected.
You are not required to submit this assignment to Turnitin.
NRS437V.CLCAnalysisofanEthical Dilemma_11-24-14.docx
The Terry Schiavo Documentary http://www.youtube.com/watch?v=cki55BM42kw
This is a multi-part assignment spanning Topics 4 and 5 in the course.
Part One is a group assignment. Group members will select one of the dilemmas listed above and write a 750-1,000-word paper. Please review the full paper criteria listed in the assignment description in LoudCloud.
Part Two is an individual assignment in which students will conduct an interview about the ethical dilemma with a hospital administrator, a spiritual leader, a health care colleague, and a neighbor/friend. Although the work is done individually, the interview responses are used in Part Three. Students should discuss within their CLC group to determine who will be responsible for interviewing the hospital administrator, the spiritual leader, the health care colleague, and the neighbor/friend. Please review the full interview criteria listed in the assignment description in LoudCloud.
Part Three is the culminating submission for the multi-part assignment. The group will write a 750-1,000-word paper with a resolution to the ethical dilemma. The paper will incorporate interview responses from the individual work done in Part II and the group’s research. Please review the full paper criteria listed in the assignment description in LoudCloud.
SAMPLE ANSWER
Interviewing Spiritual leader
The modern healthcare providers are faced by ethical dilemma issues during their daily practice. This is especially because they are bound by the ethical principles of delivering care. One of the healthcare issues that have remained controversial from decade to decade is the assisted euthanasia. Euthanasia refers to act of letting the patient die intentionally, by injecting them with lethal drug. This is also commonly referred to as dying with dignity. There are various forms of euthanasia including the voluntary euthanasia- where the patient requests with informed consent the physician to end his or her life (Baeke, Wils & Broeckaert, 2011).
The non-voluntary euthanasia refers to the euthanasia that is requested by the appropriate person associated with the patient in their end of life stages, especially if the patient is in a coma, minor, brain is under severe damage or is totally mentally challenged. The assisted euthanasia which occurs in two forms- active euthanasia where the patient death is intentionally caused by injecting the patient with a lethal injection and passive euthanasia where the patient death is caused by withholding the patient general and ordinary care such as food, medicine and water (van Ittersum & Hendriks, 2012).
This issue positions range of reaction in the society such as enthusiastic advocacy, outright rejection, and increased condemnation. For this reason, I interviewed a spiritual leader (Christian) from the local community in order to identify and understand their instincts and perspectives about assisted euthanasia. During this interview, I asked five questions about religious perspectives about euthanasia. The interview took place at the Spiritual leader chapel (name of the leader and church withheld purposely to maintain confidentiality and privacy of the participant) at 1345hrs. The interview took approximately 45 minutes. The following questions were asked;
1 What do you understand the term euthanasia?
From my perspective, euthanasia refers to the process of deliberately ending person’s life. I know there are various forms of euthanasia including voluntary, assisted and non-voluntary.
Q.2 Is euthanasia justifiable and should it be legalized?
My faith does not support euthanasia, it is not justifiable nor should it be legalised.
3 When is death good or justifiable?
In Genesis 1, we were created by God in his own image. We were given the mandate to be fruitful and rule over the earth. Ruling in these concepts is the confusing part especially when confronted by the ethical discussion. Although we are encouraged to take charge of our responsibility, who are we to decide how we prefer our death? Is there tome when a person becomes useless or seem to outlive their life? How do we measure or evaluate the appropriate time for a person to die. This is God’s responsibility to know when to end life and bring forth life.
Q4. As you have said, our life is in God’s hands, then isn’t it a sin to extend patient’s life regardless of their condition beyond the God’s designated time? Thus, isn’t prolonging life a sin and equal measure as assisted euthanasia?
From my religious background, God has our plan in life and we have not known when we die. Without this knowledge, then I will be judgmental to say that someone’s life is prolonged or not. Most of the patient who die, don’t they receive equal amount of care in terms of quality and efficiency as those who survive, yet they don’t because their designated time has been reached. However, willingly causing death to a person is a sin. God commanded us to be our brother’s keeper.
Q.5 what are your final sentiments about this issue?
Philosophers and healthcare providers have been trained to respect patient dignity and autonomy. Within the same principles, they still define the importance of doing no harm and providing justice to the patient. In this context, I trust that the healthcare providers must do what is morally upright and ethical.
Lastly, I am guided by the scriptures in the old testaments, the sixth commandments of the ten commandment “Thou shalt not commit murder” These scriptures is absolute as it allows killings during martyrdom, self-defence, wars and capital punishment. Thus, I believe whether the patient requests or does not, assisted euthanasia can be equated to murder. With this increased support of euthanasia, I cannot help but wonder if Hippocrates oath still pivotal in health care as it used to before?
Summary
From this analysis, it is evident that Christianity does not condone euthanasia. This is because they believe that life is a sacred entity and that only God giveth and taketh. According to their doctrines, one thing is evident that life belongs to God. Christianity is against the notion of valuing persons usefulness based on their lives. This is discrimination as there is no standard measure that can be used to determine the value of human life. If human functionality is important, how about the mentally ill persons, the retarded, criminals or even the trouble makers- do they still deserve to live (Dierckx de Casterlé, Denier, De Bal & Gastmans, 2010)?
The church principles reject deliberate cause of death of the terminally ill patient. It does not bring the suffering to an end, but rather it is contrary to God’s law. Life is a gift we have from God and thus must be cherished. Therefore, the primary intent of our knowledge is to seek ways that will minimize patient suffering, sustain and enhance it, not to destroy life of other people. Additionally, death is an integral part of life’s cycle. Through this cycle, death must be accepted as inevitable. Until then, the optimal palliative care must be given to the patient regardless of the patient socioeconomic status, age or even the social circumstances (Halman & van Ingen, 2015).
Additionally, people’s life must be respected and they must never be made to think that they are burden or that it is their duty to die or they have to make measures to ensure that they die. Condoning with deliberate killing for the most vulnerable people is supporting inhumane activity and poses ethical risk to our community. In this regard, it is the church responsibility to urge the government to show their commitment to the people’s life, and consider other alternatives that can substitute euthanasia (Ping-cheung, 2010).
References
Baeke, G., Wils, J., & Broeckaert, B. (2011). ‘There is a Time to be Born and a Time to Die’ (Ecclesiastes 3:2a): Jewish Perspectives on Euthanasia. Journal Of Religion And Health, 50(4), 778-795. http://dx.doi.org/10.1007/s10943-011-9465-9
Halman, L., & van Ingen, E. (2015). Secularization and Changing Moral Views: European Trends in Church Attendance and Views on Homosexuality, Divorce, Abortion, and Euthanasia. European Sociological Review, 31(5), 616-627. http://dx.doi.org/10.1093/esr/jcv064
Ping-cheung, L. (2010). Euthanasia and Assisted Suicide from Confucian Moral Perspectives. Dao, 9(1), 53-77. http://dx.doi.org/10.1007/s11712-009-9147-4
van Ittersum, F., & Hendriks, L. (2012). Organ Donation after Euthanasia. The National Catholic Bioethics Quarterly, 12(3), 431-437. http://dx.doi.org/10.5840/ncbq201212326
Euthanasia
Euthanasia is defined as the intentional administration of drugs that are lethal with the intention of terminating person’s life in a painless manner; to relieve patient from continued suffering from an chronic and incurable condition which that is unbearable. There are three types of euthanasia; a) voluntary euthanasia- which refers to euthanasia conducted upon patient requests; b) Non- voluntary euthanasia- which refers to euthanasia performed but not from patient wish/ request and c) Physician assisted suicide- where the physician willing and knowingly terminates patient life at the patient request (Dierckx de Casterlé, Denier, De Bal & Gastmans, 2010).
Impact on nursing practice, social values, morals, and norms
For example, in nursing profession, there is the issue of trust, i.e. the patient should trust the nurse that he or she will not be killed by the nurse. In this context, euthanasia concepts develop the dimension of suspicion that conflicts with the nurse roles as healer and comforter (Sharp, 2012). On the other hand, the patient expects the nurses to be their advocates, thus, institutions that co-opt euthanasia in their policy could cause the rise of the concept of distrust due to the interrupted confidence in relationship between the service user and the service provider (Quaghebeur, Dierckx de Casterle & Gastmans, 2009).
The integrity of nurses should never be used mainly to meet the patient goals i.e. patient wishes to die. Although utilitarian theory supports this practice, it is against the nurse moral and professional dignity for the nurses. Although involvement of the nurses in executing euthanasia adversely affect the society faith as well as trust in nursing practice; it is in line with the nurses professional responsibility of protecting human dignity, caring and promoting as well as protecting patient interest. Thus it can be said it is compatible with nursing practice (Salladay, 2015).
Ethical theory and principle
The dialogue between Dax Cowart and Robert Burt is paradoxical and somewhat disturbing. On one hand, there is Dax whose storyline begins from gas explosion that caused injuries that caused him involuntary rehabilitation and treatment. After treatment, he faced seven years of severe depression with unsuccessful suicidal attempts. Through the dialogue, it is evident that Dax remained adamant that he was treated with just as his requests were denied. Dr. Burt is an expert in biomedical ethics as well as the constitutional law. Within the debate, Dr. Burt stance on how Dax was treated is paternalist. His arguments are that patients who are suffering may not reject treatment so as to end their lives.
The core concept from this dialogue is patient’s autonomy. Dax forceful administrations of treatments and physicians practices were immoral; which made him feel that his autonomy is compromised. On the other hand, Burt argues that doctor’s interventions and rejection of Dax’s requests were acceptable. The dialogue between the two continues to revolve around the ideal course of action. However later, both men agree that interaction between the patient and the healthcare provider, with Burt positing that such conversations should be prolonged as much as possible or atleast when the patient reluctantly admit or when the physicians have exhausted all alternative options. However, Dax pursues the objection o of the idea posing the question on what time would be appropriate for the physician to comply with patient’s issues. This evokes an issue that there lacks appropriate time to for such decisions. In this case, the patient should willingly allow the physician have indefinite time to search for opitions, while they undergo pain and suffering is unjust.
From the Dax and Burt dialogue, the basic medical ethical principles are evident. These include non-maleficence, autonomy, justice and beneficence. For instance, the nurses are obliged to respect for the patient autonomy. This justifies the issue of euthanasia, as the nursing professional ethics indicates that patient’s autonomy must be respected. The patient request on their private life must be respected by the physician, government and the nurses. The lack of empathy and justice are some of the key concerns that he had with the medical team, which I believe was a basic flaw of the healthcare system. Therefore, the nurses must never feel guilty when undertaking these tasks as it is respecting autonomous (Salladay, 2015).
The critics that arise in this context include the fact that these practices have little respect to empathy and autonomy of the patient family and relatives. This is evidenced by the case study of Terri Schiavo. This case study involved numerous motions, hearings and petitions in the courts. In this context, I would argue that a patient autonomy is not vital if it erases all the importance of the community social paradigm. Life is a valued paradigm in the society. What is patient autonomy if the patient does not enjoy his/her autonomy? Is euthanasia an indication that the healthcare providers are unable to deal with death(Sharp, 2012)?
Rejection of euthanasia is mainly supported by the nursing ethics principle of non-maleficence. This principle supports the sanctity of life making it difficult to acknowledge euthanasia as ethical practice. Therefore, this principle calls for respect for life. This is also supported by the ethical principle of beneficence delineates the importance of promulgating the legitimate interests of all other people involved. On the other hand, the ethical principle supports in practicing the overall good of the patient, which requires in stating what is medically appropriate for the patient (Quaghebeur, Dierckx de Casterle & Gastmans, 2009). This discussion is peculiar because Terri Schiavo case study hinges on paternalist interpretation of life that all lives are worth living. On the other hand, Burt and Dax dialogue arguments deal with the concept of another person deciding the worth of your life. Obviously, no one understands the feelings and thoughts of the patient who is suffering; therefore, there is no way a person can evaluate the worthiness of another person’s life. Terri Schiavo case study and Dax & Burt arguments discount the suffering and pain of the patient; arguing the sanctity of life; this brings forth the question, “Who chooses, who controls (Salladay, 2015)?
Conclusion
The increased lack of consensus between the nurses on this ethical issue points the importance to analyse the world view and ideologies as well as the nurse’s attitudes and beliefs about assisted euthanasia. Attention should be focused on the role of assisted euthanasia in essence of care by evaluating the evidence based studies. This is especially important because of the specificity nature of the nursing expertise in care, especially in end of life care.
Quaghebeur, T., Dierckx de Casterle, B., & Gastmans, C. (2009). Nursing and Euthanasia: a Review of Argument-Based Ethics Literature. Nursing Ethics, 16(4), 466-486. http://dx.doi.org/10.1177/0969733009104610
Salladay, S. (2015). Ethical Problems. Nursing, 45(2), 14. http://dx.doi.org/10.1097/01.nurse.0000459548.37627.9a
Sharp, R. (2012). The dangers of euthanasia and dementia: how kantian thinking might be used to support non-voluntary euthanasia in cases of extreme dementia. Bioethics, 26(5), 231-235. http://dx.doi.org/10.1111/j.1467-8519.2011.01951.x
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Topic: Analysis of the David-Bathsheba story.
write a 1400 word paper. You must follow current Turabian format and present a analysis and discussion of the chosen topic. A minimum of 7 scholarly sources must be used when writing this paper. Biblical evidence and explanation of key biblical texts is essential. Sources that are cited, referenced, and/or quoted must be footnoted, and the paper must be your original work. In light of the length of this paper, avoid lengthy quotations and make sure that the paper stays on topic. Use headings to mark off the major sections of your paper. A bibliography of sources used must be included.
SAMPLE ANSWER
Introduction
The story of David and Bathsheba as given account of in 2nd Samuel 11 provides an illusion of the beginning of King David’s failures and compromises echoed for the generations that are to come. The scriptures depict a narrative that is full of tension, deceit and irony with the aim of painting a picture of how the human heart can be corrupt following a devastation that results in the event that one of Gods servants turns his eyes from the Lord[1]. David as referred to in scripture was considered a man after Gods’ heart, a factor that brings controversies about his adulterous relationship with Bathsheba.
David’s deceitful attempt to cover up this sin eventually lead to another atrocity that saw Uriah who was Bathsheba’s husband murdered a crime that displeased the Lord and resulted in immense consequences[2]. To many, this analogy remains a story of judgement and condemnation while others see it as a story of grace, hope and restoration. However, those who admit the element of sin and accept the judgement of God, restoration and grace remains the essence of this account. This paper, therefore, aims at analyzing the story of David and Bathsheba as depicted in scripture.
Analysis of the David-Bathsheba Story
The books of Samuel reveal David as a highly spoken of the king also inferred to as the skillful player, a man of war and valor who was considered prudent in speech. Scriptures also mention that the Lord was with David I everything he did. However, the author of the book begins in 11; 1 with a statement that contradicts the motives of David. The story of David and Bathsheba begins in 2nd Samuel 11; 1[3] in which the scripture mentions the kings battling while David stayed back in Jerusalem. It is essential to note that at the very root of David’s issues, he is portrayed as a King who wasn’t where God had planned for Him to be in the beginning. Thinking of this, if David took the initiative to engage himself with other kings in the battlefield where he ought to have been instead of remaining back in the palace peeping at naked women, chances are this incidence would never have occurred.
According to some scholars, David may have been presumed as undergoing depression or passing through a middle life crisis, a factor that caused him not to be where he belonged. This according to my opinion marks the first step in falling[4].In as much as Bathsheba is an important character in this account, very little is given in this account to provide the readers with the understanding of who she was at first. Scripture only mentions of her beautiful physic and in verse 5 she is depicted as sending word to David of her pregnancy. This, therefore, gives a vague description of Bathsheba. However, the Bible reveals much of Bathsheba’s husband known as Uriah. Uriah is painted as a faithful King, who served in the battle against the Amorites, and was included in the list of David’s mighty men in chapter 23 who managed to lead the Warriors[5].
As the author of the book gives a description of David and Bathsheba’s adultery and the victims attempt to conceal this sin, Uriah is shown as an honorable, committed and loyal man who remained obligated to David’s kingship. David, therefore, took advantage of this and slept with Uriah’s wife. Scriptures, therefore, show the irony of Israel’s spiritual leader battling issues of loyalty from one of his servants, an element that leaves the readers of these books disillusioned as to why a God-fearing leader would stoop so low in hiding his transgressions that yielded judgment upon himself[6]. David takes another advantage of causing Joab to sin by asking him to put Uriah to death. Joab, in this case, is depicted as obedient to the orders of David rather than those of God, a factor that entangles him in this sin as well.
One thing that comes into my mind that needs a critical answer is in understands the role of Bathsheba in this. At some point, I am tempted to think Bathsheba was an innocent victim who feels pray to David’s abuse of power. Another aspect that challenges my thought is the reason behind the narrators attempt to provide a vague image of Bathsheba’s character through the account. This draws me into digging into the culture of David’s period and how the community viewed women[7]. Through this, it is essential to note that women were considered as unequal compared to the men. In many instances, women were seen as property. This would perhaps shed some light on the thought that Bathsheba could have been an innocent woman who was subdued by the power of King David and in abiding by the culture; she was forced to submit to David’s authority. This could be the reason as to why little is mentioned by the narrator on the character of this Bathsheba.
In as much as this thoughts may be substantial, the only truth that can never be justified is in the fact that both David and Bathsheba committed sin. In the next chapter, the author of this book courageously records the objections of a woman who fell upon the evil advances of a man. The scripture reveals David’s son Ammon in his attempt to woo his sister into lying. The Bible shows that Ammon’s sister refused to this request asking his brother not to violate her for such a thing had never been done in Israel. If at all Bathsheba was innocent then why doesn’t Tamer mention Bathsheba in her conversation with her brother? Well in my view, it could be possible to determine that Bathsheba may not have offered herself to David but consented to the desire of this King.
Application of this Story
To begin with, it is essential to mention that this account teaches the believers today about God. God hates sin at all times and has zero tolerance on those who choose to sin, a factor that reminds us of how the writer of Hebrews described God. The author mentions God character as one that loves righteousness and hates wickedness[8]. In line with this, God, therefore, subjects those of His with harsh disciplinary actions on those who disobey Him. God carried out disciplinary measures on David by bringing the death of his sons include the illegitimate son as well. This action was attributed to the fact that God did not want the sword to leave David’s house.
No matter how dreadful the sin we commit or the manner in which the punishment is harsh, God’s grace wipes away the penalty of sin from us just like in the instance of David. This can be depicted in Nathans words to David that the Lord has put away his sin. God’s grace is, therefore, sufficient to save the humankind.
Secondly, it is vital to take note that unconfessed sin that is concealed would lead to greater sin. David was so concerned about his image, a factor that prevented him from repenting and stopping his wickedness. He, however, decided to conceal this sin and went into greater depths that resulted in the mushrooming of more sin. It is, therefore, essential for the contemporary Christians to repent of their sin than conceal the sins.
In addition to this, it is also worth of learning for the Christians today to refrain from idleness. If David were at the right place that the Lord required him, he would not have been entangled in this sin. We need to avoid idleness by taking advice from the writers of the New Testament that mentioned we ought to be watchful and sober-minded by setting our minds on the things above and to be filled by the power of the Holy Ghost.
Conclusion
This narrative, therefore, gives a depiction of how we need Gods Anointed one Jesus Christ in order to atone for our sins, a factor that reconciles us with God. The corruption of David’s heart in this gives a picture of how man’s heart can turn deceitful. Like David, we all fall short of the glory of God[9]. This clearly points out to the fact that we need Jesus Christ more than we do any other thing in this life.
Bibliography
Estep. 2013. “David & Bathsheba.” American Record Guide 76, no. 2: 104-105. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Garroway, Kristine Henriksen. 2013. “Was Bathsheba The Original Bridget Jones? A New Look At Bathsheba on Screen and In Biblical Scholarship.” Nashim: A Journal Of Jewish Women’s Studies & Gender Issues no. 24: 53-73. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Kibble, David G. 2003. “Nathan Rebukes King David.” Expository Times 114, no. 10: 340. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Kilgore, Robert. 2014. “The Politics of King David in Early Modern English Verse.” Studies In Philology 111, no. 3: 411-441. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Kim, Uriah. 2002. “Uriah the Hittite: A Context of Struggle For Identity.” Semeia no. 90/91: 69. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Lowery, Richard H. 2003. “David, Bathsheba, Nathan, and War.” Tikkun 18, no. 2: 23. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
Snyman, S. D. (Fanie). 2014. “Some thoughts on the relationship between Old Testament studies and systematic theology.” Verbum ET Ecclesia 35, no. 1: 1-7. Academic Search Premier, EBSCOhost (accessed October 6, 2015).
[1]. Estep. 2013. “David & Bathsheba.” American Record Guide 76, no. 2: 104-105.
[3] . Snyman, S. D. (Fanie). 2014. “Some thoughts on the relationship between Old Testament studies and systematic theology.” Verbum ET Ecclesia 35, no. 1: 1-7.
[5]. Kilgore, Robert. 2014. “The Politics of King David in Early Modern English Verse.” Studies in Philology 111, no. 3: 411-441.
[6]. Kim, Uriah. 2002. “Uriah the Hittite: A Context of Struggle for Identity.” Semeia no. 90/91: 69.
[7] . Lowery, Richard H. 2003. “David, Bathsheba, Nathan, and War.” Tikkun 18, no. 2: 23.
[8]. Garroway, Kristine Henriksen. 2013. “Was Bathsheba The Original Bridget Jones? A New Look At Bathsheba on Screen and In Biblical Scholarship.” Nashim: A Journal Of Jewish Women’s Studies & Gender Issues no. 24: 53-73
[9]. Kibble, David G. 2003. “Nathan Rebukes King David.” Expository Times 114, no. 10: 340.
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