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- Item contents:
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- O Criador:
White, Ellen Gould Harmon, 1827-1915
- Sujeito:
Smith, Uriah, 1832-1903, Andrews, John Nevins, 1829-1883, and Smith, Harriet Newell Stevens, 1831-1910
- Source:
Center for Adventist Research
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- Item contents:
- ... this is my body, which is broken for you; this do in remembrance of me. After the same mammer also he took the eup, when he had supped, saying, This cup i8 the New Testament in my blood: this do ye, 28 oft a8 ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death, till he come.” 1 Cor. xi, 23-26. Would you commemorate the burizl and resurrec- tion of the Saviour? You need not keep the fint day of the week. The Lord ordaited a very different, and far more appropriate memorial. % Enow ye not that so many of us as were baptized into Jesus Christ, were baptized into his death} Therefore we are bur- ied with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the like- ness of his death, wo shall be also in the likeness of his resurrection.” Rom. vi, 3-5. . “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” Col. ii, 12. It is true that the professed church has changed this ordinance to sprinkling, so that this divine me- morial of our Lord's resurrection is destroyed, And that they may add sin to sin, they lay hold of the Lord's Sabbath, and change it to the first day of the week, thus destroying thesacred memorial of the Crea- tor's rest, that they may have a memorial of Christ's resurrection! “The earth is also defiled under the inhabitants thereof; because they have trans yressed the laws, changed the ordinance, broken the everlast- ing covenant” When will th» professed church cease to pervert the right ways of the Lord? Not until E ee - NT Cow 7 “the inhabitants of the earth are burned, and few men left.” Isa. xxiv, 5, 6. Secoxp Ressox. The disciples meton the day of our Lord's resurrection to commemorate that event, Aid Lo Quvionr sanctioned this meeting by uniting with them, John xa, 10 If every word of this was truth, iL wowd wat Drove that the Sabbath of the Lord has been changeq, But to show the utter absurdity of this inference, list- en toa few facts, The disciples atthat time did notbe- lieve thut their Lord had been raised from the dead ; but were assembled for the purpose of eating a common meal, and to seclude themselves from the Jews. The words of Mark and of John make this clear. “He appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue: neither believed they them, Afterward he appeared unto the eleven, as they sat at meat, and upbraided them with their unbelief, and hardness of heart, because they believed not them which had seen him after he was risen.” Mark xvi, 12-14. John says: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you” John xx, 19. It is a fact, therefore, that the disciples were not commemorating the resurrection of the Saviour; it is equally evident that they had not the slight- est idea of a change of the Sabbath, At the burial of the Saviour, the women who had followed him to the tomb, returned and prey spices and ointments to embalm him; the Sabbath drew on: --------------------------- 22 guarantee that every word therein contained was di- visely inspired. The tradition of the elders comes to us without a particle of such testimony, Wherefore it follows that the man who fears God will not rejoct that which he knows came froin heaven, for the sake of following that which directly contradicts it, and which by that fact is proved to have come from the great enemy of divine truth. But does the Bible contain the least intimation that what was written near the days of the apostles Is any moze sacred than what was written at a later pericd? Paul told the Thessalonian church that “the mystery of miquity,” or Romish apostasy, had already begun to work. 2 Thess, il. If Paul ‘was correet, it follows that it is far from being safe to adopt as sa- cred trnth a doctrine which is not found in the New Testament, merely because it is said to have come from some who lived near the days of the apostles, Satan was then busily engaged in nunsing in the bo- som of the early church, the viper which should ere long infect with deadly poison a great portion of the professed people of God. Did not Paul warn those with whom he parted at Ephesus, that grievous wolves were to enter among them, and that of themselves men were to arise speaking perverse things to draw away disciples after them? When any doctrine is brought to us from those who lived near the days of the apostles, it is then proper for us to inquire wheth- et this comes from those who spoke the sentiments of the holy apostles, or whether it comes from those grievous wolves who were to follow after them, and speak perverse things, Is there no way by which we can determine this question? Certainly there is an infallible test. The 23 New Testament contains the precise language of Jo- sug Christ and the apostles, Now if the fathers speak according to that worl, they speak the pre- cious truths of God. But if they speak that which makes void the word of truth, it is a very strong evi- dence that they belong to that class which Paul no- tified the church, should arise in their very midst, and speak perverse things, to draw away disciples after them, If the Holy Spirit has given us notice that false teachers were to arise in the very days of the apostles, should it not serve a8 a warning to us that things which purport to come from the successors of the apostles, may, for all that, contain the most deadly poison 4. If it were certain that the early fathers, in their zeal to improve upon the New Testament, changed the fourth commandment, it would ouly prove that they were of the number of grievous wolves that were to arise. But it by no means follows that the mys- tery of iniquity was able thus early to change times and laws. The testimony given from Storrs’ Fourth Sermon, evinces clearly that even the fathers them- selves do not now coms to us with their own words. Their testimony has been corrupted, and many shane- less forgeries are palined off astheir genuine testimony. If the reader ever looked into a Romish controver- sial work, Lio will there find the very fathers, who are so much relied upon to prove the change of the Sabbath, quoted to prove all the heresies of that anti-christian church. It follows, therefore, that one of two things must be true: either the testimony of the early fathers has been shamefully corrupted, or those so-called early fathers were wolves in sheep's clothing, SLR dat nh i --------------------------- Le not believe it had become the Sabbath why should you? And why do you grasp, as evidence that the Sabbath had been changed, asingle instance in which an evening meeting was held on Sunday, while you overlook the fact that it was the cnrtom of this sue Apostle to preach every Sabbath, not enly to the” Juws, but also tothe Gentiles? Acts xiii, 14, 42 44; xvi, 135 xvi, 23 xvid, 4. Paul broke bread on the first day of the week, and then immediately started on his long journey to Je rusalem. So that this, the strongest argument for the first day of the week, furnishes direct proof that Sun- day is not the Sabbath. Sixvn Reasox. Pan! commanded the church at Corinth to take up a public collection on the first day of the week: therefore it follows that this must have been their day of public worship, and consequently is the Christian Sablath, 1 Cor. xvi, 2. We answer, it is a remarkable fact that Paul en- joins exactly the reverse of a public collection. He does not say, Place your alms in the public treasury, on the first day of the week; but he says,“ Upon the first day of the week let every one of you lay by him in store.” J. W. Morton in his # Vindication of the true Sab- bath,” pages 51, 52, snys:— «The Apostle simply orders, that each one of the Corinthian brethren should lay up at home some por- tion of lis weekly gains on the fimt day of the week. The whole question turns upon the meaning of the expression, ‘by him? and 1 marvel greatly how you can imagine, that it means ‘in the collection box of the congregation! Greenfield, in his Lexicon, trane- lates the Greek term, “hy one's self, 4. caf home.’ 13 Two Latin versions, the Vulgate and that of Castel- Yio, render it, ‘apud sg) with one's self, at home. Three French translations, those of Martin, Osterwald, and De Sacer, ‘chez 20k at Lis own house, at home. The German of Luther, * bed sich selbst) by himself, at ome. The Dutch, ‘hy hemselven, same as the Gorman, Tho Italian of Diodati, * appresso di se) in his own presence, ut home. The Spanish of Felipa Heio, ¢ en 8 casa, in his own house. The Portu- cues of Ferreira, © para issn, with himself, The Swedish, ‘nar sig stelf) near himself 1 know not how much this list of authorities might be swelled, {or 1 have not examined one translation that differs from those quoted above.” Phe text, therefore, docs not prove that the Corin- thin church was assembled for publie worship on that day; but, on the contrary, it does prove that each must be at his own home, where he could examine his worldly affair and lay by himeell in efore 0s God had prospered him. If each one should thus from week to week collect of his earnings, when the Apostte should come, their bounty would be ready, and each would be able to present to him what they hal gathered. Bo that if the first-day Sabbath has ao better foundation than the inference drawn from ¢his text, it truly reste upon sliding sand. SevEsTH REAsox. John was in the Spirit on the Lord's day, which was the fist day of the week Rev, 1, 10. - » This is the kind of reasoning which the advoeates of Sunday are invariably obliged to adopt. But we ask, What right have they fo assume the very point which they ought to prove! This text, it is true, furnishes direc, proof that there is a day in the gos- --------------------------- o 4 vance of the first day of the week, which we will kere notice, Firs Reason. Redemptionis grester than crea tion; therefore we onght to keep the day of Christ's resurtection, instead of the ancient Sabbath of the Lord. Where has God said this? BSunday-keepers aro compelled to admit that he never did say it. What right, then, has any man to make such an assertion, and then to base the change of the Sabbath upon it? But suppose redemption is greater than creation, who knows that we vnght to keep the first day of the week on that account? God never required men to keep any day as the memorial of redemption. But if it were duty to observe one day of the week for this reason, mest certainly the crucifixion-day pre- sents the strongest claims, It is not said that wo have redemption through Christ's resnrrection; but it 18 ead that we have redemption through the shed- ding of his blood. “And they sung a néw song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kin- dred, and tongue, and people, and nation.” Hew. v, 9. “In whom we have redemption through his blood, the forgiveness of sing, according to the riches of his grace,” Eph. i, 7; Col. i, 14; Heb. ix, 12,15. Then redemption is through the death of the Lord Jesus; consequently, the day on which he shed his recious blood to redeem us, and said “ It is finished,” John xix, 30,] is the day that should be kept asthe memorial of redemption, if any should be observed for that purpose. Nor can it be plead that the resurrection-day is the most remarkable day in the history of redempticn, Tt needs but a word to prove that in this respect it is far exceeded by the day of the crucifixion. Which is the most remarkablo event, the act of Jehovah in giving his beloved and only Son to die for a race of rebels, or the act of that Father in raising that belov- ed Son from the dead? There is only one answer that ean be given: it was not remarkable that God should raise his Son from the dead: but the act of the Fath- er in giving his Son to die for sinners, was a spectacle of redeeming love on which the Universe might gaze and adore the wondrous love of God to all eternity. Who can wonder that the sun was veiled jn darkness, andl that all nature trembled at the sight! The eru- cifixion-day, therefore, has far greater claims than the day of the resurrection. God has not enjoined the observance of either; and is it not a fearful act to make void the commandments of God by that wis- dom which is folly in his sight. 1 Cor. J, 19, 20. But if we would commemorate redemption, there is 110 necessity of robbing the Lord's Rest-day of its holiness in order to do it. When truth takes from us our error, it always Las something better to take their place. So the false memorial of redemption being taken out of the way, the Word presents in its stend those which are true. God has provided us with memorials, bearing his own signature; and these we may observe with the blessing of Heaven. Would you commemorate the death of our Lord? You need not keep the day of his crucifixion. The Bible tells you how to do it. “For I have received of the Lord, that which alko I delivered unto you, that the Lord Jesus the same night in which he was betrayed, took bread; and when he had given thanks he brake it, and said, Take eat; --------------------------- SEVENTIL PART OF TIME THEOKY Shown to be False by the Following from J. W. Mortow's Vindication of the True Sabbath. Tue only object, direct or indirect, of this [the fourth] commandment, is ¥ the day.” What are wea commanded to remember? The day.” What are we required to keep holy? “The day.” What did the Lord bless and hallow? “The dag.” In what are wo forbidden to work? In “the day.” Now let us inquire — 1. What day? Not the day of Adam's fal: nor the day Noah went into the ark; nor the day of the overthrow of Sodom ; nor the day of the Exodus; nor the day of the Provocation; nor the day of the removal of the ark; nor the day of Christ's birth: nor the day of his crucifixion; nor the day of his resurrection; nor the day of his ascension; nor the day of judgment. It may be, and certainly is prop- or, that we should remember all these: but we ar not told to do so in this commandment. Neither is it some one day of the week, but no one in particu- lar; for how could we remember “he day,” that is no day in particular i—how could we keep holy “the day” that has not been specified I—and how could we say that God had blessed and hallowed © the day,” that was no one day more than another? What day, then! God says, Remember fhe Sabbath-day, or the day of the Sabbath; Keep holy the day of the Sabbath; The Lord blessed and hallowed the day of the Subbath. He also says, The seventh day is the Sabbath of the Lord thy God; iu ¢¢ thou shalt not do any work. This day, therefore, is “the sav- enth day,” or “ the day of the Sabbath.” 2. What Sabbath? Not “a Sabbath,” or any Sabbath that man may invent, or that God may here- after keep; for that would be “some Sabbath” but no one in particular. Not some institution yet un- determined, that God may require man to observe weekly; for the command is not, “ Remember the Sabbath institution,” but, * Remember the day of the Sabbath;” not, © Keep holy the Sabbath institution,” but, Keep holy the day of the Sabbath.” The Lord did not bless and hallow “the Sabbath institution,” but “the day of the Sabbath.” We are not forbid- den to do work in “the Sabbath institution” but in “the seventh day. In fact, the phrase, “the Sab- bath,” in this commandment, means neither more nor less than “the rest” It is uot here the name of any institution at all, though it is often thus used in oth- er parts of the Bible. ~ Hence, this Sabbath is 4 the Sabbath or rest of the Lord thy God.” 3. Which day of the week is “the day of the Sabbath?” No other than that day on which the Lord rested; for the command refers to God's Sab- bath, On which day of the week did he rest? “And lhe rested on the seventh day” Gen. ij, 2. Therefore, “ the day of the Sabbath” is the same day of the week on which God rested from the work of creation; and as he rested on the seventh day of the first week, and on no other, the seventh and no other day of every week must be the only « day of the Sabbath.” Let it be particularly observed, that God does not --------------------------- In substituting the vague and indefinite expres. sion, “one day in seven,” for the definite and unequiv- ocal terms, “ the Sabbath-day,” and “ the seventh day,” you have as truly taken “away from the words of the prophecy of this book,” as if you had blotted the fourth commandment from the Decalogue ; while your leading object has been to make way for the in- troduction of a new command that, for aught the Seriptures teach, it never entered into the heart of the Almighty to put into his law. 2. God never blessed “one day in seven,” with- out blessing a particular day. He either blessed some definite object, or nothing. You may say, in- deed, without falsehood, that God blessed “one day in seven” but if you mean that this act of blessing did not terminate on any particular day, you ought to know, that yon are asserting what is naturally 1m- possible. As well might you say of a band of rob- bers, that they had killed “one man in seven,” while in reality they had killed no man in particular. No, brethren, yourselves know very well, that God had not blessed and sanctified any day but the seventh of the seven, prior to the giving of the written law. You know, that if God blessed any day of the week at all, it waa a definite day, distinet, from all the oth- er days of the week. But this commandment says, that “the Lord blessed the Sabbath-day.” There- fore the Sabbath-day must be a particular day of the week, Therefore “the Sabbath-day” is not “ome day in seven,” or an indefinite seventh part of time. Therefore it is not “one day in seven” that we ar required to remember, and keep holy, and in which we aro forbidden to do any work; but “ the seventh day” of the week, which was then, is now, and will 81 be till the end of time, “the day of the Sabbath” of the Lord our God. 3. No day of the week but the seventh was ever called “the day of the Sabbath,” either by God or man, till lmg since the death of the last inspired writer. Search both Testaments through and through, and you will find no other day called “fhe Sabbath,” or even “« Sabbatl,” except the ceremo- nial Sabbaths, with which, of course, we have noth- ing to do in this controversy. And long after the close of the canon of inspiration, the seventh day, and no other, was still called “the Sabbath” If you can prove that any one man, among the millions of Adam's children, from the beginning of the world till the rise of Antichrist, ever called the first day of the week “the Sabbath you will shed a light upon this controversy, for which a host of able wri- ters have searched in vain. But, farther; the fist day of the week was not observed by any of the children of men, as a Sa?- bath, for hundred years after the birth of Christ. Do you ask proof! I refer you to Theo- dore de Beza, who plainly saya so. If you are not satisfied with the witness, will you have the good- ness to prove the affirmative of the proposition f I infer, therefore, that * the day of the Sabbath” or “the Sabbath-day,” is the proper name of the seventh day of the week, as much so as “the day of Saturn;” and that to attach this Proper name row to some other day of the week, and to affirm that God meant that other day, a8 much as he did the seventh, when he wrote the law on tables of stone, is #8 unreasonable as it is impious. If you say, that when God speaks of % the Sabbath. ...
- O Criador:
Andrews, John Nevins, 1829-1883
- Sujeito:
Sabbath
- Source:
Center for Adventist Research
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- O Criador:
Frost, Samuel Lilley (1884-1981)
- Part of:
Samuel, Ella, and Gladys Frost Photo Collection, 1910-1975
- Date:
1939
- Sujeito:
Missions -- China
- Source:
General Conference Office of Archives, Statistics, & Research - Rebok Memorial Library
- Descrição:
Rena Liu and Juanita Liu, seated, holding dolls, Eleanor and Evelyn.
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- O Criador:
Frost, Samuel Lilley (1884-1981)
- Part of:
Samuel, Ella, and Gladys Frost Photo Collection, 1910-1975
- Date:
1930
- Sujeito:
Frost, Samuel Lilley (1884-1981), Miller, Harry W. (1879-1977), Seventh-Day Adventists -- Missions -- China, Hall, Elizabeth Jones (1884-1970), Crisler, Clarence C. (1877-1936), and Hall, Orrin A. (1878-1959)
- Source:
General Conference Office of Archives, Statistics, & Research - Rebok Memorial Library
- Descrição:
Group of unidentified Adventists standing and sitting outside a building. Seated people in center of photograph (L-R): unidentified, unidentified, unidentified, unidentified, unidentified, Clarence C. Crisler (1877-1936); unidentified; unidentified; Harry W. Miller (1879-1977); Orrin A. Hall (1878-1959); Elizabeth (Jones) Hall (1884-1970). Man seated in from [sic] of Mrs. Hall is C.A> ...
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- ... THE ADVENTIST HERITAGE CENTER, AND A TRIBUTE TO ITS FIRST CURATOR AUSS has periodically published articles dealing with rare source materials in the Adventist Heritage Center in the James White Library of Andrews University. The immediately preceding article in this issue is the latest example, and more will be forthcoming. The purpose of the present brief note is to describe in very general terms the history and nature of the Center and to give tribute to the person who, more than anyone else, has made the Center a true archive and depository for a substantial quantity of rare and irreplaceable materials. This is Louise Dederen, whose service as curator spanned a quarter of a century, from 1966 to 1991. The AUSS editorial staff owes her a debt of gratitude for the assistance she has given us on numerous occasions. LOUISE DEDEREN --------------------------- 108 SEMINARY STUDIES While the Seminary was located in Washington, DC (prior to its two-stage move to Berrien Springs in 1959 and 1960), various materials pertaining to Adventist history and heritage were collected and a number of other valuable items acquired. Included in the latter category are two tracts by Martin Luther dated 1520, which had been purchased for the Seminary by LeRoy Edwin Froom during the 1940s. In the early 1960s the accumulation of rare documents was significantly increased, and although such materials were placed in the James White Library (mainly in a small closet-like "heritage" room in the basement), the Library had no proper "special collections" section. Nor was there any efficient procedure for making the resources available to qualified readers and researchers. A growing concern over this situation led the University administration in 1966 to develop the small basement quarters into a "Heritage-Room" archive which would be open to the public. Mrs. Mary Jane Mitchell, the Library Director, hired Mrs. Dederen to take charge of organizing the materials and enlarging the holdings. : For more than a decade this facility was indeed a "room," for aside from a limited amount of additional space for stacks, storage, and display cabinets, all functions of the new archive were cared for in just one room. Not only did Mrs. Dederen make the operations of this room very efficient in spite of the cramped conditions, but she also exercised an extraordinary capacity for reaching out to acquire further valuable materials—so much so, in fact, that there was a phenomenal growth in the resources. Although during its first decade of existence, the archive obtained a limited amount of additional space, the need for a substantial amount of further space soon became serious, even desperate. Fortunately, when the library building was enlarged in 1978, the facility benefited by having its floor space more than doubled (from 1,639 square feet to 4,089 square feet). Modest further expansion occurred during the next several years, including the addition of a 21-by- 20-foot room made available when the Institute of Archaeology and the Archaeological Museum (now the Horn Archaeological Museum) moved, in 1982, to a three-story building more appropriate for its varied functions. In 1987, the Heritage Room was appropriately renamed the "Adventist Heritage Center." This Center, currently occupies a 5,195-square-foot section on the basement floor of the James White Library’s south wing. Now sufficiently spacious to accommodate a variety of operations, the Center has a reception and office area; several display areas; expanded quarters for document files, and for regular stacks that now include two units of electrically movable compact shelving; a 770-square-foot fireproof vault --------------------------- 110 SEMINARY STUDIES decision was reached to assemble in the Center a complete set of Ph.D, ThD., and Ed.D. dissertations written by students in those schools. Although the James White Library has copies of such dissertations in various other locations, this is its only location where a complete set is available in the same place. Also kept in the Center are numerous lesser theses, research projects, and research papers covering a wide array of topics in religion, education, social studies, the humanities, the history of religions, and missiology. | Reference must be made here to Mrs. Dederen’s valiant effort to secure collections that are as complete as possible of published works by Andrews University faculty, an endeavor in which she fared especially well with regard to teachers in the areas of special interest to AUSS. During her tenure she also brought together the largest extant collection of Adventist hymnals and enhanced the Center’s visual-aid holdings. Among the latter is a set of more than 500 color slides of Reformation sites prepared by Jacques Frei, Mrs. Dederen’s brother-in-law, who resides in Switzerland and is an especially knowledgeable and experienced guide for Reformation tours. Since her retirement on July 1, 1991 (concurrently with that of her husband, Dr. Raoul Dederen, as Seminary Dean and Professor of Systematic Theology), Louise Dederen’s successor, Jim Ford, has continued the work that she began. To him, too, we owe a debt of gratitude for his help to, and support of, AUSS. We thank him especially for the assistance that he has given for the current issue of AUSS by making readily available, on several occasions, the three Saur Bibles featured in the preceding article. In closing, I must reiterate that Mrs. Dederen’s achievements during her twenty-five years of pioneer service as curator of the Heritage Room and of its successor, the Adventist Heritage Center, are immeasurable. Ford reports that even in the year of her retirement, she spent a great deal of time in the "collecting and partial organization of personal collections and other miscellaneous series of records" (from Ford's Adventist-Heritage-Center "Annual Report" for 1991). Shortly before her retirement, her outstanding work was given special recognition when, on February 24, 1991, she received the John Nevins Andrews Medallion, the University’s highest faculty award for academic excellence and noteworthy service. We at AUSS are deeply indebted to Louise Dederen for the outstanding service that she has rendered to our journal. In my own behalf and in behalf of the editorial staffs, both past and present, who have so richly benefited from her quarter of a century of curatorship of the special collections of the James White Library, I say "Congratulations, Louise," and "Many, many, many THANKS." Kenneth A. Strand --------------------------- HERITAGE CENTER AND TRIBUTE TO LOUISE DEDEREN 109 containing two further units of electrically movable compact shelving; and a reading room that presently has eight carrels, five desks, and a large reading table. The display facilities include the George B. Suhrie Bible Room, which is used for displays of various Bibles and other religious publications (from among the items in a large Bible collection donated by Suhrie himself, and from among similar materials provided by other donors or acquired by purchase). Another room houses a number of artifacts having special importance in Adventist history (such as the sextant and the two-volume log-book from the ship Pitcairn, a vessel used in the nineteenth century for missionary work in the South Pacific), and a collection of Adventist evangelistic advertisements, props, etc., spanning some 150 years. Among items of considerable general interest (in addition to the materials already mentioned) are several extremely valuable Bibles or Bible sections, such as those donated by Dr. Chester J. Gibson from his Wurker Collection (see the opening paragraph of the preceding article in this issue of AUSS), and an excellent copy of the complete first part of the first edition of Martin Luther’s German translation of the OT (the Pentateuch, 1523). The latter was received as a gift from Mr. and Mrs. James C. Trefz of Silver Spring, Maryland, who subsequently also provided most of the funds for the purchase of a collection of some forty Reformation-era tracts (more than half of them by Luther and the rest by his contemporaries). Further items of interest are a copy of the first Dutch edition of the proceedings of the Council of Dort, which I had been able to secure, and three volumes of a four-volume Latin Bible containing Nicholas de Lyra’s commentary, and published in Strassburg in 1492. Among the Center’s other holdings of considerable importance are a substantial collection of books, pamphlets, magazine and newspaper clippings, etc., on "Women in Church and Society," which was provided, and is continually updated, by Leona Glidden Running, Seminary Professor Emerita of Biblical Languages; and collections of source documents, such as those accumulated by LeRoy Edwin Froom in preparing his massive four-volume Prophetic Faith of Our Fathers (Washington, DC: Review and Herald, 1946-1954). In addition, the Center has issues of almost all Adventist periodicals printed in numerous printing houses throughout Africa, Asia, Australia, Europe, North America, and South America. In many cases, the periodical runs are complete. In the early 1970s, when the Theological Seminary and School of Education of Andrews University began offering doctoral programs, a ...
- O Criador:
Strand, Kenneth A. (Kenneth Albert), 1927-1997
- Part of:
Adventist University Seminary Studies
- Date:
01/07/1994
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- Item contents:
- ... Sheila is the Librarian at Burman University, a post she has held for ten years. Previously she was the Access Librarian at Walla Walla University and then the assistant librarian at Burman. Working in a small institution, she has the opportunity fill a variety of roles in addition to administration. She has been a teacher of information literacy throughout her career and this is her research interest. My life can basically be summed up in three small phrases: books, sheet music, and a cup of coffee. A future music reference librarian from Puerto Rico, | love libraries, museums, and coffee shop hopping (local of course). My curls are my crowning glory. | currently live in Boston where | go to Simmons University in pursuit of my MS degree in Library and Information Science. | also work at the reference desk at Beatley Library, Simmons University. | aspire to work as a reference librarian in a Music Library and (someday) work myself into becoming Library Director. --------------------------- Norah Mauti is a Librarian at Adventist University of Africa in Nairobi, Kenya. She has worked in both public and academic libraries since 1987. She joined Judith Thomas Library at Adventist University of Africa in 2011. She holds a Master of Science in Library and Information Science and a Degree in Library and Information Science from Moi University in Kenya. Her research interests are: library management, information literacy skills, library information resources marketing, outcome assessment of library services and digital libraries. Her hobbies are reading, traveling, and cooking. Sabrina Riley has a BA in history from Andrews University and a Master of Information and Library Studies from the University of Michigan. During a nearly twenty-year career as a librarian, she honed her research skills and practiced historical and genealogical research. She is particularly interested in family narratives and the important role these stories play in transmitting family values, building self-esteem, and strengthening family bonds. Her areas of expertise include families and topics related to Nebraska, Michigan, Pennsylvania, Ohio, Indiana, and the Seventh-day Adventist Church. --------------------------- WEDNESDAY 8:00am 9:00-Noon Noon-1:00pm 1:00-4:00pm 4:00-4:30pm 4:30-6:00pm 6:00-7:30pm June 26, 2019 Bus departs the hotel Courtyard Marrictt parking lot Tour of the Library of Congress Capitol Hill This tour goes behind-the-scenes in the Library of Congress Jefferson Building and includes a visit to the LOC digitization center. LUNCH LOC Cafeteria or NMA museum cafeteria Explore the National Mall and Smithsonians National Mall Enjoy three hours of free time to visit the historic sites and museums along the National Mall at your leisure. Return to the bus Location to he announced The bus departs for Union Station at 4:30. Dinner at Union Station 50 Massachusetts Ave NE, Waoshingron, DC 26002 Grab dinner at historic Union Station. The bus departs for Maryland at 6:00; please board before 6:00. Bus returns to the hotel Pe. ; . : s Courtyard Marrictr parking fot The bus arrives back at the hotel around 7:30. --------------------------- President: Lori Curtis President-elect: Katharine Van Arsdale Past President: Per Lisle Secretary: Heather Rodriguez-James (2017-2019) Interim Treasurer: Lori Curtis ASDAL Action Editor: Neal Smith (2018-2020) David Trim - Chair Ashlee Chism Roy Kline Rowena Moore Reiko Davis Katharine Van Arsdale - President-elect, Chair Ashlee Chism - On-site Coordinator Lori Curtis - ASDAL Interim Treasurer --------------------------- Welcome to the 39th Annual Conference of the Association of Seventh-day Adventist Librarians. | know that we all enjoy the opportunity the ASDAL conferences afford us to come together and interact with colleagues from both near and far. | hope that in addition to catching up with colleagues and friends, we all engage with the program, the presenters, the topic. | hope we all take something away from this conference that will help make us better librarians and archivists, something that will expand our professional horizons while bringing us closer to our ASDAL colleagues. Katharine Van Arsdale, Ashlee Chism, and others have planned a stellar conference for us. It has been exciting watching these younger colleagues take on new roles, reaching for the stars. Our future is in good hands! At the end of this conference, after a week of professional, personal, and spiritual enrichment, while it is always bittersweet to say goodbye, | know that | can with confidence pass on the torch of leadership to Katy and the rest of the incoming ASDAL officers. --------------------------- 1:00-2:30pm 2:30-2:45pm 2:45-3:30pm 3:30pm ARMS Workshop, Round Il: "What do | do with this box of stuff?" Takoma Fark Room This is a practical, hands-on workshop that demonstrates methods and reasoning behind archival processing. The workshop is hosted by the Archives & Records Management Section chair, Ashlee Chism. It is free to attend. BREAK Laserfiche demonstration Takoma Park Room Kenrie Hylton, Digital Records Manager for ASTR, gives an overview of the Laserfiche platform and a demonstration of the core features as it relates to electronic records management. End of concurrent programming Return to General Conference meeting room 21-13-14 --------------------------- 1:15-2:00pm 2:00-2:45pm The Judith Thomas Library recently established the African Adventist Heritage Museum to help future generations understand and appreciate their church history and culture, and take pride in the achievements of their forbearers. The museum aims to document, educate, inspire, and motivate its audience. Adventist University of Africa librarian Norah Mauti tells the story of starting the museum. She shares the aims behind its mission and expresses hopes for the museum's future. Through a survey of existing literature, interviews with museum founders, and reference to church writings, Mauti's presentation shows the value of collecting and preserving the past history of the Seventh-day Adventist Church in Africa. At Andrews University, Marianne Kordas wears many hats--music librarian, archivist, scholar. This presentation explores a multi-year project that allowed Kordas to engage all of her skills. Towards the end of her life, twentieth-century American composer, pianist, and pedagogue Dr. Blythe Owen gifted two sets of materials fo Andrews University. Now housed in the Center for Adventist Research, over the years Collection 186 has grown to include many letters, books, musical scores, and musical manuscripts of various provenances related to Owen and her work. --------------------------- Dr. Hilary Dickerson studied U.S. History at Washington State University, earning her PhD in 2011. She currently teaches at Walla Walla University, but has also worked at Pacific Union College, where she chaired the History Department. Her areas of research interest include: cultural exchanges between Japan and the U.S. from the 1920s-1950s, particularly focused on the lives on Nobuo Tatsuguchi and B.P. Hoffman; Twentieth Century American History; Japan, particularly from the Meiji-Era to the American Occupation; America during World War Il and the Cold War; and US foreign policy. Her hobbies are plentiful, but she particularly enjoys family, travel, literature, camping, and cooking. | was born in Angwin, CA and stayed there most of my life, attending all the Pacific Union College schools, until | finally left to attend graduate school at San Diego State University and Simmons College. After finishing two Master's degrees, | worked at the University of Redlands as a Reference Librarian. | came back to NorCal and held a variety of jobs including project archivist, high school librarian, museum assistant, and adjunct professor of English. In 2017 | began my current position as Access Services Librarian at PUC, where | supervise somewhere between 8 and 10 student workers at the circulation desk and teach library instruction, amongst “other duties as assigned.” My hobbies include writing, saying | read but actually watching too much television, and ballroom dancing. --------------------------- Talea Anderson's poster presents outcomes from the Affordable Learning Project—an effort funded by a Student Success Seed Grant at Washington State University (WSU) that aimed to increase use of low- to zero-cost course materials in university courses. As part of the project, five WSU faculty members received funds to revise their courses in summer 2017 to include low-cost resources for instruction in fall 2017. All five opted to adopt or create open educational resources (OER), or educational materials that are openly licensed and freely available to students. Following instruction in the fall, project leads documented cost savings for students and learning outcomes in the affected courses, including grades and rates of withdrawal. The poster will present these outcomes as a means of assessing the effectiveness of directing university funding toward creation and adaption of OER. Talea Anderson currently works as a Scholarly Communication Librarian at Washington State University (WSU). In this capacity, she pursues a variety of projects that endeavor to increase access to university research. These include managing the university's institutional repository, coordinating a small-grants project to increase use of open educational resources (OER), and encouraging faculty and students to use tools such as ORCID identifiers. --------------------------- Christy Scott is the Education Services librarian at Peterson Memorial Library where she coordinates information literacy in general studies and senior research classes. She holds a Master's degree in Information Science and Learning Technologies from the University of Missouri and a B.S. in Elementary Education from Union College. Her professional interests include technology in libraries, children’s literature and services, and media and information literacy. During her time at Walla Walla University she has been involved in collection management, reference services, interlibrary loan, and information literacy and currently serves as a liaison to several departments, including Education. Neal Smith is the Scholarly Communications and Digital Services Librarian at AdventHealth University. He specializes in copyright education and electronic systems. He builds and maintains digital research platforms for the R.A. Williams Library, supports faculty scholarship, and answers research and reference questions. Prior to joining the faculty at AHU, Neal worked as an intern at the U.S. Copyright Office and a legal reference librarian at the Western New England University School of Law. Neal has an MS in Library and Information Science from Simmons College and a JD from the University of New Hampshire School of Law, where he served as notes editor for IDEA: The Intellectual Property Law Review. Neal's current research interests include copyright in academic and medical settings, plagiarism, and information ethics. --------------------------- 2:00-2:45pm 2:45-3:00pm 3:00-3:30pm Numerous studies in large universities have repeatedly found that librarians are rarely students’ first choice of information assistance (Thomas, Tewell, & Wilson 2017; Van Kampen-Breit and Cooke, 2015; Miller & Murillo 2012). In such institutions, structures are not necessarily in place to facilitate librarian-student contact (Miller and Murillo, 2012). Consequently, students are largely unaware of librarians’ expertise to support their academic success and less likely to approach them. (Bickley and Corrall, 2011). Small universities provide greater opportunity for librarian- student contact. This changes the dynamic of interaction. Based on three years of survey data, Burman University librarian Sheila Clark and her co-authors propose the following sequence as a chain of events that shift perception of the librarian and eventually results in greater IL competence and academic success for students: librarian-student interaction influences the perception of librarians as competent, which in turn increases the students’ use of library resources and services. ASDAL President Lori Curtis leads the first business session of the 39th annual ASDAL conference. --------------------------- 8:15-8:45am 8:45-9:00am 9:00-9:45am 9:45-10:00am Guest speaker: Rowena Moore Shane MacDonald is Special Collections Archivist at the American Catholic History Research Center and University Archives (ACUA), in northwest Washington, D.C. In his keynote address to ASDAL, MacDonald will speak to the conference theme of "Librarians Outside Libraries." The Catholic University of America Archives faces many challenges in balancing its limited resources with its vast array of patrons - from campus administrators and students to visiting researchers and religious orders. With backgrounds in history, education, and marketing, the staff began to experiment both in and outside the reading room with how to proactively use their collections and skills as teaching tools. Bringing a pedagogical approach to reference, outreach, and administrative operations, MacDonald found new ways to engage and learn from stakeholders and patrons, while also incorporating his professional experiences from outside the archives. During the break, enjoy a slideshow looking back on a decade of D. Glenn Hilts scholarship recipients. --------------------------- 11:30-Noon Noon-1:00pm 1:00-1:30pm The Weimar Institute Library exists to support the mission of the Institute: to develop leaders in comprehensive health evangelism. Toward this end the Library provides resources for research, assistance with research, and a space for quiet study and reflection. Joel Lutes will report on his work in the Weimar Institute Library, touching on the role the library played in Weimar's recent accreditation through the Western Association of Schools and Colleges (WASC) Senior College and University Commission. Within the North American Division more than half of PreK-12 schools will have no more than three teachers on their staff. Teacher training includes how to teach Physical Education, Music, and Art, but despite evidence supporting the importance of libraries to student outcomes, no courses covering library or school media center skills are offered. Christy Scott's presentation presents supporting evidence for library training for Education students. She shares ways that building liaison relationships with Education Faculty at Walla Walla University has opened opportunities within existing coursework, and she suggests possibilities for future research. --------------------------- 1:00-4:00pm 4:00-8:00pm 7:30-92:00am 8:00-8:20am 8:20-8:45am 8:45-9:00am This is a practical, hands-on workshop that demonstrates methods and reasoning behind archival processing. The workshop is hosted by the Archives & Records Management Section. It is free to attend. ASDAL and GC folks will warmly greet you with light refreshments at the registration table in the hotel. This is where you pick up your conference name tag and bag or pay for any extra banquet or tour tickets. Guest speaker: GC Secretary G.T. Ng General Conference hosts and ASDAL executives welcome you to the 39th annual ASDAL Conference. ARS Chair Jim Ford introduces the morning program. --------------------------- Noon-1:00pm 1:00-3:30pm 1:00-1:15pm 1:15-2:00pm See orange tabbed pages for Records Management programming offered at this time. Scientific research builds on past work. Scientists should and do reference previous studies in their reports of present research. But do they quote the literature accurately? In general, do cited articles support the propositions for which they are cited? Multiple studies have considered this question of quotation accuracy in medical literature, but quotation accuracy has not been rarely discussed in other disciplines. AdventHealth University librarian Neal Smith will report his initial findings in a study of quotation accuracy for top journals in multidisciplinary sciences (Nature, Science, Nature Communications, Science Advances, Proceedings of the National Academy of Sciences, and National Science Review), focusing on amount and nature of any errors. He will also discuss the implications for librarians and begin a conversation about how we can improve our patrons’ use of scientific literature. --------------------------- 2:00-2:45pm 2:45-3:00pm 3:00-4:00pm 4:00-5:00pm 5:00-7:00pm 7:00-10:00pm (continued) This presentation examines the history of the collection and its processing, the significance of Owen's life and documentary legacy, and some of the unorthodox processing choices made to better facilitate research in the collection (as well as some of the archivist's initial mistakes). Far from being a static collection of musty papers, Collection 186 has proven a rich locus for learning about the dynamic interaction between being both the librarian/archivist processing a collection, and the scholar conducting musicological research in it. The Adventist Digital Library team has spent the last eighteen months working on critical platform enhancements. Eric Koester's presentation features a demonstration of new functionality and a discussion of potential future enhancements. Please bring your questions, comments, and ideas to share. The meeting will be chaired by Paulette Johnson. --------------------------- SDA Classification Advisory Committee Lori Curtis (2016-2019), Chair Adorée Hatton (2018-2021) Genevieve Singh (2018-2021) Felipe Tan [Editor, ex officio] Seventh-day Adventist Periodical Index Advisory Committee Lawrence Onsager [Library Director of Host Institution, ex officio], Chair Paulette McLean Johnson (2014-2019) Shelia Clark (2016-2021) Carolyn Gaskell (2017-2022) Jim Ford (2016-2021) [ADL Liasion], Secretary Shan Tamares [Loma Linda University Library Director, ex officio] Lori Curtis [ASDAL President, ex officio] Site Planning Committee Paulette McLean Johnson (2016-2019) Norah Mauti (2018-2021) Chapters African Chapter General Coordinator: Clara Okoro (2017-2018) Inter-American Chapter General Coordinator: Keisha Brown-Dixon Other chapters currently inactive. See www.ASDAL.org for more information and listings of inactive or unfilled positions. --------------------------- David Trim was born in Bombay, India, to missionary parents and spent his childhood in Sydney, Australia. Educated in Australia and England, he earned a BA in history from Newbold College and PhD in history from King's College in London. Trim was on the faculty of Newbold College for a decade, and held the Walter C. Utt Chair in History at Pacific Union College. He has also held visiting fellowships at the Huntington Library, the Folger Shakespeare Library, the UC Berkeley, and the University of Reading in the United Kingdom. In 2003 he was elected a Fellow of the Royal Historical Society. A prolific author, Trim has edited or co-edited ten books, and his other publications include over 150 articles and chapters in scholarly journals, popular magazines, and books. He has served as Director of the Office of Archives, Statistics, and Research since 2010. Katharine Van Arsdale is the Archivist and Special Collections Librarian for the Pacific Union College Library and the Walter C. Utt Center for Adventist History. In addition to her library and archives work, Katharine occasionally teaches in the PUC History Department. Before coming to PUC in 2015, she worked for 3 years as a research librarian in Washington, DC. With an MA in History and an MSLS in Library Science from the Catholic University of America, Katharine especially enjoys researching local history and bringing it to life. She is a member of the Society of American Archivists, Society of California Archivists, and, of course ASDAL. This year she has the honor of being ASDAL's President-elect. --------------------------- 9:00-9:45am 9:45-10:00am 10:00-10:30am 10:30-11:00am 11:00-Noon Benjamin Philip Hoffman was an Adventist missionary to Japan, a professor, a librarian, and an Office of Naval Intelligence agent during World War Il. in this presentation, Walla Walla history professor Dr. Hilary Dickerson discusses how she used archives, special collections, and libraries to trace his life in Japan and the United States. Kenrie Hylton gives a walkthrough of a model workflow for digitizing records, based on ASTR's current digitization work. He will overview the process and steps involved from accepting records to having them ultimately securely stored in digital form. Accreditation is a quality assurance process through which a record-keeping facility of the Seventh-day Adventist Church can demonstrate that it meets the minimum record-keeping standards and guidelines recommended by the Office of Archives, Statistics and Research (ASTR). Director Dr. David Trim explains the accreditation process and why it matters. --------------------------- NOTES --------------------------- Shane MacDonald serves as the Special Collections Archivist at the American Catholic History Research Center and University Archives (ACUA). He attended Oberlin College and Catholic University, where he earned a BA in History and Politics and a MA in History, respectively. He is currently a doctoral candidate in History at Catholic University. He began his archival career volunteering at the Stuhr Museum of the Prairie Pioneer archives in Grand Island, Nebraska, and later, the American Red Cross National headquarters archives in Washington, D.C. He has been with the ACUA since 2012, serving first as a student employee and then staff member. Eric Anderson holds a Ph.D. in history from the University of Chicago. In addition to 30 years of teaching at PUC and nine years of administration at Southwestern Adventist University, he has been a Fulbright lecturer in Greece and a program officer at the National Endowment for the Humanities. He has written on a variety of historical topics, including Reconstruction in North Carolina, philanthropic support of black education, and Progressive Era vice reform. His most recent publication is a chapter in the Oxford University Press study of Ellen Harmon White: American Prophet. He and his wife, Loretta, currently reside in Angwin, California. --------------------------- 10:00-10:30am 10:30-11:00am 11:00-11:30am As part of the incoming generation of new information professionals, Adaliz Cruz addresses the issue of succession in the field of Adventist librarianship. Cruz describes the personal journey that led her to choose librarianship as a career, and she offers suggestions on how to find, engage, and support future prospective Library and Information professionals. Allison Fox reflects on what she has learned while managing students. She ponders why library school does little to prepare librarians to train workers or wrangle schedules. Talking points also include the art of diplomacy (i.e., when to comfort and when to kick it up a notch) and dealing with payroll. Neal Smith presents a case study of his experience becoming an embedded librarian in the Center for Population Health Research at AdventHealth University. Neal tells how he developed the relationship with the center, what roles he has played, and the lessons he has learned. He also shares his plans for the Center's future and with other groups on the AdventHealth University campus. --------------------------- THURSDAY Or), continued 1:45-2:45pm 2:45-3:15pm 3:15-3:30pm 3:30-4:15pm 4:15-5:15pm 6:00-9:00pm Break Out Sessions Meeting locations will be announced. Choose from the following: Archives & Special Collections; Directors; Reference and Public Services; Technical Services. Break Out Sessions Report General Conference Meeting Koom 2) 13.14 Panel Discussion: “What Makes a Librarian Adventist?” Facilitator: Sabrina Riley - The Family Archivist, VA Panel Members: Johanna Bjork - Lewis-Clark State College, ID Dustin Kelley - North Park University, IL Joel Lutes - Information Services Consultant, CA Kendra Perry - Hagerstown Community College, MD ASDAL Business Session ll Banquet Pant oT Lf . Ta 4 ; Ceneral Centerence Cofeteria --------------------------- 9:00-92:30am 9:30-10:00am 10:00-10:15am 10:15-10:30am 10:30-11:30am 11:30-Noon Noon-1:00pm 1:00-1:15pm Accession records play an invaluable role in tracking ownership and giving context to archival records. But what about library donations? And why do we need any records at all? Katharine Van Arsdale proposes some answers based on experiences in the Pacific Union College archives. Dr. Eric Anderson is both a historian and the director of Pacific Union College's Walter C. Utt Center for Adventist Research. How does he reconcile those two roles and get his hands dirty in the archives on a daily basis? Find out here. Kenrie Hylton facilitates a round table discussion of Records Managers problem-solving and brainstorming, with input from librarians, archivists, historians, and others. --------------------------- NOTES --------------------------- NOTES --------------------------- NOTES --------------------------- Eric Koester is the Digital Systems Manager of the Adventist Digital Library and holds a BA degree from Southern Adventist University. He has over fifteen years’ experience in software design and development with specialized experience in the print and digital publishing industry. He recently served for seven years as a bi-vocational pastor in Canada before returning to Berrien Springs, Michigan, to take up his role with the Adventist Digital Library. He has a lifelong passion for church history, especially the spread of the Advent movement in Europe and America prior to 1844. Marianne Kordas currently serves as the Director of the Music Materials Center for the James White Library at Andrews University in Berrien Springs, MI. She holds an undergraduate degree in music with an emphasis in violin performance and minors in French, German, and English studies. Her graduate studies in musicology and music librarianship were undertaken at the University of Wisconsin—Milwaukee. During this time, she also took course work in archival studies, performing a summer internship for the Ward Irish Music Archives and going on a multi-week study tour to Edinburgh, Scotland. Marianne is passionate about student mentorship as well as embedded librarianship. A strong believer in the French concept of la bonne vie, Marianne likes to garden, cook, hike, read, draw whimsical sketches, and have a good laugh with friends. --------------------------- Executive Committee President: Lori Curtis President-elect: Katy Van Arsdale Past President: Per Lisle Secretary: Heather Rodriguez-James (2017-2019) Interim Treasurer: Lori Curtis ASDAL Action Editor: Neal Smith (2018-2020) asdaleasdal.org Coordinators Membership Coordinator: Adorée Hatton (2018-2020) Publicity Coordinator: Allison Fox (2018-2020) School Library Section Coordinator: Petra Duersch Web Site Coordinator: Gerald Rezes (2018-2020) Adventist Library Information Cooperative (ALICE) Council Volunteer Staff: ALICE Chair: Paulette McLean Johnson, Oakwood University College (Alabama, USA) (2018-2019) ALICE Project Manager: Carolyn Gaskell, Walla Walla University (Washington, USA) (2018-2020) ALICE Treasurer: Lawrence Onsager, Andrews University (Michigan, USA) (2018-2020) ALICE Secretary: Per Lisle, Newbold College of Higher Education (United Kingdom) (2018-2021) --------------------------- Deborah Armentrout, a Certified Records Manager (CRM), has been working in records and information management for over 25 years. Deborah is a founding member of the CRM /Federal Specialist sub- Committee which developed the qualifications, test standards, and outreach for this additional CRM designation. As a member of ARMA International for over 20 years, she has served on the ARMA Metro Maryland Board as President, Vice President, Education Director, Institute of Certified Records Managers (ICRM) Liaison, Newsletter Editor and is currently Communications Director. Employed with the National Archives and Records Administration (NARA), she is Director of Corporate Records Management and serves as the Agency Records Officer. When not consumed with records and information management, she relaxes with arts and crafts, gardens (weeds), and occasionally rides her Harley-Davidson motorcycle. Ashlee Chism earned a BA in English from Southern Adventist University and a Master of Science in Information, specializing in Archives and Records Management, from the University of Michigan. Previously, she was a student librarian at the Gerald R. Ford Presidential Library. She has written several articles and is a member of the Society of American Archivists and ARMA International. --------------------------- Members: Adventist International Institute of Advanced Studies (Philippines) - Megumi Flores Adventist University of Health Sciences (Florida, USA) - Deanna Flores Andrews University (Michigan, USA) - Lawrence Onsager Asia-Pacific International University (Thailand) - Damian Gingijil Burman University (Canada) - Sheila Clark Friedensau Adventist University (Germany) - Raul Cervantes Helderberg College (South Africa) - Gail Geduld La Sierra University (California, USA) - Jeffery de Vries Loma Linda University (California, USA) - Shan Tamares Newbold College of Higher Education (United Kingdom) - Per Lisle Oakwood University (Alabama, USA) - Paulette McLean Johnson Pacific Union College (California, USA) - Patrick Benner Southern Adventist University (Tennessee, USA) - Deyse Bravo-Rivera Southwestern Adventist University (Texas, USA) - Cristina Thomsen Union College (Nebraska, USA) - Melissa Hortemiller Walla Walla University (Washington, USA) - Carolyn Gaskell Washington Adventist University (Maryland, USA) - Don Essex Weimar Institute (California, USA) - Maryann Krueger Adventist Resources Working Committee Jim Ford (2017-2020), Chair Adorée Hatton (2016-2019) Alan Hecht (2017-2020) Michelle Rojas (2018-2021) Katharine Van Arsdale (2016-2019) --------------------------- Kenrie Hylton began his career at his Alma Mater, Northern Caribbean University (NCU) in Jamaica, where he earned a BSc in Information Science. Here he served in a number of information technology based roles including being the Chair for the Computer & Information Sciences Department. He earned an M.Sc. degree in Applied Computer Science from Columbus State University, and a PhD in Information Systems from Nova Southeastern University. He joined the Office of Archives, Statistics, and Research in 2015 as the Digital Records Manager. Roy Kline has an undergraduate degree in business administration and a graduate degree in hospital management. Having worked within private sector healthcare administration for 25 years, he accepted a call to the mission field of the Southern Asia SDA and served six years as CEO of Scheer Memorial Hospital, Kathmandu and Aizawl Adventist Hospital, Mizoram, India. He is a member of the American College of Healthcare Executives, ASDAL, Society of American Archivists, and ARMA International. --------------------------- Archives and Records Management Section Steering Committee Ashlee Chism (2016-2019), Chair Adorée Hatton (2018-2021) Alan Hecht (2017-2020) Roy Kline (2017-2020) Katharine Van Arsdale (2016-2019) Conference Planning Committee - Ex officio or appointed at site library Katharine Van Arsdale - (President-elect), Chair Ashlee Chism - On-site Coordinator Lori Curtis (ASDAL Interim Treasurer) Constitution and Bylaws Committee Darel Bennedbaek (2016-2019), Chair Don Essex (2016-2019) Donald Martin (2017-2020) Lori Curtis [ASDAL President (ex officio)] Lori Curtis [ASDAL Interim Treasurer (ex officio)] Nominating Committee Per Lisle [ASDAL Past President, ex officio) Shelia Clark (2018-2019) Jeffery de Vries (2018-2019) Deanna Flores (2018-2019) Cristina Thomsen (2018-2019) Scholarship and Awards Committee Heather Rodriguez-James (2016-2019), Chair Deyse Bravo (2018-2021) Lori Curtis [ASDAL President, ex officio] Lori Curtis [ASDAL Interim Treasurer (ex officio)] --------------------------- MONDAY - PIII), TUESDAY 3:30-4:15pm 4:15-5:00pm 5:00-7:00pm 7:00-10:00pm TUESDAY Retention Schedules Goneral Conference meeting room 211314 Local ARMA (Association of Records Managers and Administrators) International member Deborah Armentrout shares perspectives on creating and following retention schedules. The Path to Becoming a Records Manager ASTR's Assistant Director, Roy Kline, talks about his journey from a business background to records management. He shares how he learned on the job and what surprising skills have proved useful. DINNER On yous own -restaurants are available near the Courtyard Marriott SDAPI Meeting Courtyard Marriott Meeting Room The meeting will be chaired by Jim Ford. June 25, 2019 8:00-8:30am 8:30-8:45am 8:45-9:00am Worship General Conference meeting room 21-13-14 Guest speaker: Dr. David Trim Announcements Archives & Records Management Section Section Chair Ashlee Chism introduces this year's ARMS programming. ...
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Association of Seventh-day Adventist Librarians
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39th Annual ASDAL Conference
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- ... The Prophecies in a Nutshell arranged in such a manner that the most simple can understand them fOLDING PROPHETIC (HART HEUSTRATING THE PROPH [CIES DANIEL REVELATION TwWRITE THE VISIGN AND MAKE IT PLAIN UPON TABLES SO THAT HE MAY RUN THAT READE TH IF. Every Minister Bible Worker and Christian Home should have One The above is a view of the chart when folded, showing the title-page. Hach worker and every family should have one. And when vou get one, and go through it strictly in order, arrangement does not make you laugh, to let us know your name, if the ingenuity of its please write a postal card A. T. JONES, Battle Creek, Mich. --------------------------- THOU, 0 NING. ART THIS HEAD OF GOLD After Thee Shall Arise ANOTHER KINGDOM INFERIOR TO THEE And Another THIRD KINGDOM OF BRASS Which Shah Bear Rule Over Alt the Earth THE FOURTH KINGDOM STRONG AS IRON THE KINGDOM SHALL BE DIVIDED THESE KINGS | | | i ioe Th Fr The chart as opened to explain Nebuchadnezzar's dream found in Daniel 2. Your chart is a wonderfully ingenious device, and must indeed prove a great help to all Bible workers, M. C. WILCOX, Oakland, Cal. --------------------------- FE AW OF pap | LAW OF wt u WAVES WO | i web py op JEHOVAH PAPACY i : | Wo i ! ' y 1 | | boy ANOTHER UTTLE HORN fos omen wet 3 RN The chart as arranged to show side by side the Taw of God as given by Jehovah and as changed by the Papacy as predicted in Daniel 7: 25. It will carry conviction to the hearts of the learned and the un- learned, for it surely makes the matter plain LEWIS SHEAF, Louisville, Ky. --------------------------- ' " < ETE | JEHOVAH REVE LATION “THE a OBSERVANCE THE BEAST or And Bie Imago and Roceiys His Mask in : hv Forehead or te la Bana THE SAME SHALL DRINK LN D Y or THe wish, OF THE WRATH OF GOD. arias ro BY THE Bs aR SI PROTESTANTS TE - IS AN HOMAGE THEY PAY - INSPITE OF THEMSELVES TG THE AUTHORITY OF THE CATHOLIC CHURCH. wie ia rovers act mo The chart as arranged to show a quotation from a Catholic work showing how the world is worshiping the beast. Not only will it make the truth impressive upon adults, but it will be valuable in making the prophetic truth plain to the children in our families. DANIEL NETTLETON, Minnesota. --------------------------- at LAW OF (0 : So : WEL nn 0 QWNTICSME), THE SEAL JEHOYAM REVELATION ] 4 so a . ! : BEHOLD | COME , IEEE QUICKLY “prROPH rc \ ' : . OF THIS BOOK ‘ A SEAL In Usb IN CONNECTION WITH , “LAW THAT DEMANDS ) OBEDIENCE Ann Mist Snow THREE POINTS § I . . * The Name of the Giver II. His Right fo Rule i III. ~The Extent of His ¥ | Dominion Chart as arranged to show the symbols of Rev. 12 and 13. Also showing the principles of a seal. I am free to say that it is the most complete and comprehensive of any chart I have ever seen. A. J. BREED, Battle Creek, Mich. 0 --------------------------- Eo THE | NEW FOLDING PROPHETIC CHART Is something so valuable and unique that it must really be seen to be appreciated. Every Seventh- day Adventist minister and Bible worker should secure this latest chart. It consists of fourteen in- side folding plates, gx235 inches. and a neat cloth and morocco cover. These inside folding plates are hinged, and so subdivided that the speaker is able to present one, two, three, or more symbols at a time, making it very convenient. The plates representing the symbols are beauti- fully lithographed in five colors, and represent the highest skill of the best artists. On the outside of the cover will be found a unique arrangement con- sisting of a folding diagram in three parts, outlin- ing the subject of the twenty-three hundred davs. This chart was exhibited to the delegates at the late General Conference at South Lancaster, Mass., by its inventor, Wm. W. Simpson, and many valu- able testimonials were secured for it. Read them $ carefully. Price, $3.00, postpaid. Address your State ‘Tract Society, or MINN NN NS NNN NINN SNL NS NSN SNS NSN NSN NS NS NPN NNN NNN Review & Herald Pub. Co., Battle Creek, Mich. MINI NI NS NS NS NSN SNS NS NS NSIS A --------------------------- THESE GREAT BEASTS Which are Four ARE FOUR KINGS (OR KINGDOMS) WHICH SHALL ARISE OUT OF THE EARTH THE FOURTH BEAST FALL uF in FOURTH KINGDOM UFON EARTH And the Ten Horns out of This Kingdem arc TEN KINGS THAT SHALL ARISE And Another Shall Rise After Them, and He Shall Be Diverse from the First, and IT WAS DIVERSE To Bb wh WIRE EL HE SHALL SUBDUE THREE KINGS TEN HORNS. The chart as folded to explain Daniel's vision of the four beasts recorded nn Daniel 7 1 do not see how it could be excelled, "It ought to be in the hands of every Bible worker and minister. C. P. BOLLAMAN. 4 --------------------------- CLAW OF Gg | we Gop QIMLTIC Sra, Is HERE | IS WISDOM AS GIVEN BY JEHOVAH | REVELATION to 820 Thos Follow® Aoutiar Acre) v E “ : BABYLON iS FALLEN, IS FALLEN. hi ; 7 COME OUT OF HER, © ¢ . MY PEOPLE ’ t fe mR wr! A A Lo R " | \ v nr $ | | F LET HIM Thal n ATH F | COUNT TH. NUMBER OF i L THE BEAST L I l } THE NUMBER OF A MAN l | ! ‘ SIX HUNDRED : D THREE SCORE and D - IE SIX E I I ! 666 —— | LHHLONU MEER OF 105 Name The chart arranged to show the second angel's mes- sage. The right-hand page shows the triple crown with name in jeweled letters: also text found in Rev. 13:18 in display type. After becoming acquainted with the chart, I don't know how could afford to be without it in my Bible work. HATTIE ALLEMS, I.,ondon, Ontario. 11 — --------------------------- The Virst Was Like THESE A LION, GREAT BEASTS And Had Eagle's Wings Which are Four - The Second Was Like AREFOUR KINGS + mam (OR KINGDOMS) With Three Ribs WHICH en I Beteld voother | ike SHALL ARISE OUT A LEOPARD, OF THE EARTH Mott ab bopoe fs Bek FINK WINGS alg and The Boast [IRR FITTERS THE PAPACY. c 0 Sen FOURTH KINGDOM UPON EARTH ce And the Ten Hurns out of . This Kingdom are Per " THE FOURTH BEAST rt TEN KINGS THAT SHALL ARIST cn And Another Shall Rise After Them: and He Shall . J . Be Diverse trom the le tn AND tEn (DN Th be Ty First, and el . fot ETeLENES TFA MAN . I - . ANCA MIUTH He SHALL SUBOLE THREE KINGS So SPEAKING GREAT THINGS. The chart arranged to show the change that ap- peared among the ten horns of the (dread- ful and terrible beast of Daniel. It is the most complete chart I have ever seen. It will surely be a great aid to anyone desiring to explain the prophecies to others. A. J. HAYSMER, Kingston, Jamaica. --------------------------- SHALL THE cur FOR THE JEWS - 1810 DAY S| REMAINING Showing when davs commence, and the time to the Messiah. THEN THE CLEANSED cut FOR THE JEWS + {1810 DAY S| REMAINING Showing the remaining week still remaining for the Jews in the middle of which the Messiah was cut off. GOSPEL GOES THE GENTILES. THE cur FOR THE JEWS ~ 1810 DAY S| REMAINING Showing the beginning and ending of the 2,300 days, with main events that transpired. The folding chart is a unique arrangement. I cheerfully recom- mend it. N. W. ALLEE. 15 --------------------------- Wn QOWNETC S¥yg, THE Book DANIEL SPt ARNG GREAT THINGS. The chart as folded to review the symbols of Daniel side by side. I most cheerfully commend it to the attention of our ministers, teachers, Bible workers, and colporteurs. It is also an excellent help to those wishing interestingly to instruct children in their own homes, J. N. LOUGHBOROUGH --------------------------- ' AS GIVEN BY JEHOVAH | | sw ner we re i EE REEREIR NY YEON TA Es Hea HE SHALL THINK TO CHANGE TIMES LAWS Daniel 7:25 AND BEASLD IN IRIS HORN | WERE EYES LINE IME EYES OF A MAN | AND A MCUTH SPEAKING GREAT THINGS. The chart as arranged to show only the fourth beast, in its two phases; also one of the presumptuous acts of the little horn, in display type. We take pleasure in pronouncing it the most complete and by far the most easy to trace and understand of any prophetic chart we have ever seen. WM. OSTRANDER. . D. GOWELL. --------------------------- The chart as folded to explain the 2,300 days. LTHE SANCTUARY BE CLEANSED As open to show the time cut off for the Jews, peers ai re UNTO 2300 DAYS THEN SHALL THE SANCTUARY BE CLEANSED = T I “633 or, [CUT O(F FOR THE JEWS -| 13731810 DAY S| REMAINING Showing the remaining time of the whole period. ‘I do not hesitate to commend it to the students of Daniel and the Revelation. J. A. BRUNSON. 14 --------------------------- + AW OF Gg, | w \ W OF Gay, | ROVHEHIC Stig, THE SEAL J EH OVAH REVELATION : GOD 1 THE HOUR OF HIS JuDC- AS FOUND IN Mm OME: HIS LAW tn I The Name of the Giver IL His Right to Rule | IIL The Extent of His Dominion The chart arranged to show the first angel's message; also showing how the fourth commandment is the seal of God's Law. It will be noticed that the message contains the words of the fourth commandment, and the angel points to those words. It is the most neatlv arranged chart I have ever seen, I bespeak for it an extensive circulation. S. G. HAUGHEY, I.ondon, England. 10 --------------------------- w bron | QUVILTIC Styg, 7c HERE JEHOVAH REVELATION IS WISDOM . . | 5 v : EO wave wa wine | ( i | C I 00 ¢ | A 0 A R 0 R " {i y 5 ¥ S 0 Ss F 0 °F | (I L 50 L 5 1 I I P| “ Db 500 1D £ 0 E > . | I I I 666 The chart as arranged to show the third angel's mes- sage ; also the interpretation of the number of the name found on the triple crown mentioned in Rev. 13:17, 18. 1 had one of each of the charts for the wall, and vet, for several reasons that will be self-evident to the chart user, I was glad to get one of these, C. S. HADLEY. 12 --------------------------- JAMES WHITE LIBRARY Oy T— ANDRE WS UNIVER! + BL INOSPRING ICHAT mmm WEEE GADL PNP NN, PANN, An Explanation OF THE NEW FOLDING PROPHETIC CHART showing some of the ways that it can be arranged in explaining the symbols of : ; Daniel and the Revelation. re BEAUTIFULLY LITHOGRAPHED IN COLORS See Price on the Last Page CINL IASI NS INPINS PASS AS INPING INS NS INPINS PNPING INI INSINS PNPIN INT NS PNP NS ...
- O Criador:
Review and Herald Publishing Association
- Date:
1899
- Sujeito:
Seventh-day Adventist publications and Bible -- Prophecies -- Charts, diagrams, etc
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- Item contents:
- ... ...
- O Criador:
Andrews University
- Date:
05-06-2023
- Descrição:
Spring Graduation 2023 Graduate Baccalaureate Church Service.
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- Item contents:
- ... Van Arsdale 26 Ovid. Metamorphoses. Tr. David R. Slavitt. Baltimore: Johns Hopkins University, 1994. Quiltigan, Maureen. “Freedom, Service, and the Trade in Slaves: the Problem of Labor in Paradise Lost.” Subject and Object in Renaissance Culture. Eds. Margreta de Grazia et al. New York: Cambridge UP, 1996. 213-34, Quint, David. “Repetition and Ideology in the Aeneid.” Epic and Empire: Politics and Generic Form from Virgil to Milton. Princeton, NJ: Princeton UP, 1993. 50-96. Shawcross, John T. “Learning From the Past I: Gender and the Early Reading of Milton, Especially by Women.” Rethinking Milton Studies: Time Present and Time Past. Newark: U of Delaware P, 2005. 33-47. Woods, Susanne. “How Free are Milton’s Women?” Milton and the Idea of Woman. Ed. Julia M. Walker. Chicago: U of Illinois P, 1988. 15-31. --------------------------- Van Arsdale 12 Fall. He uses words like “sacred, wise, and wisdom-giving” that make the tree and its fruit seem benign or even holy (“sacred”). This part of the announcement captures Eve’s interest, but she stays for the line “Mother of science, Now I feel thy Power” (emphasis mine). Where the first part of Satan’s address appealed to a pure desire for sacred wisdom—a desire Eve might be forgiven for or entitled to—he continues by suggesting female power. If this is the part of the speech that convinces Eve, then she is culpable and responsible for trying to corrupt the partnership with Adam by seeking greater power. Yet at the same time, the line can still be read as part of Eve’s quest for wisdom. Unlike her previous experiences with learning where she is excluded from Raphael’s lectures, and opts to receive information secondhand, the snake hints at a wealth of knowledge that is uniquely feminine. Eve responds to his words by taking the fruit, but it is hard, if not impossible, to tell which part of the lie wins her over. Is Eve acting to gain power, or is she pursuing the “Mother of science” who will presumably not exclude her as Raphael, God, and Adam have done so far? The reader cannot determine Eve’s motivations. This is the same dilemma that plagues her character throughout the whole poem. Yet again, just as Milton seems to be maligning Eve’s character, he lets extenuating circumstances and excuses crop up. One possible explanation for the unhealthy nature of Eve’s hunger for education may be Satan’s trickery. As he first plots the Fall, Satan swears to “excite thir minds / with more desire to know,” and then he plants the suggestion in Eve’s mind as she sleeps (IV.522-3). In the dream he afflicts her with, Satan is the first to suggest Eve walk through the garden alone, and he is the first to hint that God’s interdiction against the tree is a plot to withhold knowledge. Satan may --------------------------- Van Arsdale 7 “likeness, thy fit help, thy other self, / thy wish, exactly to thy heart’s desire”—that is, the equal he requested—paints a picture of herself as vain and highly susceptible to suggestion (VIIL.450-1). Upon awakening, Eve looks at herself in a lake and falls in love with her image. It takes the voice of God to draw her away from her Narcissus-like’ contemplation of herself, and even then she would return to gazing at the lake if it weren’t for Adam’s impassioned plea for her to join him instead. Eve tells the story: That day I oft remember, when from sleep I first awak’t, and found myself repos’d Under a shade on flow’rs, much wond’ring where And what I was, whence thither brought, and how. Not distant far from thence a murmuring sound Of waters issu’d from a Cave and spread Into a liquid Plain, then stood unmov’d Pure as th’ expanse of Heav’n; I thither went With unexperienc’t thought, and laid me down On the green bank, to look into the clear Smooth Lake, that to me seem’d another Sky. As I bent down to look, just opposite, A Shape within the wat’ry gleam appear’d Bending to look on me, I started back, It started back, but pleas’d I soon return’d, Pleas’d it return’d as soon with answering looks Of sympathy and love; there I had fixt JAMES WHITE LIBRARY ANDREWS UNIVERSITY BERRIEN SPRINGS, Mi 49104 --------------------------- Van Arsdale 3 man: he the image and glory of God, she the glory of the man: not he for her, but she for him.” Despite the misogyny of the previous passage, he immediately adds “Nevertheless man is not to hold her as a servant....Not but that particular exceptions may have place, if she exceed her husband in prudence and dexterity, and he contentedly yeeld, for then a superior and more naturall law comes in, that the wiser should govern the lesse wise, whether male or female” (qtd. in McColley 155). By suggesting that gender may be preempted by intelligence, Milton creates opportunity for more equality in marriage, and possibly encourages the breakdown of strict gender roles. However, it is unsurprising that this quote is flanked on both sides by “sexist language” and affirmation of patriarchal standards. As McColley puts it, “This habit of taking with one hand while giving with the other” is typical of Milton’s writing (155). At the same time, “when Milton challenges stereotypes he inevitably risks activating them” (Lewalski 443). As so many critics have noted, Milton tendency to contradict, affirm, and then again challenge traditions creates ideological complexity, leaving room for feminist rereadings. This shifting position is very much a part of Paradise Lost and its descriptions of Eve. While the text primarily paints Eve as a lesser creature, subject to Adam, instances of contrary evidence suggest equality between husband and wife. The two versions of woman in Paradise Lost—subject or equal—have encouraged much critical controversy over the epic poem. Is it a work of feminism, misogyny, or perhaps somewhere in between?’ Janet Halley sums up the feminist critical history of the poem, saying: The early feminist critics of Paradise Lost read Eve as a product of Miltonic misogyny... Their essays initiated a vigorous controversy, in which women critics have rebutted the early feminist analysis. Barbara K. --------------------------- Van Arsdale 9 argument appeals to Eve’s reason; if she enjoys looking at things that look like her, then she will probably enjoy someone whose image she is. And now that God has explained the situation to her, Eve knows her reflection is only just that. It is logical that she would forsake it in order to make with Adam “multitudes like” herself to take its place (IV.474). This exchange might confirm Eve’s reason and free will if not for her troublesome line, “What could I do, / but follow straight, invisibly thus led” (IV.475-6). Doubt in Eve’s agency is introduced. Perhaps it is God’s power at work drawing Eve away from self-obsession, rather than any intelligence of her own. However, even as ~ Milton’s word choice compromises Eve’s agency, he gives a second example that insists that she uses reason to choose. God leads her to Adam’s side, and she sees him for the first time. He is a disappointment, far “less fair, / less winning soft, less amiably mild” than her “wat’ry image,” and so she calmly decides to choose herself instead and return to gazing at the lake (IV.477-9). However, Adam appeals to her with promises of love. Eve logically chooses between a beautiful reflection in the water, and Adam, who can love her back. “I yielded,” she recalls (IV.489). The power of action was hers. Still, “yielded” is a deceptive action verb, and so the wording makes Eve’s success uncertain. She indeed makes a choice to take a certain action, but she “yields,” that is, acts to give up her agency, handing it over in submission. Barbara Kiefer Lewalski explains Eve’s thought process and rescues the moment by explaining: “She did not remain fixed forever, enamoured of her watery image, but after listening to the arguments of God and Adam, freely agreed (‘I yielded’) to reject narcissism, to share love and companionship with Adam in marriage, and to create human society” (LL.ewalski, 482-83). Eve uses reason immediately after her creation; no one has to explain it to her. It is one of her --------------------------- Van Arsdale 23 ? David Quint addresses the different concerns of two characters who embody typical females of epic—the dangerous woman, and the wife / mother. These woman, Dido and Andromache, appear in Virgil's Aeneid. Dido characterizes the stereotypical female preoccupation with love, passion, and marriage. Quint demonstrates how this female stereotype causes problems, saying “Most notoriously, [Aeneas] infuriates the love-stricken Dido in Book 4 by telling her that, did his destiny not call him to [taly and were he free to choose, he would—and at this point Dido and the reader certainly expect him to say that he would remain beside her in Carthage—instead return to rebuild Troy” (Quint 58). When Aeneas departs from the “expected” response that the woman desires, she turns to violence, sorcery, and suicide. With this story, it appears that the epic roles of men and women are not only traditionally opposite, but also the woman is occasionally aligned with danger, seduction, and destruction. Not so with Andromache. However, she still epitomizes female interests in that all “her questions and her concern” when she speaks to Aeneas is “for the surviving child who carries on the family line” (Quint 59, emphasis mine). ? Many scholars who read these lines about Eve see the obvious connection between Eve and Narcissus. In Ovid’s version of Narcissus’s tale, the beautiful young man becomes obsessed with his own reflection, refusing to leave until he starves. In effect, beauty is what kills him. It is identified as a dangerous, uncontrollable asset. The similarities between Narcissus and Eve carry this definition of beauty with them, tagging Eve as a potential threat to stability—and perhaps continued life—in a Narcissus-like way. Ovid tells his story: There was a pond, a small but perfect body of water way off in a distant part of the wood, eer To this unearthly spot Narcissus came one day, hot from the chase and tired, and with an enormous thirst, which he knelt down to slake. .. but another thirst is born, an impossible longing for what he sees reflected in the water’s surface. That face, that body, he adores, loves, yearns for with all his heart. He is smitten utterly, and he feels what the goddess has in her justice visited upon him to feel...............ccoovin. OR He lowers his head and tries to kiss the face, reaches his hands to embrace the elusive other, the self, the object to which he is subject forever. It shimmers away, coy, elusive, mocking... as he has mocked so many, so often. He cannot desist, cannot resist. He is crazed, knows it, and tells himself: “Get up, turn away, forget it. What you seek, you have. It’s merely an image, nothing, The face you see in the pond will be gone the moment you leave....” (IIL.407-08, 411-18, 427-35) However, unlike Eve, Narcissus is not won over by reasoned arguments. He stays until “His head drooped like a flower, and death at last sealed those eyes / that had undone him or been undone by their owner’s beauty.” (I11.499-500). This draws a distinction between Narcissus and Eve; she actually responds to logical calls to leave the water. Eve overcomes the character defects, such as vanity, that undo Narcissus, ending her story on a decidedly positive note. The text goes to lengths to disprove the very accusation it casts upon Eve by placing her by the pool to begin with. However, the concept of beauty as dangerous and unknown stays with the poem. * Another example of Eve using reason comes after the serpent makes his offer, Upon hearing his logical lies, Eve reasons aloud: In the day we eat Of this fair Fruit, our doom is, we shall die. How dies the Serpent? hee hath eat’n and lives, And knows, and speaks, and reasons, and discerns, Irrational till then. For us alone Was death invented? or to us deni’d This intellectual food, for beasts reserv’d? (IX.762-68) She is able to rationalize an explanation that makes sense; if the fruit causes death but the snake is alive, there must be an exception to the rule. Eve reaches her explanation (“this intellectual food, for beasts --------------------------- Van Arsdale 25 Works Cited DiSalvo, Jackie. “Intestine Thorn; Samson’s Struggle with the Woman Within.” Milton and the Idea of Woman. Ed. Julia M. Walker. Chicago: U of Illinois P, 1988. 211- 229. Giamatti, A. Bartlett. “The Forms of Epic.” Play of Double Sense: Spenser’s Faerie Queene. New York: WW. Norton & Co., 1975. 17-27. Halley, Janet E. “Female Autonomy in Milton’s Sexual Poetics.” Milton and the Idea of Woman. Ed. Julia M. Walker. Chicago: U of Illinois P, 1988. 230-54, Hardie, Philip. “Closure and Continuation.” The Epic Successors of Virgil: a Study in the Dynamics of a Tradition. New York: Cambridge UP, 1993. 1-18. Lewalski, Barbara K. “‘Higher Argument’: Completing and Publishing Paradise Lost 1665-69.” The Life of John Milton: A Critical Biography. New York: Blackwell Publishing, 2003. 442-88. Liveley, Genevieve. “Reading Resistance in Ovid's Metamorphoses.” Ovidian Transformations: Essays on the Metamorphoses and Its Reception. Cambridge: Cambridge Philological Society, 1999. 197-213. McColley, Diane K. “Milton and the Sexes.” Cambridge Companion to Milton. Ed. Dennis Danielson. New York: Cambridge UP, 1997. 147-64. Milton, John. Paradise Lost. Ed. Merritt Y. Hughes. Indianapolis, IN: Hackett Publishing Co. Inc., 2003. Nyquist, Mary. “The Genesis of Gendered Subjectivity in the Divorce Tracts and in Paradise Lost.” Critical Essays on John Milton. Ed. Christopher Kendrick. New York: G.K. Hall & Co., 1995. 165-93. --------------------------- Andrews University Digital Commons @ Andrews University Honors Theses Undergraduate Research 4-17-2009 Eve in the Image of Man: Feminist Concerns in Paradise Lost Katharine Van Arsdale Andrews University, vanarsdk@andrews.edu Follow this and additional works at: https://digitalcommons.andrews.edu/honors & Part of the English Language and Literature Commons Recommended Citation Van Arsdale, Katharine, "Eve in the Image of Man: Feminist Concerns in Paradise Lost" (2009). Honors Theses. 150. https://dx.doi.org/10.32597/honors/150/ https://digitalcommons.andrews.edu/honors/150 This Thesis is brought to you for free and open access by the Undergraduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Honors Theses by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact repository@andrews.edu. --------------------------- John Nevins Andrews Scholars Andrews University Honors Program Honors Thesis Eve in the Image of Man: Feminist Concerns in Paradise Lost Katharine Van Arsdale 17 April 2009 Advisor: Dr. L. M. Pittman Primary Advisor Signature: INE LN Department: CN cst JAMES WHITE LIBRARY ANDREWS UNIVERSITY BERRIEN SPRINGS, MI G1) --------------------------- Van Arsdale 19 made them share responsibility for humanity’s Fall. Once again, Eve is excluded from all conversations, and Adam takes the job of intermediary. Where before God sent Raphael to warn Adam about the snake in the garden, God now sends Michael to explain to Adam the future of humanity and the eventual hope of salvation. Eve’s exclusion from this conversation is especially counterintuitive, since the language continually underscores her importance to salvation. In fact, the text places emphasis on “the woman” above Adam. God calls it “my cov’nant in the woman’s seed renew’d,” Michael greets Eve with the title “Mother of all things living,” and even Adam finally admits “Now clear I “understand / what oft my steadiest thoughts have searcht in vain, / why our great expectation should be call’d / the seed of Woman” (XI.116, 160; XII1.376-79). However, despite Eve’s recognized importance, Michael puts her into a drugged sleep while he teaches Adam how to “lead / safest thy life” (X1.364-65). There is no logical reason to exclude Eve from such instruction. She is not even given the choice to listen, as she was before. Instead, she is forcefully—and bafflingly—removed from the learning experience. As long as this insistence upon irrational gender roles and hierarchy remains, there can be none of the reciprocity that Milton used to describe functional marriages in his other writing. If “Milton redefined marriage in language of thorough mutuality as ‘meet and happy conversation’ in ‘conjugall fellowship’ with ‘a fit conversing soul’” in the Divorce Tracts, then Eve’s position creates a dysfunctional partnership (McColley 155). She is kept from being “a fit conversing soul,” through repeated exclusion from information. The language of Paradise Lost hints at this barrier between Adam and Eve; even as the poem says that partnership, marriage, and the promise of offspring are all the --------------------------- Van Arsdale 4 Lewalski wrote a sharp retort to Marcia Landy; Joan Malory Webber rebutted Sandra Gilbert in a posthumously published article; and Diane K. McColley countered the feminist critique of Milton in a book-length defense of his Eve. In the process of this debate, the term “feminist” as a descriptor of Milton criticism has become multivalent, referring both to critics who see Eve as the object of Milton’s patriarchal imagination and to others to whom she is the image of a genuine female subjectivity not created but recognized by a progressive, liberal Milton. (230) ~The diverse critical response to Milton, and especially the focus on gender roles and women within the text, is also in keeping with the epic nature of Paradise Lost. In epic poetry females have always been sharply divided from men. It is not unusual for the genders to have very separate roles. Women are traditionally aligned with marriage, children, and the home, while men go on long, wandering journeys full of battle, adventure, and tests of wits. Even though men generally see all the action, and thus dominate the genre, epic is above all concerned with human experience. This is especially true of Paradise Lost, with its focus on human beginnings. A. Bartlett Giamatti describes the central role of woman in epic: The epic is often concerned with exile and the way back, and woman is always at the center. She is often both the goal and the obstacle. ... Sometimes she is both the reason we wander and the object we seek, because only where she is are we at home. Such a woman is Helen, or Eve, Eve who causes our exile from the Garden and from the Father, and --------------------------- John Milton’s epic poem Paradise Lost (1667) follows the story of creation, the transformation of Lucifer to Satan, and the eventual fall of humanity. Traditional readings of this poem that focus on Milton’s portrayals of Adam and Eve purport that the text presents an unflinchingly misogynistic view of women. In Paradise Lost there is 2 definite gender hierarchy at work. This hierarchy is constructed by certain binaries that separate the world of the male from that of the female. Examples of these binaries are rampant throughout the text; men use reason, women do not. Men are strong and women are week. Men have a closer connection to God — generally face-to-face — while women “access God through an intermediary. However, throughout the poem, Milton presents conflicting evidence about Eve’s character and the place of women. The text offers ambiguity, refusing to completely demonize or vindicate the women. This ambiguity is evident first through Eve’s use of reason, which contradicts the assumption that she is subordinate; second, the text subtly offers non-traditional readings of the Fall which share the blame for sin with men, rather than placing all responsibility on the woman; and third, the narrative ends with man and wife comforting one another as equals in the fallen world. --------------------------- Van Arsdale 16 Even for Adam, “Heav’n is for thee too high” and he must “solicit not [his] thoughts with matters hid” (VIII.172; 167). By openly critiquing the understanding of Eve’s intellectual mediator, the text subtly offers an explanation for her susceptibility to the appeals of the snake—her source of information is imperfect, so she is not properly prepared to withstand the lies of the devil. The exact words Raphael uses to chide Adam are especially poignant. His statement, “Heaven is for thee too high,” mimics the wording ii of the reason Eve cannot learn easily from Raphael—*"“not capable her ear / of what was high” (VIII.172; VII1.49-50). This phrasing links Eve and Adam, indicating that they ‘both suffer from the same distance from heaven, and it affects male and female proportionately. Neither Adam nor Eve learns perfectly, even pre-fall. Milton’s Eden is unbiblical in this regard, creating a shared blame for humanity’s fall by placing a flawed system of education in what should be a perfect garden. And while the text never openly places blame on Adam or God, accusing the patriarchy of perpetuating harmful inequalities, the language of the poetry post-fall emphasizes the need for equality. It is marriage, and a focus on a non-hierarchized partnership, that reconciles Adam and Eve when they are at their most estranged after the Fall. However, they do not make this transition painlessly. At the height of his rage, Adam completely separates himself from Eve, placing her in league with the snake. He says: Out of my sight, thou Serpent, that name best Befits thee with him leagu-d, thyself as false And hateful; nothing wants, but that thy shape Like his, and color Serpentine may show --------------------------- Van Arsdale | Eve In the Image of Man: Feminist Concerns in Paradise Lost “Bone of my Bone, Flesh of my Flesh, my Self / Before me; Woman is her Name" ; (VIIL.495-6) At first glance, John Milton seems a strong proponent of sharply defined gender roles of the sort generally accepted in the seventeenth century. However, his texts frequently engage in small departures from the strictly patriarchal norm, and it is these departures that create space for feminist rereadings. While Milton cannot be labeled a proto-feminist, aware of issues before his time, he leaves evidence in his writing of complex—sometimes untraditional—thought on the issues of gender roles, marriage, and the place of women in a primarily Protestant society. In the England of the late Renaissance, gender roles were carefully guarded: “Women did not hold civil or ecclesiastical offices, attend universities, or engage in the major professions” (McColley 149). Rather, these were the occupations of men, while women were restricted to the world of marriage and the home. Maureen Quilligan sees the entire English economy playing a role in constructing these two gendered worlds: It is a staple argument of feminist history that an invidious impasse for the devaluation of women’s work was that moment when the development of capitalism cut the home off from the workplace, not merely alienating the worker from his labor but ensuring that female (“unpaid”) household work would have no value in the new economy, unlike the disposition of work in the feudal household which was a place both of production and consumption. (226) --------------------------- Van Arsdale 13 have predisposed Eve to listen to his lies, by placing notions in her head during an “uncouth dream, of evil sprung” (V.98). At the same time, it is difficult to excuse Eve completely. It is true that “the Serpent” her “beguil’d,” but she was forewarned (X.162). “She...receives the same education as Adam,” Lewalski insists, “though not in the same manner.” While Raphael instructed Adam, Eve “listened in silence,” and she was present for most, though not all, of his speech (Lewalski 481). Even when she leaves the scene of the astronomy lesson, she plans to hear about it later from Adam. And she is supposedly aware of the danger in “the garden at the time she suggests separating herself from Adam. However, even if Eve was ignorant before, Adam makes sure she understands the quality of the threat. He says: Thou know’st, What hath been warn’d us, what malicious Foe Envying our happiness, and of his own Despairing, seeks to work us woe and shame By sly assault. (IX.252-56) She is reminded that Satan uses sly assaults, and her previous knowledge of the problem is invoked. Adam’s warning compounds her culpability, making it less likely that she was innocently beguiled by the snake, as she claims. She must be held responsible for what she has been told—unless the system of education is to blame. Eve was present for Raphael’s speech, and she was bombarded with long warning speeches from her husband. However, the system the men use to pass information on to the woman is faulty. It begins with the stories of creation. Eve, Raphael, and Adam each tell a version of creation. Each story is similar, but Eve’s lacks a very important aspect. --------------------------- Van Arsdale 14 God does not tell her about the tree of “knowledge of Good and Evil” (VI1.544). Adam receives the warning directly from God before he even sees the animals. It is one of the first things he hears from his creator, and Raphael confirms that this is how it happened. “He brought thee into this delicious Grove,” Raphael reminds Adam. God gave Adam dominion over every tree in the garden, “Variety without end; but of the Tree / which tasted works knowledge of Good and Evil, / Thou may’st not; in the day thou eat’st, thou di’st” (VII.537; 542-44). Adam learns directly from the mouth of God what the consequences will be. God tells him specifically what tree to avoid and where it is ~ located—"“amid the Garden by the Tree of Life”—and God even sends Raphael to repeat the warning once Satan enters Eden (VII1.326). It is interesting that God sends Raphael to warn Adam after Satan has come to Eve in the night and infiltrated her dreams. God, the angels, and Adam are all aware that Eve is the one who has been contacted by the devil, yet God says to Raphael: Thou hear’st what stir on Earth Satan from Hell scap’t through the darksome Gulf Hath rais’d in Paradise, and how disturb’d This night the human pair, how he designs In them at once to ruin all mankind. Go therefore, half this day as friend with friend Converse with Adam. (V.224-230) This emphasis on heavenly conversation with Adam alone, combined with Eve’s preference to hear everything second-hand from her husband, firmly places Adam in the role of mediator. Milton, relating Eve’s thoughts, refers to Adam as “Her Husband the --------------------------- Van Arsdale 5 Eve with whom we find a new homestead and by whose sons we become fathers ourselves. (20) This passage affirms the central importance of women even within a genre that focuses on the dynamic actions of men. But at the same time, Giamatti’s sentiments also buy into a traditional view of Eve, accepting as fact her lone culpability in the “exile from the Garden and from the Father.” John Milton’s Paradise Lost does not unequivocally share this flat, one-sided conception of Eve. While masculinist and sometimes misogynist attitudes play a role in the characterization of Eve, there are places where the patriarchy ~ of the poem breaks down. In Paradise Lost a definite gender hierarchy is at work. This hierarchy is constructed by certain binaries that separate the world of the male from that of the female. Examples of these binaries are rampant throughout the text; men use reason, women do not. Men are strong and women are weak. Men have a closer connection to God—generally face-to-face—while women access God through an intermediary. From the moment Milton introduces Adam and Eve, he establishes male superiority. “Thir sex not equal seem’d,” Satan notes, as he views the pair for the first time, “For contemplation hee and valor form’d, / For softness shee and sweet attractive grace, / Hee for God only, shee for God in him” (IV.296-99). In humanity’s introduction, Milton establishes the concept of inequality, and the binaries that will divide men and women. The genders are meant for different ends; men have the loftier purpose of reasoning, learning, and worshipping God. Woman, on the other hand, is described as attractive and devoted to her husband. He even mediates her worship as she seeks “God in him” rather than “God only.” --------------------------- Van Arsdale 17 Thy inward fraud...” (X.867-72) In this passage, Adam does not even give Eve the dignity of her name, and his tirade on her appearance is yet another form of rejection. He believes Eve to be made in his own image, and by wishing her physically snake-like, Adam divorces himself from her. His speech post-Fall starkly opposes the wedding speech he made at Eve’s creation. Then Adam said: To give thee being I lent Out of my side to thee, nearest my heart Substantial Life, to have thee by my side Henceforth an individual solace dear; Part of my Soul I seek thee, and thee claim My other half. (IV.483-88) He now rejects Eve’s position as his “other half,” and the “solace dear” she provides, and instead creates a rift between them. However, this dissention cannot last. God’s son already appeared to Adam and Eve and cursed the serpent with the promise of “enmity...between thine and her [Eve’s] Seed” (X.180). Perhaps with this promise in mind, Eve makes the suggestion of equal partnership and a common goal, which finally reconciles husband and wife. She begs Adam, “Between us two let there be peace, both joining, / as join’d in injuries, one enmity / against a Foe by doom express assign’d us, / That cruel Serpent” (X.924-27). Her suggestion does not have room for hierarchy, focusing instead on “both joining” as “one enmity / against a Foe.” This rational argument for peace and partnership works in a way her “soft words” previously did not (X.865). Adam concedes. --------------------------- Van Arsdale 2 While the growing and changing economic structure in England reinforced the difference between men and women’s work, the changes brought about by the Reformation constricted the space allowed for women within Christianity. During the Renaissance, England underwent a shift from Catholicism to Protestantism, beginning with Henry VIII's creation of the Church of England. This change especially affected women, as Protestantism “encouraged patriarchal language...[and] removed from the liturgy and from church decoration much of the feminine imagery associated with the Virgin Mary and other women saints” (McColley 150). By displacing the powerful females of ~ Catholicism, the Reformation left women with no religious icons of their own gender; at the same time, the Reformation’s return to the Bible refocused attention on stories such as the Fall in Genesis. Renaissance men then used religion to justify gender hierarchy. McColley explains, “Coupled with the story that Eve was the first to disobey God and enticed her husband to do likewise, Genesis thus affords excuses for misogyny” (150). Milton was a significant voice in the Protestant discussion of gender, in both his poetry and prose. His interest especially focused on marriage, divorce, and love within the Pauline tradition. In addition to Paradise Lost (1667) and Samson Agonistes (1671) and their portrayals of marriage, Milton wrote several prose tracts on divorce, including Tetrachordon (1645) and The Doctrine and Discipline of Divorce (1643). The Divorce Tracts in particular show how Milton wrote primarily from within the patriarchal tradition but still challenged and undermined the very assumptions he defended. In the same passage, Milton moves between “sexist language” and “partial mitigation” (McColley 154-55). He says, “The woman is not primarily and immediately the image of God, but in reference to the man. The head of the woman, said [Paul], 1 Cor. 11. is the --------------------------- Van Arsdale 10 innate abilities, and she continues using it throughout the poem, despite the fact that no onc—from Adam to Milton himself—admits she uses it validly. However, even though neither the men of the text nor the author seem anxious to point out Eve’s exercise of reason, evidence of it is recurrent. Eve continually undermines the gender hierarchy as she reaches logical conclusions and suggests intelligent ideas ahead of Adam. Lewalski summarizes Eve’s achievements thus: Both before and after the Fall Eve often proposes issues for discussion, initiates action, and leads in some new direction. She first raises questions about the order of the cosmos; she proposes the proto-capitalist idea of the division of labor to help meet the problem of the garden’s burgeoning growth; she first responds to “prevenient grace” and makes the first motion to repentance; she proposes suicide or sexual abstinence to prevent visitation of the Fall’s effects on humankind. (482) Interestingly, Eve is also the first one to accept her guilt and sin after the fall, giving a one line answer of “the Serpent me beguil’d, and I did eat,” in contrast with Adam’s nineteen-line speech full of excuses, name-calling, and blame (X.162). But it is her use of reasoning—at her creation, concerning the division of labor, and with the serpent— that stands out so much, blurring the line of intelligence that Milton so carefully constructed as a division between the sexes. Adam, who is lauded as a creature of the mind, made for “‘invisible’ and intellectual ‘Good Works,” does spend time seeking knowledge from angels and passing what he knows on to his wife (Quilligan 228). However, there are a great number of intellectual or creative things that Milton gives to Eve first. She is the first to recount the story of human creation, even if her ability to tell --------------------------- Van Arsdale 11 is limited by being the last one to arrive on the scene. She is also artistic before Adam at times, and she “creates the first love lyric,” and “perfects the tragic lyric” before Adam attempts either emotion at depth (Lewalski 482). It seems reasonable to say that these things that Eve discovers, contemplates, and questions are no accident. She is capable of the reasoning that Milton frequently ascribes to Adam. Milton gives Eve access to reason and a thirst for knowledge, but this aspect of her character becomes problematic. The text wavers before defining Eve’s desire for education as a cause of the Fall. While it first appears that an arrogant desire to be like God drove Eve to take the fruit, Milton interweaves possible excuses that explain her fall in different terms or share the blame equally with other parties. Initially, however, her desire for knowledge opens her up to the lies of the snake. Before she even knows which fruit he ate, Eve follows the serpent to see what tree gave him the power for “speculations high or deep” (IX.602). Once she recognizes the forbidden tree, Satan has to speak fast to keep her from running away, and so he says: O Sacred, Wise, and Wisdom-giving Plant, Mother of Science, Now I feel thy Power Within me clear, not only to discern Things in thir causes, but to trace the ways of highest Agents deem’d however wise. (IX.679-83) The promise of far-reaching wisdom holds her still, and she stays to hear the snake use “persuasive words, impregn’d / with Reason...and with Truth”; it is only after these combined assaults on her intellect that she succumbs to the lie (IX.736-7).* But even the wording of Satan’s address to the tree underscores the problem of assigning blame for the --------------------------- Van Arsdale 21 less attention than Adam’s, or they are “unanimous.” They cannot be a strong united front and divided along gender lines too. However, the division and the inherent hierarchy of God—Adam—Eve remain to the end of the book. The closing lines of the poem read: The World was all before them, where to choose Thir place of rest, and Providence thir guide: They hand in hand with wand’ring steps and slow, Through Eden took thir solitary way. (XI1.646-49) This couple may be “hand in hand,” but the final emphasis is on “thir solitary way.” The ~ choice of the world “solitary” drives home a sense of loneliness and separation, while its incongruous juxtaposition with the image of “hand in hand” underscores the continually changing image of Eve, and her place, throughout the poem. And her final place, it seems, is still below Adam in a dysfunctional hierarchy that has already caused one life- changing disaster. Milton’s epic poem portrays a patriarchal society built on gender-defined binaries, identifies a flaw within the structure, and yet never offers a solution. At the same time, the text will not even commit to one reading of Eve; is she a power-hungry pariah who knowingly sinned, or is there evidence that she was tricked, coerced, and aided in the Fall? Paradise Lost never decides, choosing instead to end on yet another contradiction. At least the predominately “conventional view of gender” that appears in the poem “is destabilized by elements of Milton’s imaginative vision that invite a more egalitarian conception: if Milton could not work fully through such conflicts, he did provide liberalizing perspectives upon which some later feminists could and did build” (Lewalski 480). The breakdown of binaries within the text creates room for more ambiguous, --------------------------- Van Arsdale 24 reserv’d”) on her own, through a logical process. In a way, the snake’s appeal to her reason convinces her, and it also works to disprove prior accusations that Eve is incapable of mental cogitation. Yes, her reasoning reaches a faulty conclusion, but not because of a defect in her mind. Rather, misinformation causes Eve to conclude the fruit is safe. > The quote continues: But for thee I had persisted happy, had not thy pride And wand’ring vanity, when least was safe, Rejected my forewarning............. But with the Serpent meeting Fool’d and beguil’d by him thou, [ by thee To trust thee from my side, imagin’d wise, Constant, mature, proof against all assaults, And understood not all was but a show Rather than solid virtue. (X.872-84) In this tirade, Adam incriminates himself by making excuses that contradict things he said before the Fall. At this moment of anger and finger-pointing, Adam claims he “imagin’d [Eve was] wise.” However, earlier in the poem he described her as “of Nature...th’ inferior, in the mind / and inward Faculties, which most ~ excel” (VII1.541-42). He will only give Eve the benefit of wisdom after the fact, and only to say he “Imagin’d” her “wise,” even when he did no such thing. This is a harsh example of the way Eve is continually denied status as a rational, logical being. % Adam and Eve may need each other, and they may return to a state of union, but they do not necessarily find unity, and their re-established marriage in the final books of the poem is not synonymous with equality. Mary Nyquist explores the feminist desire to equate the marriage with equality. She says: Because much academic criticism on Paradise Lost... has been written within a liberal- humanist tradition that wants Milton to be, among other things, the patron saint of the companionate marriage, it has frequently made use of a notion of equality that is both mystified and mystifying. The undeniable emphasis on mutuality to be found in Paradise Lost—the mutual dependency of Eve and Adam on one another, their shared responsibility for the Fall—is for this reason often treated as if it somehow entailed a significant form of equality. (165) However, such a pat definition of their marriage—equality—is a misreading that simplifies the text too much and ignores the signs of dysfunction that exist throughout the entire poem. --------------------------- Van Arsdale 6 However, Milton does not cling consistently to these sharply diametric oppositions. Throughout the poem, Milton presents conflicting evidence about Eve’s character and the place of women. The text offers ambiguity, refusing to completely demonize or vindicate the woman. This ambiguity is evident first through Eve’s use of reason, which contradicts her position as subordinate; second, the text subtly offers non- traditional readings of the Fall which share the blame for sin with men, rather than placing all responsibility on the woman; and third, the narrative ends with man and wife comforting one another as equals in the fallen world. There is, however, very little sympathy for Eve at first glance. She frequently seems shallow. Her mind, Milton repeatedly reminds the reader, is by nature not as lofty or quick as Adam’s, and she always focuses on the lesser version of things. After all, Adam “his bone...lent” to make her, and she is his “image of myself” rather than, like him, an image of God (IV.483; V.95). Angels remind Adam that she is “less excellent,” and she proves every allegation against her when she decides to frolic in the flowers rather than listen to angelic warnings about the devil (VIIL.566). And Milton explains why she fails to learn from Raphael by saying she was “not with such discourse / delighted, or not capable her ear / of what was high” (VIII.48-50). Not only is her mind supposedly incapable of comprehending complex messages, but also she would rather learn everything secondhand from Adam with “conjugal Caresses” interspersed throughout (VIIL 56). As she tells the story of her creation, Eve begins by belittling herself, denying herself equal status with Adam. “Thou / like consort to thyself canst nowhere find,” she commiserates with her husband (IV. 446-7). And she who was created to be Adam’s --------------------------- Van Arsdale 22 forgiving, almost-feminist readings of Eve. Jackie DiSalvo describes the way Milton’s writing often deconstructs. She says, “Milton, marvelously, always contradicts himself, always, that is, gives us the whole contradiction and not just his preferred stance on it, and so...threatens to subvert his own male supremacist views” (212-13). This refusal to commit to one reading of woman is also very epic in nature. The genre itself is circular and open-ended, searching for closure or telos, just like the human experience it echoes. Philip Hardie explains epic’s concerns in this way: “Epic attempts to construct a comprehensive and orderly model of the world, but it turns out that such models are inherently unstable” (Hardie 3). Epic cannot find closure, and in this same way, Milton cannot find one characterization of Eve that can encompass all her qualities. The way Paradise Lost ends without fixing the gender problem, or even offering a solution, is simply the only way the poem can end, both as an epic and a text written by Milton. Perhaps McColley says it best; “The ‘woman question’ in Milton will never be decided,” she says. “Good poems never end” (163-4). Perhaps this is why attempts to label Milton and Paradise Lost as misogynist or feminist are often rebutted—the question cannot be decided. Even the author did not decide. ' In more recent decades, feminist readings of Milton's work tend to place him in a new category, one that falls between the two extremes of misogyny and feminism. Applying “feminist thinking to Milton is ahistorical,” and yet his texts refuse to completely demonize women (Halley 230). Thus he is generally categorized as “masculinist”—*not a misogynist” but “locked into his culture’s assumptions of woman’s inferior position in the human paradigm” (Woods 16). This term has been applied to Milton by John Shawcross, Mary Nyquist, and Diane McColley among others. --------------------------- Van Arsdale 18 This seems to be the moment Milton built toward in the first half of the poem. Now everything comes together: Adam and Eve are in a situation they both brought about, the woman devises a logical solution, and that solution abolishes the faulty hierarchy that brought them to the Fall. However, as always, what Milton’s text gives in one line, it takes away in the next. Adam hears Eve’s proposition of equal partnership against Satan and accepts it, but the text leaves no doubt that he does so for sexist reasons: Soon his heart relented Towards her, his life so late and sole delight, Now at his feet submissive in distress, Creature so fair his reconcilement seeking, His counsel whom she had displeas’d, his aid; As one disarm’d, his anger all he lost, And thus with peaceful words uprais’d her soon. (X.940-46, emphasis mine) From this description of Adam’s response to Eve, he clearly accepts her apology not because of her rational argument for peace, but rather because she looks beautiful, submissive, and frail. She is not going to be an equal partner with him in any enterprise; Adam even understands this latest speech as a plea for his “counsel,” as if she cannot think for herself. There can be no equality in the world of this poem. The men of Paradise Lost refuse to change, repeating the same mistakes that, in the beginning, caused the Fall. In a stroke of irony so specific that it must be deliberate, Milton’s men—God, the angels, and Adam—return to the exact same faulty system of imparting knowledge that --------------------------- Van Arsdale 15 Relater” who Eve “preferr’d / Before the Angel” (VIII.52-3). This is problematic because Adam, though he is made for “‘invisible’ and intellectual ‘Good Works,” and should be perfect, is occasionally chided for attempting to overstep his bounds during lessons with Raphael (Quilligan 228). Adam’s inappropriate questions about the nature of the universe, or love among angels, as well as his imprudent admiration for Eve all earn him heavenly chastisement and cast a shadow over what should be his position as immaculate, perfect, pre-fall man. In his conversation with Raphael, Adam displays a hunger for knowledge similar “to Eve’s, and he also uncovers some of his own shortcomings. Lewalski describes the discussion between man and angel, saying “Adam asked Raphael questions (often framing them faultily)” (481). Adam wants to learn, but has trouble even constructing questions. Once he asks, he pursues topics the angel doubts he needs to understand. Raphael tells him, Whether Heav’n move or Earth, imports not, if thou reck’n right; the rest from Man or Angel the great Architect did wisely to conceal.... If they list to try Conjecture, he his Fabric of Heav’ns Hath left to thir disputes, perhaps to move His laughter at thir quaint Opinions wide. (VII1.70-3; 75-8) Raphael does give responses to Adam’s questions, perhaps to correct his “quaint Opinions wide,” and the reader sees how Adam is struck dumb by the angel’s stories. --------------------------- Van Arsdale 20 comfort the two take with them away from Eden, there is evidence that something is missing.’ The strictly imposed hierarchy continues to force a rift between them, even into the final lines of the poem. The conclusion of Michael’s speech makes the situation clear. He tells Adam: Go, waken Eve; Her also I with gentle Dreams have calm’d Portending good, and all her spirits compos’d To meek submission: thou at season fit Let her with thee partake what thou hast heard, Chiefly what may concern her Faith to know, The great deliverance by her Seed to come (For by the Woman’s Seed) on all Mankind, That ye may live, which will be many days, Both in one Faith unanimous though sad, With cause for evils past, yet much more cheer’d With meditation on the happy end. (XI1.594-605) Michael not only excludes Eve from the information he gives to Adam, but he also encourages Adam to censor what he passes on to her, and when. Michael’s chooses words very specifically—Adam is only to pass on “what may concern her Faith to know.” He emphasizes that Eve’s faith is different, and seemingly lesser, than Adam’s because she must receive different information from a mediating source. Yet a few lines later, Michael contradicts himself when he says “that ye may live...both in one Faith unanimous.” It cannot be both ways; either Eve has a different “faith,” one that requires --------------------------- Van Arsdale 8 Mine eyes till now, and pin’d with vain desire, Had not a voice thus warn’d me, What thou seest, What there thou seest fair Creature is thyself, With thee it came and goes; but follow me, And I will bring thee where no shadow stays Thy coming, and thy soft imbraces, hee Whose image thou art, him thou shalt enjoy Inseparably thine, to him shalt bear Multitudes like thyself, and thence be call’d Mother of human Race: what could I do, But follow straight, invisibly thus led? (IV.449-476) Superficially this episode only shows Eve as narcissistic and easily led, but a closer study of the chain of events—from creation, to discovery of the “wat’ry” image, to the decision to leave the pool—reveals Eve’s reasoning abilities. Elsewhere, Milton describes Eve’s thought process, saying that “all higher knowledge in her presence falls / degraded” and reason must “on her wait” (VIIL.551-2, 554). But at the time of her creation, things are different. She is, indeed, an equal creation with Adam, equal in her possession of free will, because rather than commanding her to leave her image and take up Adam, God uses reason to convince her. He begins by dispelling her illusions about her reflection in the water. “What there thou seest fair Creature is thyself, / with thee it came and goes,” God explains (IV.468-9). He then tells her why she should choose to come with him, saying, “I will bring thee where no shadow stays / thy coming” and he will give her a husband to whom she “shalt bear / multitudes like thyself” (IV.470-1, 473-4). God's ...
- O Criador:
Van Arsdale, Katharine Faith, 1987-
- Part of:
Theses & Dissertations