Cold Relationships A Lack Of Marital Felicity Essay

Cold Relationships: A Lack of Marital Felicity in The Winter’s Tale The patriarchal and patrilineal society of Shakespeare’s era often made it difficult for women to be on the same level as men in terms of property, money, and rights. What is not often mentioned is the way in which even male-male relationships were glorified as well. In a society which thought males to be the best gender, it is not surprising that male friendships would be put above that of even the marriage of a man and wife. William Shakespeare and Mario DiGangi explore this concept in Shakespeare’s play, The Winter’s Tale and ensuing critical essays, respectively. Shakespeare sets up this concept through the glorification of the friendship (or, possibly more than a friendship) between Polixenes and Leontes as well as inferiorizing all feminized characters in the play. Through these marital fissures, Shakespeare’s play—along with DiGangi’s secondary essays—shows that conjugal happiness is nearly impossible in his society for Hermione and Leontes, furthering the divide between men and women. The problem of conjugal fault lines in The Winter’s Tale first appears in the glorification of male-male relationships in the play. Most notably is the way in which King Leontes’ and King Polixenes’ relationship with each other is not only idealized but a veil is also put over it, one in which allows them to have a semi-homosexual relationship while being idealized for their strong bond. The first act brings mention of

The Open Boat Essay - 2641 Words

â€Å"When it came night, the white waves passed to and fro in the moonlight, and the wind brought the sound of the great sea’s voice to the men on the shore, and they felt they could then be interpreters† (Crane 370). â€Å"The Open Boat,† written by Stephen Crane, describes the journey of four men stranded in a dinghy in the middle of the ocean and the hardships that had to be faced in order to survive. This story is not only a riveting story, keeping readers on the edge of their seat, but the story also makes the reader realize how precious life truly is. Sometimes people have a tendency to take life as a grain of salt and do not think about the realization that life can be taken away within the blink of an eye. As in â€Å"The Open Boat,† the crew†¦show more content†¦The Correspondent’s role is to row the boat. Throughout the entire story, he constantly revaluated his previous beliefs and started to wonder whether or not there was a h igher power controlling his fate. For example, he questions his belief of â€Å"the gods† and quotes, â€Å"If I am going to be drowned- if I am going to be drowned- if I am going to be drowned, why in the name of the seven mad gods who rule the sea, was I allowed to come this far, and contemplate sand and trees†( 365). He wondered that if he was going to die, why he would be kept alive just for a short time frame. He could not understand why he worked so hard to survive and then would be killed near the end of his journey. As he re-questioned his previous beliefs, his use of descriptive detail of the harsh waves began to lessen. For example, in the beginning, the waves are described as â€Å"jagged with waves that seemed thrust up in points like rocks,† but by the end of the story they are described as â€Å"pacing to and fro† (370). The Oiler, who actual name is Billie, was also in charge of rowing the boat along beside the correspondent. The Oiler ha d a positive attitude and did not believe in giving up in hope that they would not survive. Even though, in the end, he did end up dying, while trying to swim to shore, he never faltered from his positive attitude. For example, in one scene of the story the correspondent accidentally splashed water in the Oiler’s face while heShow MoreRelated Open Boat Essay1127 Words   |  5 Pagesfull picture to the events that transpired that cold January are uncovered. â€Å"The Open Boat,† is very rich in symbolism. Symbolism evokes or describes ideas and feelings through the use of symbolic images. In chapter seven of â€Å"The Open Boat,† the narrator describes a tower. â€Å"It was a giant, standing with its back to the plight of the ants† (Crane 297). The tower represents many different things. To the men in the boat the tower may represent freedom, hope, or a win against nature. While to the readerRead MoreThe Open Boat Essay797 Words   |  4 PagesThe Open Boat implies the overall relationship between the individual and nature. This sentence also implies the limitations of anyones perspective. The men in the boat concentrate so much on the danger they are in, that they are oblivious and unaware to everything else; in other words, maybe lacking experience. The Open Boat begins with a description of four men aboard a small boat on a rough sea. The central theme of this story is about confronting Nature itself. The Open Boat is StephenRead More The Open Boat Essay575 Words   |  3 Pages Open Boat Symbolism allows writers to suggest their ideas within a piece of literature. This is found in most types of writing. Stephen Crane expresses this in his short story, The Open Boat. Through symbolism and allegory, it is demonstrated that humans live in a universe that is unconcerned with them. The characters in the story come face to face with this indifference and are nearly overcome by Nature’s lack of concern. This is established in the opening scenes, the â€Å"seven mad gods† and in theRead MoreAnalysis Of The Poem The Open Boat 1433 Words   |  6 PagesThe Unidentified Tone in â€Å"The Open Boat† The tone most readers find in â€Å"The Open Boat† by Stephen Crane is a person alone in the universe. That particular tone is the easiest to see when; a group of four men are in a ten foot dinghy with nothing to their north, south, east, and west except water around their position. â€Å"The men seem to recognize that they are helpless in the face of nature. Their lives could be lost at any moment by the most common of natural phenomena: a wave, a current, the windRead MoreThe Open Boat By Stephen Crane1076 Words   |  5 PagesThe Open Boat Analysis The Open Boat is a wildly creative text. The author explores fiction and philosophy to achieve a balance of literature professionalism. The text is a masterpiece reality expressed through the creation of characters representatives of society and day to day living. Symbolic use of characters and human titles plays a key role in delivering the message of the author. Stephen Crane, the author exploits the power of harmony to establish a relationship where every individual isRead MoreThe Open Boat By Stephen Crane1197 Words   |  5 Pagesturn from the romantic view of the world to a more natural take of the universe. One of the better portrayals of this naturalistic view is Stephen Crane’s â€Å"The Open Boat† in which the short story exhibits the lives of four men cast out at sea after their steamer, the Commodore, sank and they were then forced to take refuge in a life boat. This story follows the men through the focalizing viewpoint of the correspondent and descriptiv ely as well as effectively portrays his psychologically changingRead MoreThe Open Boat by Stephen Crane980 Words   |  4 Pagesâ€Å"The Open Boat† The relationship between man and nature Many stories talk about the idea of fate, the idea that no matter how much a person tries to survive, nature ultimately chooses the person’s path of life. The short story, â€Å"The Open Boat† by Stephen Crane illustrates the relationship between nature and man and how nature’s indifference towards man’s effort for survival. In this account, the narrator, Stephen Crane explains to the readers that no matter how hard one tries to fight nature inRead MoreThe Open Boat by Stephen Crane Essay1323 Words   |  6 PagesIn the story The Open Boat, by Stephen Crane, Crane uses many literary techniques to convey the stories overall theme. The story is centered on four men: a cook, a correspondent, Billie, an oiler who is the only character named in the story, and a captain. They are stranded in a lifeboat in stormy seas just off the coast of Florida, just after their ship has sunk. Although they can eventually see the shore, the waves are so big that it is too dan gerous to try to take the boat in to land. InsteadRead More Stephen Cranes The Open Boat Essay1033 Words   |  5 PagesCranes The Open Boat Humanity often tends to see itself as being somehow important in the grand scheme of the Universe. We speak of fate as if we were put here for some reason, or purpose. We have our religions, which often serve as an engine to drive our lives and as a means to give meaning to them. But why do we think of ourselves in such a superior fashion? Do we really matter at all? Would the Universe stop if we were suddenly taken away? In his short story, The Open Boat, Stephen CraneRead MoreNaturalisn In The Open Boat Essay example952 Words   |  4 Pageshappy ending stories, there always appears to be evidence of supernaturalism. However, Stephen Crane leaves out all fairy tale elements and mystical creatures in his â€Å"The Open Boat†. Throughout the whole story, there are constant examples of the raw, realistic and indifferent parts of life. In Stephen Crane’s â€Å"The Open Boat† naturalism is apparent through the use of language, literary techniques, and thematic elements. First of all, Crane’s use of language played a large part in the naturalistic

The Diamond Necklace Free Essays

Essays on the Diamond Necklace: Mathile not only was she unhappy,but also nothing seemed to make her happy. Some may say you cannot always have everything in life you may want. In the story â€Å"The Diamond Necklace† it shows us that greed and envy can lead to destruction. We will write a custom essay sample on The Diamond Necklace or any similar topic only for you Order Now In this story Mathilde is a very envious woman whom always dreamed of a life that she could not have. She was very charming and beautiful woman who thought that she must have been born into the wrong life, Since she had no way of getting known and married by a rich man.Instead she married a simple middle class man and lived a middle class life. All the while she dreamed of living the life of the rich. With beautiful gowns and glittlering jewelry. How happy she thought she would be. Then one day it happened that she and her husband where invited to a dinner ball. Her husband, thought this would make his wife happy since this is what she spent all of her time day dreaming of. Here is was the thing that consumed her finally at, but she was not happy.In fact, Mathilde was even more distraught because it brought to her attention that she had nothing proper to wear. Hoping to impress her guests and thus † fit in†, she borrows a beautiful diamond necklace from her friend. Unfortunately,during the course of the evening, the necklace is lost. Rather than confront her friend directly with the story of her carelessness,she and her husband scrape together every bit of money that they can.Mathilde and her husband was forced to work for years to replace the necklace that turns out to be nothing but plastic. Object being the necklace which she eventually loses and tries to replace. Instead of hiding the truth and facing the music, which was harder, to take than when she lied. The old adage which says,† what a tangled web weave when we first start to deceive†. Don’t worship gold and material possession’s. jealousy and envy are among the greatest of sins and have been the down fall of many. How to cite The Diamond Necklace, Papers

Doing Prison Ministry Together Essay Sample free essay sample

I. IntroductionSince clip immemorial. the prison establishments have ever existed. In the histories of civil societies. prisons have ever been a portion of the construction of administration as the enforcement of the regulation of jurisprudence necessitates the being of prison establishments to imprison mistaking citizens and jurisprudence surfs. All throughout the old ages. the prison establishments continued to be. However. the world of these prison establishments has ever been that of a image that portrays a ugly status. possibly in order to implement barbarous penalties to those who were imprisoned and to picture a status that would be a great hindrance for possible jurisprudence surfs in society. and therefore prevent future offenses. In the assorted Biblical narratives. imprisonment was common topographic point. peculiarly for those who were either captured enemy soldiers or jurisprudence surfs in the community and revolutionists. In the present clip. prison establishments continue to be for more or less the same intents as in the yesteryear. Around the universe merely a few alterations can be observed in the prison systems every bit good as conditions of prison houses. though some developments have been introduced in order to function the rehabilitation of those who are imprisoned. However. prison systems continue to be seen as a topographic point where the castawaies and undesirables are held. either to function a sentence that has been handed down to them by the justness system or for safekeeping while expecting test. It is in this context that rather a figure of churches and spiritual groups have targeted the prison establishments as fertile Fieldss where the seeds of the Gospel can be spread and harvested subsequently on. This is in response to the Biblical challenge to â€Å"bring out captives from the keeps. from the prison those who sit in darkness† as Isaiah portrays the Lord’s chosen retainer [ 1 ] . and subsequently. in the New Testament. Jesus’ words himself when he said. â€Å"†¦I was in prison and you came to me. † [ 2 ] Furthermore Apostle Paul’s words to the Hebrews continue to animate the churches to make ministry to the captives which says. â€Å"Remember those who are in prison. as though in prison with them†¦ . † [ 3 ] This ardor is what leads different religions peculiarly those from the different Christian groups to parade to these prison establishments to proclaim the Good News. albeit to change over these captives to the religion peculiarly to their group. The message of the Gospel aside. the ardor to change over captives to their ain denominational groups have become a beginning of contention among the different groups and therefore posed a job non merely to the prison system but more so among these Christian groups and with groups of other religions. It is hence the purpose of this paper to look into the ‘whys’ ( or grounds ) and ways of making prison ministry together within the assorted Christian groups and even with other religions. and understanding â€Å"dialogue† as a utile tool in accomplishing this terminal. To this terminal. this paper will besides look into the experience of a peculiar group in Negros Oriental. the Provincial Rehabilitation Commission. in how they were able to really make dialogue early on in their ministry to the captives. II. Current state of affairs of prison ministries and groups making prison ministry in the PhilippinesA. Government Initiatives in the PhilippinesWhile most of the alterations in the manner the authorities dealt with captives merely started go oning in the recent old ages. peculiarly during the term of so President Corazon Aquino. it can besides be noted that the authorities disposal under so strongman President Ferdinand Marcos instituted prison reforms aimed at decongesting the over-crowded gaols all over the state. President Marcos did this by go throughing the Probation Law in 1976. [ 4 ] President Corazon Aquino’s leading is credited for altering the construct of the gaols from establishments of penalty into establishments of rehabilitation. Among other things. the Corazon Aquino disposal symbolically made this alteration by officially mentioning and re-naming the gaols into Rehabilitation Centers. and subsequently on Correctional Institutions. seting more accent on the rehabilitation of captives. Even the word â€Å"prisoner† was changed to â€Å"boarder† or â€Å"vacationer† or merely â€Å"inmate. † In 1991. Pres. Corazon Aquino’s disposal created the Bureau of Jail Management and Penology ( BJMP ) to pull off the municipal and district/city gaols all over the state. entrusted non merely with the humane guardianship of the inmates but every bit good as for their development and general public assistance. [ 5 ] While the BJMP manages the municipal and district/city gaols functioning as impermanent keeping installations for inmates expecting condemning. the National Penitentiaries managed by the Bureau of Corrections every bit good as the assorted Provincial Jails managed by the Provin cial Governments continue to run under more or less the same authorization as that of the BJMP. The commonalty among these establishments is the acknowledgment of the Five Pillars of the Criminal Justice System in the Philippines. and these are 1 ) the Law Enforcement. 2 ) the Prosecution Service. 3 ) the Courts. 4 ) the Correctional Institution. and 5 ) the Community. Among the five pillars. the Community is regarded as a really of import pillar and is a alone characteristic of the Philippine Criminal Justice System. While the â€Å"Community† is institutionalized in the Barangays. the smallest political unit of the state. [ 6 ] it however is made up of the remainder of the community which. among others. include the churches. This is where the prison ministries of the different churches come in. B. Churches and church-related groups making prison ministry Unfortunately. the United Church of Christ in the Philippines ( UCCP ) as an establishment has non made any concrete advancement when it comes to a nation-wide prison ministry plan. However. there are a figure of local churches spread out in the state who are engaged in their ain prison ministry activities. Furthermore. there are a figure of church members and church workers/pastors who are actively engaged in prison ministries. Noteworthy illustrations of these are the Ellinwood Malate Church in Manila [ 7 ] . and churches within the Negros District Conference peculiarly the Silliman University Church. UCCP Dumaguete. UCCP Sibulan. UCCP Bais and UCCP Manjuyod. A figure of churches in Luzon and Mindanao are besides engaged in prison ministry but do so non in a consistent. regular mode. On the other manus. a more organized Roman Catholic Church through their Episcopal Commission on Prison Pastoral Care ( ECPPC ) has since been actively involved in the prison ministry. [ 8 ] Two other major groups within the Roman Catholic Church are besides into the prison ministry – the Caritas Manila organisation [ 9 ] and the Philippine Jesuit Prison Service. [ 10 ] There are legion other churches that have their ain prison ministries. but most of these churches merely prosecute in the â€Å"spiritual† facet of the ministry. This fundamentally means that their battles with captives are merely in the â€Å"spiritual† affairs such as worship services and Bible surveies. Most of these churches belong to the more fundamentalist-leaning traditions and enterprise to regenerate the lives of the captives by â€Å"converting† them from whatever other denominations they belong into that of their ain. This is where the job normally begins. One scenario that has been painted by some prison perceivers is that captives normally accept Jesus Christ as their Lord and Savior in every group that invites them to and different groups that have â€Å"converted† them will shortly number them as their ain members. Since bulk of the population in the state belong to the Roman Catholic Church. it follows that most of those who are imprisoned belong to the same church. and these are the 1s who are being â€Å"proselytized† by these fundamentalist-leaning churches. While the message of Christ’s redemption is clear and unfastened to all. denominational differences and rank enlisting has been a sore pollex in the prison ministry. In affairs of other non-Christian groups making prison ministry. it can be noted that since bulk of the population are Christians. merely a smattering few belong to other religions such as Muslims. etc. Furthermore. there are no formal certifications related to prison ministries done by these non-Christian groups although visits by persons belonging to these groups who are related to captives have been noticed. III. The Biblical authorization in making prison ministry.There can be no error when we examine the Bible sing prison ministry. As mentioned beforehand. biblical footing abound in support of making out to those who are incarcerated behind bars. Jesus Christ himself commanded the trusters to travel to the prisons as he used such state of affairs in the New Testament fable in the narrative of the concluding judgement. In the transition in Matthew 25:31-46. Jesus commends the righteous for feeding the hungry. welcoming the alien. dressing the bare. and sing those in prison. Jesus so declares. â€Å"Whenever you did this for one of the least of import of these brothers of mine. you did it for me! † ( Matthew 25:40. TEV ) . When we therefore visit and curate to captives and other unfortunates. it is so as if we are ministering to Jesus Christ himself. On the other manus. one of the clearest instructions that we can read in the Bible is the fact that all of us have sinned before God. Romans 3:23 say. â€Å"For all have sinned. and fall short of the glorification of God. † It is hence exactly because of this iniquitous status that we dare travel into prison to state inmates about this God whom we serve. While it is true that most of those who are in prison have broken the jurisprudence of the province. all of us on the other manus have violated the Torahs of God. It is in this peculiar status and credence of such conditions that we go non to boast but to portion about God’s love and forgiveness through the decease of his Son Jesus. and to give hope to them by stating them of Christ’s Resurrection from the dead. IV. Making prison ministry togetherA. Understanding spiritual and inter-faith duologueThe message of hope that is brought to the captives through the assorted prison ministry plans of different groups and churches are strikingly the same. However. as pointed out earlier. one of the jobs of groups coming to the gaols is that with the same message. different groups would set a claim on peculiar captives who have possibly indicated and professed his or her religion through a peculiar denomination or group. This created a job in that the inmates alternatively become baffled as to who’s what and which group is which when it comes to the treatment about the most reliable or the right faith or denomination. Furthermore. this mentality develops an attitude of unhealthy competition in and among these groups functioning the people inside the gaols. The construct of making duologue among these different spiritual groups hence is really relevant in footings of making prison ministry together. The term â€Å"dialogue† in footings of religion dealingss is normally identified with Inter-Faith concerns. However. within the Christian tradition the term that is more frequently used is â€Å"ecumenism† but since rather a batch of groups within the Christian spectrum include those who don’t subscribe to the ideals of ecumenism. the term â€Å"dialogue† would suit in good when we talk about coming together. peculiarly in making prison ministry. We can so name this demand to come together as a demand to come into spiritual duologue with each other in prison ministry. Prison ministry is a missional enterprise of any faith-based group and making mission in our clip today requires that we know how to make duologue or how to prosecute in duologue since most probably those whom we come to make missions with do non belong to one’s ain spiritual group. While mentioning to Christian-Muslim duologue. Chawkat Moucarry in his book â€Å"Faith to Faith† says that mission carried out without a dialogical attack is irrelevant. patronizing. and possibly harmful. On the other manus he says that duologue without a missional position is an academic exercising. likely to be superficial and complacent. [ 11 ] Making duologue in prison ministry nevertheless needs to be understood good. While really frequently when one hears about duologue. what normally comes to mind is the image of a formal conversation between two groups or individuals. However. far from being merely a formal conversation. duologue in this peculiar context can be referred to into different types: duologue of life ( which includes duologue of action ) . academic duologue and religious duologue. [ 12 ] First and foremost is what is called the â€Å"dialogue of life† which takes topographic point in about all topographic points where people live in a community. We can see this in our twenty-four hours to twenty-four hours lives where people of different religions and spiritual orientations co-exist in a community. where these people inter-act in assorted state of affairss and concerns like in a market topographic point. in a bank. in a eating house. inside a public conveyance system and in any topographic point where people portion a common life. This sort of duologue is normally unnoticed but helps in constructing up dealingss in and among members of the community. The duologue of life is farther carried out whenever people come together to work for common concerns such as good administration. battle for peace. justness. human rights and freedom in the community. This is more profoundly known as duologue of action. where people coming from different religion and spiritual orientations come together to work for a common good. This is where most of the work in the prison ministry can be classified. particularly together with other spiritual groups. B. World directions/movements in spiritual and inter-faith duologueThe twelvemonth 1948 saw the coming of age of the motions in inter-religious and inter-faith duologues through the constitution of the World Council of Churches ( WCC ) . an inter-church organisation consisting largely of mainstream Christian churches. With the exclusion of the Roman Catholic Church. which sends commissioned perceivers to meetings. the WCC consists of most of the Orthodox Churches. legion Protestant Churches. including the Anglican Communion. some Baptist churchs. many Lutherans. Methodists. and Presbyterian and other Reformed. a sampling of United and independent churches. and some Pentecostal churches. There are besides some Old Catholic churches who are members of the WCC. [ 13 ] Most. if non all of these member-churches are working towards duologue and in duologue with each other and with other religions. On the other manus. the Roman Catholic Church’s Second Vatican Council in the sixtiess has provided a strong push towards motions in inter-religious duologue in the Roman Catholic churches worldwide. though non by springs and bounds and without any challenges. The Council was instrumental. among other affairs. in the Roman Catholic Church’s apprehension of its relationship to other Christian traditions and other faiths in the universe. [ 14 ] This paved the manner for the Church to slowly embracing duologue in their traffics with other spiritual and faith-based groups in the different facets of church life and mission. With the Roman Catholic Church and most of the other churches within the World Council of Churches traveling into the kingdom of cooperation and apprehension. duologue can so take topographic point down to the simplest look of mission in the local churches. This can be seen in what is and has been go oning in the prison ministry here in the Philippines. peculiarly in the experience of the ministry in Dumaguete City. C. Dialogue in action through prison ministry: the Provincial Rehabilitation Commission ( PRC ) experienceThe Provincial Rehabilitation Commission ( PRC ) is a religious-civic and oecumenic group that runs a attention plan with captives in the metropolis and provincial gaols in Negros Oriental. Philippines. The PRC came approximately as a plan ab initio inspired by an ex-prisoner during the Philippine Martial Law in 1973. and was subsequently joined in his vision by other ex-prisoners and people who identified themselves decidedly with the prisoners’ predicament. Under the protections of the Provincial Government. the group came into being and included non lone persons but every bit good as authorities and non-government establishments. schools and most of all different churches coming from different denominational traditions such as the Roman Catholic Church ( which includes the Sisters of St. Paul every bit good as the Redemptorist Church ) . the United Church of Christ in t he Philippines ( including the Silliman University Church ) . the Seventh-Day Second adventists. The Voice of Zion Church. the local Presbyterian Church ( Koreans ) . March of Faith. and many other smaller church groups. While these groups hold their ain worship services and mass among the captives. they do so in different agendas in regard to each other. However there are times when the PRC holds common oecumenic worship services with about all spiritual groups take parting and these go on during particular occasions like Christmas and the institution’s day of remembrance and other jubilations. [ 15 ] Furthermore. to beef up the ties with and among members of these spiritual groups. invitations to the members of the PRC to go to services of these spiritual groups were extended and attended thereby assisting them understand more each other peculiarly their group’s traditions and strong beliefs. and accordingly ensuing in the constitution of regard for each other’s group. The duologue of action in the PRC happens in the countries of attention where members of churches come together and work in the different countries of attention as defined and set up by PRC. These countries of attention are segregated in the different working commissions which follow: Justice. Religious Services. Health and Hygiene. Social and Cultural. Academic/Education. Diversion. Vocational Skills. Family Life. Promotions. Financial. and Post-Release Care. Members to these working commissions normally come from the different church and spiritual groups within the PRC. The Justice commission plants in assisting follow-up instances of inmates in the tribunals and possibly with the attorneies in doing certain that the instances move and are non rendered forgotten as was normally the instance. This undertaking is really of import as there had been instances in the yesteryear where captives who were subsequently on declared guiltless languish inside the gaol for old ages because the tribunals. swamped with a batch of instances. have non been able to delve in to their records. Following up of instances by voluntaries from different spiritual groups is a really good illustration of duologue in action where people come together to work for a common good. peculiarly in puting free those who are wrongly accused or have been pine awaying in gaol waiting for their instances to thrive. While the Religious Services are done by churches. the remainder of the other working commissions. like the Justice commission. are populated by different voluntaries coming from the different spiritual groups who have committed themselves to the prison ministry work. These groups hence have been working harmoniously together in a â€Å"dialogue of action† in prosecuting their mission and ministry together those who are in prison. For about 40 old ages now. this ministry has been traveling on. turn outing that so â€Å"dialogue of action† can be done as a duologue in action every bit long as people come together for a common docket and are willing to put aside differences and work together for the common good of the community. V. ConclusionComing together and working for a common good is a really baronial act but in world is really hard to accomplish particularly when differences among the people is caused by spiritual and faith-based strong beliefs. However. understanding what duologue is all about and understanding that coming together and puting aside difference without needfully depriving one’s ego of one’s individuality by esteeming others and their uniqueness provide for the best chance of achieving peace in the community every bit good as accomplishing the mission that is common to all concerned. The Provincial Rehabilitation Commission ( PRC ) has proven this for about 40 old ages now since its initiation and it continues to make so in order to go on every bit good to react to Biblical authorization to see and care for the captives among us. This terminal has been met and continually being met in peaceable coming together of the community belonging to the different spiritual and faith traditions. This is done through the different countries of duologue of action through the different working commissions with members coming from different groups who do their work together. Through this work. many have been blessed and captives have been â€Å"set free† non merely from the confines of their prison cells but from the bondage of force. hatred. unforgiveness and wickedness every bit good. Bibliography â€Å"Episcopal Commission on Prison Pastoral Care ( ECPPC ) . † CBCP Online. hypertext transfer protocol: //cbcponline. net/v2/ ? p=1120. Bureau of Jail Management and Penology. hypertext transfer protocol: //www. bjmp. gov. ph/about. hypertext markup language. Caritas Manila. hypertext transfer protocol: //www. caritasmanila. org. ph/restorativejustice. php. Cruz. Emmanuel Noel A. . et. Al. â€Å"The Probation Law. † The Probation Law Journal. Volume 52. No. 1. ( February 1977 ) . Ellinwood Malate Church Christian Witness A ; Service. hypertext transfer protocol: //ellinwoodph. com/cws. php. Manaloto. Aires. The Fifth Pillar of the PCJS is the Community. hypertext transfer protocol: //youwerenoteventhere. blogspot. com/2011/08/fifth-pillar-of-pcjs-is-community. hypertext markup language. Moucarry. Chawkat. Faith to Faith: Christian religion and Islam in duologue. England: Inter-Varsity Press. 2001. Philippine Jesuit Prison Service. hypertext transfer protocol: //www. jesuitprisonservice. org/ . Provincial Rehabilitation Commission Fact Sheet/Brochure. The Holy Bible. English Standard Version. Good News Publishers. 2001. The World Council of Churches. hypertext transfer protocol: //en. wikipedia. org/wiki/World_Council_of_Churches. Vatican II Voice of the Church. hypertext transfer protocol: //www. vatican2voice. org/ . World Council of Churches. Guidelines on Dialogue with People of Living Faiths and Ideologies. Geneva. Switzerland: WCC Publications. 1990. ———————–[ 1 ] Isaiah 42:7[ 2 ] Matthew 25:36[ 3 ] Hebrews 13:3[ 4 ] Emmanuel Noel A. Cruz. et. Al. â€Å"The Probation Law. † The Probation Law Journal. Volume 52. No. 1. ( February 1977 ) : 89-106. [ 5 ] Bureau of Jail Management and Penology ( hypertext transfer protocol: //www. bjmp. gov. ph/about. hypertext markup language ) . [ 6 ] River airesManaloto. The Fifth Pillar of the PCJS is the Community ( hypertext transfer protocol: //youwerenoteventhere. blogspot. com/2011/08/fifth-pillar-of-pcjs-is-community. hypertext markup language ) . [ 7 ] Ellinwood Malate Church Christian Witness A ; Service ( hypertext transfer protocol: //ellinwoodph. com/cws. php ) [ 8 ] Episcopal Commission on Prison Pastoral Care ( ECPPC ) . CBCP Online ( hypertext transfer protocol: //cbcponline. net/v2 / ? p=1120 ) . [ 9 ] Caritas Manila ( hypertext transfer protocol: //www. caritasmanila. org. ph/restorativejustice. php ) [ 10 ] Philippine Jesuit Prison Service ( hypertext transfer protocol: //www. jesuitprisonservice. org/ ) [ 11 ] Chawkat Moucarry. Faith to Faith: Christian religion and Islam in duologue ( England: Inter-Varsity Press. 2001 ) . 20. [ 12 ] World Council of Churches. Guidelines on Dialogue with People of Living Faiths and Ideologies ( Geneva. Switzerland: WCC Publications. 1990 ) . VII. [ 13 ] The World Council of Churches ( hypertext transfer protocol: //en. wikipedia. org/wiki/World_Council_of_Churches ) . [ 14 ] Vatican II Voice of the Church ( hypertext transfer protocol: //www. vatican2voice. org/ ) . [ 15 ] Provincial Rehabilitation Commission Fact Sheet/Brochure