Interpretative essays

Interestingly, Christ’s  exodus  not only recapitulated the return of Israel to the land but also the advent of God dwelling with his people. For Christ's return to Israel was also the return of God dwelling in the tents of Shem. In these ways Christ  filled to overflowing  the exodus. And, in this sense, Hosea’s recall of the exodus has a projective role because it is connected both to the past Exodus event and to God’s redemptive commitment to Israel yet unrealized. When Matthew considers the words of Hosea he is not merely saying, "Gee, isn’t this interesting how both Israel & Christ returned to the land from Egypt." What he is communicating must not merely be analogical correspondence. Isn’t Matthew also saying, "What Hosea hoped for, the redemption of Israel from sin, was fully realized in Christ?"

This kind of journalism requires, I believe, a somewhat different ethical stance for journalists. In classic journalism, it’s the reader who is identified as what media ethicist Stephen Bates calls the “client” — the person the journalist is serving above those he is writing about and above those who employ him. That makes sense because the institution of American journalism is justified and protected by the First Amendment, which is meant to serve neither journalists nor subjects but the public interest. Yet when writing about the intimate lives of ordinary people, I believe journalists must adopt a hybrid ethical outlook closer to the one Bates says anthropologists use when writing about their normally ordinary subjects: “The anthropologist must do everything within his power to protect their physical, social and psychological welfare and to honor their dignity and privacy.”

Interpretative essays

interpretative essays

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