Christ Figure In How To Read Literature Like A Professor

Nearly everyone is familiar with the character of Christ. While understandings of Christ as a figure of faith may vary, he is universally recognized as a historical figure. The world knows that Christ was called “Son of God,” he called people to love, and he died a painful death on the cross. He has become such an important figure that images of him show up frequently in literature. Thomas Foster, author of How to Read Literature Like a Professor, outlines a wide range of characteristics common in Christ-like figures. In his list of descriptors, Foster suggests characters might be Christ figures if they have wounds reminiscent of the crucifixion, suffer in agony, or are self-sacrificing—and this is only the beginning of his list (126). Readers repeatedly identify Christ figures in literature, both because of the well-known characteristics Foster describes in his chapter on Christ figures and because readers find them through their own understandings. In Yu Hua’s

novel To Live, the main character’s son, Youqing, is a Christ figure who contributes to the theme of personal growth in his father Fugui.
To Live tells the tragic but inspiring story of Fugui Xu and his family living in twentieth century China through Fugui’s reflective narration. Fugui’s family members, including his parents, wife Jiazhen, daughter Fengxia, and son Youqing, as well as other relatives and friends, each ultimately die while Fugui continues to live. Each character plays an important role in how and why Fugui lives his life, even after experiencing tragedy and hardships. Hua creates these characters as familiar individuals in a variety of ways, particularly in Youqing because of his Christ-like characteristics and actions.
Youqing’s Christ-like characteristics become apparent through Foster’s description of a Christ figure. Foster first suggests that characters in literature do not need to possess all the characteristics of Christ, just some of them (130). As a young boy, Youqing demonstrates several of the characteristics Foster lists, including being “self-sacrificing,” using a “humble mode of transportation,” and coming to “redeem an unworthy world” (126). Another important point Foster makes is that “Christ figures are where you find them, and as you find them. If the indicators are there, then there is some basis for drawing the conclusion” (130). Though Foster does not specify these characteristics, Youqing is also a Christ figure because he is a “Good Shepherd” and has a relationship with his father that resembles the relationship between Christ and God. The combination of characteristics Foster lists and other familiar ideas of Christ help to form an image of Youqing as a Christ figure.
One of the most prominent characteristics in Youqing is how he continually makes sacrifices for those around him, much like Christ.

Youqing first makes considerable sacrifices for his family by caring for their lambs. In the novel, his father Fugui explains how the “family’s two lambs relied entirely upon Youqing to feed them. Doing such hard work at home took away from Youqing’s time, so he always had to run to school…One time it snowed but he still ran to school barefoot in the snow” (99-100). In his care of the lambs, Youqing makes a physical sacrifice by running barefoot through the snow. He also sacrifices his time and energy, which is particularly notable because he is just a ten-year-old child. Even Fugui notices and shows concern for his child when he notes, “he looked pathetic, being just that age when kids never want to get up” (98). Still, Youqing does what he knows is necessary for the survival of his family. At the same time, Fugui grows as a father by showing concern for his son’s

sacrifices.
Christ’s ultimate sacrifice came at the end of his life when he died to save others. Similarly, Youqing’s ultimate sacrifice comes when he dies for his principal during her delivery. Because the principal needs a transfusion, Youqing proudly donates his own blood. Fugui describes Youqing as “so ecstatic” because his blood type was the only one that matched (150). Unfortunately, Youqing could not know that “the people in the hospital wouldn’t stop taking [his] blood” (150). Eventually, Youqing dies because of his sacrifice for the principal.
While Fugui finds his death heartbreaking, the sacrifice led to good things. Not only does the principal survive, but Fugui is also able to reunite with her husband, Fugui’s old friend Chunsheng. Reconnecting with Chunsheng helped Fugui to regain control over his rage about Youqing’s death. He says, “No longer did I want to kill anyone. Who could have guessed that Chunsheng would suddenly appear?” (156). While the pain of Youqing’s death lingers some, the boy was able to give his life like Christ so others could healthy, happy lives. Through his death, his father Fugui grows as a person because he is able to move past his anger and heartbreak.
Related to Youqing’s sacrifice is his role in his family’s life. Like Christ, who came to redeem a world full of people who were not worthy of his sacrifice, Youqing was born into a family that needed him, but did not deserve him. Even Fugui admits to this: “When he was still in Jiazhen’s stomach I had hit him, so he was scared of me” (91). Even before he was born, Fugui treated Youqing poorly. Later, as a young child, Youqing did not want to speak to Fugui he felt mistreated. Fugui is unworthy of his son’s love, but Youqing grows up to have a positive impact on Fugui and the rest of his family.
Not only is Youqing a son (and thus highly valued in the Chinese society), but he also brings happiness and support to his family. When his wife first returns from the city with baby Youqing, Fugui shares how “as soon as Jiazhen came back, our family was complete,” particularly Youqing’s presence made his daughter Fengxia happier (56). Unfortunately, Fugui realizes “he came to suffer with me. I feel it’s my son I’ve let down the most” (57). Fugui feels unworthy of his son and sorry that the child had been born into a tragedy- and poverty-stricken family. Still, Youqing brings the family together when he is born, and as he grows, he helps support the family by caring for the lambs. His father Fugui shows personal growth through is realization of why his mistakes make him unworthy of Youqing’s love and sacrifice.
Another connection Youqing has with Christ is how he travels. Christ is known for travelling on foot when he was teaching. Youqing travels using a similar humble mode of transportation, but instead of walking like Christ, he runs everywhere. Because of the lambs, the need to go to school, and the family’s home in the country, he travels long distances on foot. His running bothers Fugui because of the condition of his shoes: “What kind of shoes were these? The soles were worn so thin that they were almost unwearable, and the laces and front part of one shoe had completely fallen off” (99). While Christ did not run, he travelled on foot and presumably had dirty, worn shoes comparable to Youqing’s.
Youqing’s humble mode of transportation also becomes an important part of his character later on. After winning a race at his school, Youqing stays humble and minimizes his success. Fugui observes that “after finishing, he didn’t even have to struggle to catch his breath. One at a time, he just lifted up the soles of his feet, wiped them on his pants, and put on his cloth shoes as if nothing had happened” (129). Both his interaction with Fugui and the physical state of his body after running a long distance helps maintain Youqing’s modesty because he does not boast winning. Like Christ, Youqing travels humbly, unconcerned about how he gets where he needs to be. His father Fugui grows through this mode of transportation because he sees his son’s success during a time when he is frequently frustrated with Youqing.
Youqing’s sacrifice for his lambs has already been established, but his relationship with the lambs also defines him as a Christ figure. Christ, who is often called the “good shepherd,” also cared for sheep, though not literally (The HarperCollins Study Bible, John 10:11). Fugui describes how his son cares for the family’s lambs: “Youqing would bring grass to them three times a day… and give his two lambs a hug” (104). Not only does Youqing care for the lambs, but he also puts them before himself and mourns their eventual death because of their importance. Fugui observes Youqing after school, when “he had to cut more grass, and only after he fed the lambs he would eat himself” (98). Later, after the lambs are killed to feed the community, “Youqing was inside, weeping so hard his shoulders were shaking. ‘They took my lambs and slaughtered them,’ he whimpered. ‘They killed both of them’” (119). The death of the lambs is particularly traumatizing for Youqing and he weeps because of his love for them. Christ cared for his sheep (followers) in a way similar to how Youqing cares for his lambs, both because he loves them and his father needs him to help for the family’s survival.
The final, and perhaps most significant characteristic Youqing shares with Christ, is a relationship between father and son. Though not all who know about Christ believe in God as his father, the important relationship between God (the father) and Christ (the “Son of God”) is a focal point for Christianity. On the darker side of this relationship, Christ cries out, “My God, my God, why have you forsaken me” during his crucifixion because God called him to die (The HarperCollins Study Bible, Mark 15:34). Hua creates a similar situation between Fugui and Youqing: “I hit him with all my strength…He started wailing like a baby, but I didn’t care… But Youqing was, after all, still a kid, and before long he really couldn’t take it. He begged me, ‘Daddy, please don’t hit me” (94). Youqing cries out in pain to his father just like Christ and in both instances, the sons are at the mercy of their fathers, begging for an escape to their physical and emotional pain.
In contrast to this painful image, this relationship between father and son is shown in a loving, positive light. Fugui still demonstrates love for his son various times throughout To Live. Fugui reminisces of Youqing: “I realized that I would have to start being more careful about scolding him and hitting him… I bought Youqing five fen worth of candy. This was the first time that I had bought anything for my son. I felt I should show Youqing that I loved him” (123). Most importantly, Fugui grows from mistreating his son to loving him and recognizing the importance of demonstrating that love. Like God with Christ, Fugui has a complex and meaningful relationship with Youqing.
Throughout To Live, Fugui grows as a father and human because of his relationship with Youqing. This is evident in his movement from beating his son to realizing that Youqing needs his love. He grows as he moves his attention from Youqing’s ruined shoes to his success as a runner and when he moves past Youqing’s death and reconnects with his old friend Chunsheng in the hospital. Foster suggests that Christ figures are present in literature because “the writer wants to make a certain point. Perhaps the parallel deepens our sense of the character’s sacrifice…Maybe it has to do with redemption, or hope, or miracle” (132). In the case of To Live, Hua uses Youqing not only to share a kind, caring, and innocent character like Christ in a tragedy-ridden story, but to also emphasize a theme of growth that is evident in Fugui because of his son. The life and death of Christ undoubtedly provide meaning for the Christian life. Similarly, Youqing, as a Christ figure, provides meaning for the lives of the people closest to him, particularly his father Fugui.