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Beowulf compared to christians
Beowulf compared to christians
Beowulf an overview
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Contradictory Christian Elements in Beowulf
In Beowulf the Christian element, which coexists alongside the pagan or heathen, sometimes in a seemingly contradictory fashion, is many faceted.
Certainly the Christian element seems to be too deeply interwoven in the text for us to suppose that it is due to additions made by scribes at a time when the poem had come to be written down. The Christian element had to be included by the original poet or by minstrels who recited it in later times. The extent to which the Christian element is present varies in different parts of the poem. In the last portion (2200–3183) the number of lines affected by it amounts to less than four per cent., while in the section dealing with Beowulf’s return (1904–2199) it is negligible. In the earlier portions, on the other hand, the percentage rises to about ten percent (Ward v1,ch3,s3,n16). The Christian element is about equally distributed between the speeches and the narrative.
While the poet’s reflections and characters’ statements are mostly Christian, the customs and ceremonies, on the other hand, are almost entirely heathen/pagan. This fact seems to point to a heathen work which has undergone revision by Christian minstrels. In the case of cremation mentioned in reference to Hildeburh’s family in The Finnsburh Episode and in relation to Beowulf at the end of the poem, which is the prevalent form of funeral rite found in the poem, this practice had probably passed out of use by the time the poem was starting to be Christianized, so such passages could not excite the repugnance among the Christian listeners in the audience.
The Christianity of Beowulf is of an indefinite and undoctrinal type. The minstrels ...
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...dictory fashion; it is a many-faceted subject to study.
BIBLIOGRAPHY
Alexander, Michael, translator. The Earliest English Poems. New York: Penguin Books, 1991.
Bloom, Harold. “Introduction.” In Modern Critical Interpretations: Beowulf, edited by Harold Bloom. New York: Chelsea House Publishers, 1987.
Chickering, Howell D.. Beowulf A dual-Language Edition. New York: Anchor Books, 1977.
Frank, Roberta. “The Beowulf Poet’s Sense of History.” In Beowulf – Modern Critical Interpretations, edited by Harold Bloom. New York: Chelsea House Publishers, 1987.
The Holy Bible, edited by dom Bernard Orchard. San Francisco: Ignatius Press, 1966.
Ward & Trent, et al. The Cambridge History of English and American Literature. New York: G.P. Putnam’s Sons, 1907–21; New York: Bartleby.com, 2000
The theology which appears in the Christian allusions in Beowulf is very vague and indefinete: there is no mention of Christ, the saints, miracles, Mary His Mother, specific doctrines of the church, martyrs of the church, the New Tes...
We hear sayings everyday such as “Looks don’t matter; beauty is only skin-deep”, yet we live in a decade that contradicts this very notion. If looks don’t matter, then why are so many women harming themselves because they are not satisfied with how they look? If looks don’t matter, then why is the media using airbrushing to hide any flaws that one has? This is because with the media establishing unattainable standards for body perfection, American Women have taken drastic measures to live up to these impractical societal expectations. “The ‘body image’ construct tends to comprise a mixture of self-perceptions, ideas and feelings about one’s physical attributes. It is linked to self-esteem and to the individual’s emotional stability” (Wykes 2). As portrayed throughout all aspects of our media, whether it is through the television, Internet, or social media, we are exploited to a look that we wish we could have; a toned body, long legs, and nicely delineated six-pack abs. Our society promotes a body image that is “beautiful” and a far cry from the average woman’s size 12, not 2. The effects are overwhelming and we need to make more suitable changes as a way to help women not feel the need to live up to these unrealistic standards that have been self-imposed throughout our society.
...hem greatly. The Beowulf poet makes sure to include small but meaningful references to the paganistic background of the epic poem. There are too many pagan symbols scattered throughout the work to be ignored, and too many rules of the Christian religion are broken by the characters of the poem for an argument to be made against the paganism of Beowulf. Also, we must not forget that ideas such as fate and revenge, which are shunned in Christianity, are two of the main themes in this story. Consequently, even though the Beowulf poet may have been Christian, as for the poem itself, all signs point towards paganism.
Shippey, T.A.. “The World of the Poem.” In Beowulf – Modern Critical Interpretations, edited by Harold Bloom. New York: Chelsea House Publishers, 1987..
In the epic poem Beowulf, the struggle between good and evil reveals its omnipresence in even the oldest of tales. The many allusions and symbols throughout the story relate to Christianity and other Pagan beliefs. By looking at them, it becomes apparent that the author of Beowulf believed that the constant war between good and evil is not only fought by the common man but also in the ranks of their highest esteemed rulers and warriors, and even in their dreaded nightmares where monsters lurk and wait for the death of man. Beowulf was written during the budding of Christianity in England, when it was newly forming. In the story there are obvious references to Christian rituals.
Tolkien, J.R.R.. “Beowulf: The Monsters and the Critics.” In Beowulf – Modern Critical Interpretations, edited by Harold Bloom. New York: Chelsea House Publishers, 1987.
Nio, T. (2003). Cultivation and social comparison of the thin-ideal syndrome: The effects of media exposure on body image disturbance and the state self-esteem of college women. School of Journalism in the Graduate Scho, 105-113.
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Tiggemann, M., & Polivy, J. (2010). Upward and downward: Social comparison processing of thin idealized media images. Psychology of Women Quarterly, 34(3), 356-364. doi:10.1111/j.1471-6402.2010.01581.x
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