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Religion in the works of flannery o'connor
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The Essex and Hazel Motes in Wise Blood by Flannery O'Connor
In her 1952 novel Wise Blood, Flannery O'Connor presents Hazel Motes's Essex automobile as a symbol for Hazel himself. The car's dilapidated state corresponds to Motes's own spiritual decay; however, the initial quality of the car's workmanship corresponds to Hazel's Christian upbringing, which he cannot deny in spite of himself. Motes's identification with and reliance upon his car as a means of escape becomes ironic as the Essex continually fails to deliver him from his demons; Hazel's dependence on his car (despite his contentions that he is not concerned with material possessions) actually holds him back.
O'Connor writes of Motes's Christian childhood in chapter one of Wise Blood, in which Hazel associates his cramped berth on the train with memories of entrapment from his youth. Hazel thinks back to "the first coffin he had seen with someone in it," which belongs to his grand father: "His grandfather had been a circuit preacher, a waspish old man who had ridden over three counties with Jesus hidden in his head like a stinger. When it was time to bury him, they shut the top of his box down and he didn't make a move" (O'Connor 9). The grandfather is a powerful influence on Hazel, imprinting Hazel's consciousness with the image of a traveling evangelist who preaches from the nose of an automobile. O'Connor writes that Hazel "knew by the time he was twelve years old that he was going to be a preacher" (10); Hazel has not only a profession to pursue but also a prototype to model himself on. Hazel's associations of entrapment with Christianity and automobiles prove meaningful throughout the novel as he embarks upon his own career as a "preacher" and develops a r...
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...d, the Essex, with its roles as home, pulpit, coffin, and metaphor for Hazel Motes himself, is the "driving" force of Wise Blood.
Works Cited
Allen, William Rodney. "The Cage of Matter: The World as Zoo in Flannery O'Connor's Wise Blood." American Literature: A Journal of Literary History, Criticism, and Bibliography 58:2 (1986): 256-270.
O'Connor, Flannery. Three by Flannery O'Connor. New York: Signet, 1983.
Paige, Linda Rohrer. "White Trash, Low Class, and No Class at All: Perverse Portraits of Power in Flannery O'Connor's Wise Blood." Papers on Language and Literature 33:3 (1993). 325-333.
Ragen, Brian Abel. A Wreck on the Road to Damascus: Innocence, Guilt, and Conversion in Flannery O'Connor. Chicago: Loyola UP, 1989.
Tate, J.O. "The Essential Essex." The Flannery O'Connor Bulletin 12 (1983): 47-59.
Wrestling, Louise. “Flannery O'Connor's Mothers and Daughters.” Twentieth Century Literature 24.4 (1978): 510-522. JSTOR. Web. 22 Nov. 2011.
1) O’Connor, Flannery, A Good Man Is Hard to Find (Women Writers: Text & Contexts Series). Rutgers University Press, 1993.
After the death of her father, she considers moving away from the neighborhood, realizing how much worse the lack of safety is in the community. Lauren finally preaches what she feels the community should do. Lauren states, “I preached from Luke, chapter eighteen, verses one through eight: the parable of the important window. It’s one I’ve always liked. A widow is so persistent in her demands for justice that she overcomes the resistance of a judge who fears neither God nor man.
A story without style is like a man without personality: useless and boring. However, Flannery O’Connor incorporates various different styles in her narratives. Dark humor, irony, and symbolism are perhaps the utmost powerful and common styles in her writing. From “Revelation” and “Good Country People” to “A Good Man is Hard to Find,” all of O’Connor’s stories consist of different styles in writing.
Scott, Nathan A., Jr. "Flannery O'Connor's Testimony." The Added Dimension: The Art and Mind of Flannery O'Connor. Ed. Melvin J. Friedman and Lewis A. Lawson. New York: Fordham UP, 1966. 138-56.
Flannery O’Connor believed in the power of religion to give new purpose to life. She saw the fall of the old world, felt the force and presence of God, and her allegorical fictions often portray characters who discover themselves transforming to the Catholic mind. Though her literature does not preach, she uses subtle, thematic undertones and it is apparent that as her characters struggle through violence and pain, divine grace is thrown at them. In her story “Revelation,” the protagonist, Mrs. Turpin, acts sanctimoniously, but ironically the virtue that gives her eminence is what brings about her downfall. Mrs. Turpin’s veneer of so called good behavior fails to fill the void that would bring her to heaven. Grace hits her with force and their illusions, causing a traumatic collapse exposing the emptiness of her philosophy. As Flannery O’Connor said, “In Good Fiction, certain of the details will tend to accumulate meaning from the action of the story itself, and when this happens they become symbolic in the way they work.” (487). The significance is not in the plot or the actual events, but rather the meaning is between the lines.
The central theme of Flannery O’Connor’s three short stories is irony. Her stories are parables, that is, short stories with a lesson to be learned.
Life is unpredictable, and through trial and error humanity learns how to respond to conflicts and learns how to benefit from mistakes. Reverend Arthur Dimmesdale from Nathaniel Hawthorne’s The Scarlet Letter is a character who changes and gains knowledge from the trials he faces, but first he has to go through physical, spiritual, and emotional agony. In the midst of all the havoc, the young theologian is contaminated with evil but fortunately his character develops from fragile to powerful, and the transformation Dimmesdale undergoes contributes to the plot’s climax.
Stillinger, Jack, Deidre Lynch, Stephen Greenblatt, and M H. Abrams. The Norton Anthology of English Literature: Volume D. New York, N.Y: W.W. Norton & Co, 2006. Print.
The story begins with Young Goodman Brown departing from his wife. His pretty young wife Faith is immediately identified by the pink ribbons in her hair. “And Faith, as his wife was aptly named, thrust her own pretty head into the street letting the wind play with the pink ribbons on her cap.” (Hawthorne 197)...
Flannery O’Connor lived most of her life in the southern state of Georgia. When once asked what the most influential things in her life were, she responded “Being a Catholic and a Southerner and a writer.” (1) She uses her knowledge of southern religion and popular beliefs to her advantage throughout the story. Not only does she thoroughly depict the southern dialect, she uses it more convincingly than other authors have previously attempted such as Charles Dickens and Zora Neale Hurston. In other works, the authors frequently use colloquialism so “local” that a reader not familiar with those slang terms, as well as accents, may have difficulty understanding or grasping the meaning of the particular passage. O’Connor not only depicts a genuine southern accent, she allows the characters to maintain some aspect of intelligence, which allows the audience to focus on the meaning of the passage, rather than the overbearing burden of interpreting a rather “foreign language.”
Flannery O’Connor did not write to describe beautiful rooms or people living happily ever after; she wrote about the circus, the asylum – the spaces humans have created since the beginning. Wise Blood was her wild, twisted roller coaster ride view of it all. She was determined to show people the faces of the despairing, the fallen, the pretenders and what they looked like in all their predictability, farce and tragedy. Flannery O’Connor hits the reader over the head with a figurative cleaver in Wise Blood and opens them up to the frozen depths of spiritual apathy. She was a transformational Catholic writer from the Protestant South bent on shocking her readers - showing them the truth of who they were – lost souls – through her main character,
Asals, Frederick. Flannery O'Connor : The Imagination of Extremity. University of Georgia Press; Reissue edition. Athens, Georgia, 2007.
...sque, and in Flannery O’Connor’s artistic makeup there is not the slightest trace of sentimentally” (qtd. in Bloom 19). Flannery O’Connor’s style of writing challenges the reader to examine her work and grasp the meaning of her usage of symbols and imagery. Edward Kessler wrote about Flannery O’Connor’s writing style stating that “O’Connor’s writing does not represent the physical world but serves as her means of apprehending and understanding a power activating that world” (55). In order to fully understand her work one must research O’Connor and her background to be able to recognize her allegories throughout her stories. Her usage of religious symbols can best be studied by looking into her religious Catholic upbringing. Formalist criticism exists in “A Good Man is Hard to Find” through Flannery O’Connor’s use of plot, characterization, setting, and symbolism.
The main recurring theme in Flannery O’Connor’s stories is the use of violence towards characters in order to give them an eye-opening moment in which they finally realize their true self in relation to the rest of society and openly accept insight into how they should act or think. This theme of violence can clearly be seen in three works by Flannery O’Connor: A Good Man is Hard to Find, Good Country People, and Everything That Rises Must Converge.