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Anglo saxon period
Christianity in the Middle Ages
Christianity in the Middle Ages
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The Wanderer: A struggle with Faith
In the Anglo-Saxon poem, The Wanderer, the narrator describes a man
who is having a religious struggle between his old pagan traditions
and the new Christian Philosophy. Anglo-Saxons believed in fate, fame,
and treasure; and that one could not easily change his life. The
Christian Religion believed of an afterlife in Heaven or Hell, and
where one would go depended on their actions during their human life.
Since Christians did believe in an afterlife, they did not believe in
pagan philosophy; instead they believed God was in control of
everything, and things in their life happened for a reason. Following
this concept, defeat and misfortune were easier to accept, because if
one suffered a horrible life on Earth, he would be rewarded for his
misery in the afterlife. The speaker of the poem describes a great
loss, remembering the time when he was happy with his kinsmen, “Thus
spoke such a ‘grasshopper’, old griefs in his mind, cold slaughters,
the death of dear kinsmen….None are there now among the living to who
I dare declare me thoroughly, tell my hearts thought” (6-12). The
strongest relationship during the Anglo-Saxon time was through
comitatus, and with the death of his lord and kinsmen, this was taken
away from him. Now without his support system of his comitatus the
speaker is lost, and becomes a wanderer. The horrible experience he
has had of losing his lord has shaken his traditional Anglo-Saxon
beliefs, and he looks toward Christianity for a different answer.
During the time period in which The Wanderer was written, the
Anglo-Saxons were torn between the familiar pagan beliefs they have
always followed; and the new hope that the Christian philosophy had
brough...
... middle of paper ...
... should care too fast
be out of a man’s breast before he first know the cure: a warrior
fights on bravely. Well is it for him who seeks forgiveness, the
Heavenly Father’s solace, in whom all our fastness stands” (104-108).
This line shows how the narrator still remembers God’s eternal love
for those who suffer, as well as knowing that there is a life in
heaven after his earthly life. The Wanderer reflects the traditional
Anglo-Saxon beliefs, as well as captures the speaker’s efforts to find
the answers to his deepest questions. His faith in the Anglo-Saxon
culture has been shaken, because it has not treated him well. Not only
did he lose his comitatus, but it also forced him into the outcast
existence that he must live. Even as he turns to Christianity for an
answer and direction, he cannot help looking back fondly on the
traditions that were part of him.
Finding a way in life can be difficult. Following that way can be even more difficult, especially when it goes against someone's origin. In Acts of Faith, Eboo Patel tells his story of what it was like to struggle through finding himself. Patel asks the question of "How can I create a society of religious pluralism?" throughout the book, and raises implications about what our children are being taught in different societies throughout the world.
My initial response to the poem was a deep sense of empathy. This indicated to me the way the man’s body was treated after he had passed. I felt sorry for him as the poet created the strong feeling that he had a lonely life. It told us how his body became a part of the land and how he added something to the land around him after he died.
Such comments as, “I pray to God his nekke mote to-breke” quickly reveal that the ver-bal game of “quite” involves much more than a free meal to the Reeve in “The Canterbury Tales” (I 3918). This overreaction, which grabs the attention of the audience and gives it pause, is characteristic of the Reeve’s ostensibly odd behavior, being given to morose speeches followed by violent outbursts, all the while harboring spiteful desires. Anger typifies the Reeve’s dialogue and his tale, which begs the question why. It appears to be a reaction to the Miller’s insults, but they are not extreme enough to provoke such resentment. He seem-ingly has no hesitation in articulating his bitterness, yet he and his story are as much marked by suppression as expression. Silence resounds as loudly as any noise in the Reeve’s Prologue and Tale. The reader is as puzzled by his utterances as the lack of them: his sudden sermon on death is matched by the quietness of two couples copulating in a small room of five, none of which are able to hear what the others are doing. The reality is that the behavior of the Reeve and the characters in his tale are not random or unaccountable. The Reeve is continually si-lenced by other pilgrims and himself, which is paralleled in his tale, and in turn suppresses his emotions, which leads to even more explosive conduct.
Christopher “Alexander Supertramp” McCandless was a dreamer. However, unlike most of us nowadays, Christopher turned his desire for adventure into reality. Similar to Buddha, he gave up his wealth, family, home, and most possessions except the ones he carried before embarking on his journey. He traveled by various methods, mostly on foot, to eventually reach his desired goal in the Alaskan wilderness. Unfortunately, due to various mistakes, Christopher ultimately passed and his body was found in a neglected Fairbank City Transit Bus. His motivation to achieve his goal was based on the many aspects of his life. Chris’s dysfunctional family weighed heavily on him, one prime reason for driving him onto the road of freedom.
After reading Courageous Faith: Life Lessons from Old Testament Heroes, the biblical hero I most relate to is Joshua. Joshua succeeded Moses as the leader to lead the Israelites into the promise land. The promise land was prosperous but filled with many strong cities and armies. Joshua had to place his faith in God and His promise that the Israelites will conquer the land. Joshua and the new generation of Israelites had faith in God and they went into the promise land even without a battle plan. They placed faith in God before their fears and concerns. “God was telling Joshua to put Him first, and then he would be prosperous and successful” (Hindson, 77). Joshua obeyed God’s battle plan instead of being afraid and make his own battle plan. The
Pagan concepts are intertwined in this work, as is the nature of the time period. Fame was very important. Receiving status allowed one to prosper in this time and receive the best out of their life. Beowulf is enthralled with the idea of fame as he fights Grendel, but it is balanced out and reconciled with Christianity by his desire to protect his people. Vengeance was brought out when Beowulf tells Hrothgar to not grieve and that “It is always better to avenge dear ones than to indulge in mourning” (72 Simpson & David). Honor is disregarded when Beowulf’s men leave him to fight with the dragon. Wilgaf shames them and it can be inferred that they will be disregarded as warriors and nobles for their behavior. Protecting one’s master was essential during that time to receive food and shelter, in addition to having the Gods’ favor (Lawson). Christianity makes an appearance when it references the antagonist, Grendel, “a fiend out of hell” (43 Simpson & David) and the protagonist, Beowulf, whom the “Holy God, in His goodness, guided…to the West-Danes, to defend [Hrothgar and his subjects] from Grendel” (49 Simpson & David). Christianity was a prominent influence for authors of the Anglo-Saxon time period. The Christians had faith in God’s ability to determine their fate. If they lost a contest then God has decided they are not worthy of winning. Every day they will try to prove they are holy enough to have God’s grace and be saved from eternal damnation. The literature written was a reminder to the people to always do what is right and to avoid sinning. Because the only people who could write were priests, religion was added into stories when they were written and when previous works were transcribed. The presence of the church was ever present to ensure the obedience of the people. If all they were exposed to was religion that
The two men wander in exile and are inherently unhappy yet the Wanderer in the end is redeemed in death before the Kingdom of Heaven. The Wanderer is rewarded at the end of the poem with the gift of heaven with “help from our Father in Heaven where a fortress stands for us all”. (115) Heaven was the Wanderers just reward for an unjust life on earth. The Wanderer is doomed to walk the earth literally encased in his grief of life but never to speak of his agony. If he does not speak of his trials and tribulations then the afterlife will be his just
One argues that today we have a crisis of belief, not a crisis of faith. To explain this crisis, I will briefly examine the relationship between faith and belief, explain why cultural shift is important to note when trying to understand religious issues, go into detail on the three hallmarks of each of the two cultures by showing how they compare to each other, show how Tillich’s notion of correlation deals with this idea of culture and a crisis of belief, and explain how Marsh’s notion of a “theology of negotiation” (33) fits with Lonergan’s definition and allows him to argue that film can help us raise theological questions.
In this excerpt of Leaves of Grass, Whitman seeks to develop an archetype of “the credulous man,” whose purpose is to represent the personal spirit that leads one to unrestricted faith. By connecting specific formal features, which range from a first person narrative voice to specific diction related to spirituality, Whitman develops a persona that calls to all audiences, linking them to this “credulous man” in a moderately religious context.
As Goodman Brown sets off on his walk into the forest, he believes that there is more good within his community than evil, and that he himself is a good man. He believes that he will follow his wife to heaven. Yet as he talks with his fellow traveler his thoughts are soon swayed. Goodman Brown talks of his father and grandfather and how they never went into the woods on such an errand as himself, for they were honest men and good Christians. Yet his companion tells him of many a sin his relatives had committed and the walks he had taken with them, therefore proving to Goodman Brown that his father and grandfather before him were not perfectly innocent, good people. Goodman Brown says to his companion that the people of New England are a good people of prayer and abide no wickedness. Again, the traveler returns with comments of the church deacon drinking the communion wine and the town selectmen selling...
The oldest epic poem of the Anglo-Saxon period is the tale of good and evil. The crusade of heaven and hell, the bloody war that waged between our hero Beowulf and the infamous Grendel and his mother. But there seem to be two sides to this heroic and yet tragic story of these troubled and arrogant souls.
In the 14th century, war, and violence were prevalent. The Canterbury Tales were written during the Hundred Years War, when the Catholic Church was dealing with the Western schism, and “Against the darkest period of his life…” (Bloom 14). The story is centered on a group of thirty pilgrims who are traveling to the shrine of St. Thomas at Canterbury (Bloom 14). The pilgrims are all focused on a theme which is backed by the story’s underlying tone of religion.
Pope John Paul II once said, “Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth – in a word, to know himself – so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves.” (Fallible Blogma) Based on this significant and powerful quote, one can infer that faith and reason are directly associated and related. It can also be implied that the combination of faith and reason allows one to seek information and knowledge about truth and God; based on various class discussions and past academic teachings, it is understood that both faith and reason are the instruments that diverse parties are supposed to use on this search for truth and God. There are many stances and viewpoints on the issues of faith and reason. Some believe that both of these ideas cannot and should not be combined; these parties deem that faith and reason must be taken as merely separate entities. However, this writer does not understand why both entities cannot be combined; both terms are so closely compatible that it would make sense to combine the two for a common task. Based on various class discussions and readings, there are many philosophers and theologians who have certain opinions regarding faith, reason and their compatibility; these philosophers include Hildegard of Bingen, Ibn Rushd, Moses Maimonides, and St. Thomas Aquinas. The following essay will examine each of the previously stated philosopher’s viewpoints on faith and reason, and will essentially try to determine whether or not faith and reason are ultimately one in the same.
How typical in terms of subject, theme, structure and versification is Faith Healing by Larkin? Philip Larkin's Faith Healing In 1964, Philip Larkin published his third book of poetry, entitled 'The Whitsun Weddings'. One of the many critically acclaimed poems was 'Faith Healing'. In this essay, I intend to explore how typical this poem is in terms of subject, theme, structure and versification. In Faith Healing, women flock to an American Faith Healer for a blessing.
Living in a period of important religious and cultural flux, John Milton's poetry reflects the many influences he found both in history and in the contemporary world. With a vast knowledge of literature from the classical world of Greek and Roman culture, Milton often looked back to more ancient times as a means of enriching his works. At other times, however, he relies on his strong Christian beliefs for creating spiritually compelling themes and deeply religious imagery. Despite the seemingly conflicting nature of these two polarized sources of inspiration, Milton somehow found a way of bridging the gap between a pagan and a Christian world, often weaving them together into one overpowering story. The pastoral elegy Lycidas, written after the death of a fellow student at Cambridge, exemplifies this mastery over ancient and contemporary traditions in its transition from a pagan to a Christian context. Opening the poem in a setting rich with mythological figures and scenery, then deliberately moving into a distinctly Christian setting, Milton touches upon two personally relevant issues: poetry and Christian redemption. In this way, Lycidas both addresses the subject of being a poet in a life doomed by death and at the same time shows the triumphant glory of a Christian life, one in which even the demise of the poet himself holds brighter promises of eternal heavenly joy.