From the many religiously themed works found in the cannon of English literature, “The Dream of the Rood” stands out as one of the most interesting and unique. The author of the poem relays the moving tale of the crucifixion of Christ, but the details of the original biblical account are heavily distorted in the narrator’s dream. Given the blatant divergence from the holy text, it is tempting to question the validity of “The Dream of the Rood” as a genuine Christian work. After all, how can a poem which glorifies the cross and entirely reimagines the Christ be deemed inoffensive to faithful followers of the Bible? To answer this question, it is imperative that the differences between the two be examined. “The Dream of the Rood” tells a story …show more content…
This is a subtle yet important distinction. The Rood tells the Dreamer, “Although I might have destroyed the foes, I stood in place” (cite poem). Later, the Rood also asserts, “. . . therefore I now tower in glory under heaven, and I may heal any one of those in awe of me” (cite poem). Here the cross, not Jesus, has the capacity to prevent the crucifixion as well as provide salvation and healing to any man who looks upon it. The Bible clearly has a markedly different take on that matter, which is shown when Jesus says to his disciple Thomas, “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (cite John 14:6). Although this difference between the Bible and “The Dream of the Rood” may not be as readily obvious as the others, it is perhaps the most glaring inaccuracy of all; as a matter of fact, the importance and power that the poem’s author bestows upon the Rood comes dangerously close to dwarfing the role that Jesus himself is given in the …show more content…
With that in mind, the question then becomes: do these changes distort the story of salvation so thoroughly that the poem cannot be considered a genuine Christian work? Very little of the biblical tale remains intact in the poem. The cross is adorned with gold, jewels, and other earthly treasures; Christ is shown as more of a battle-hungry soldier than a servant of God’s will; and the Rood is itself made holy and powerful, able to defeat Roman centurions and heal mankind. While it could easily be argued that the poet simply strays too far from his source material, “The Dream of the Rood” is redeemed by the fact that it is intended to be the retelling of a dream. This version of Calvary takes place in the subconscious mind of the Dreamer and in a manner that ultimately inspires him to spread the gospel of Christianity. In fact, many people insist that their experiences with the divine are deeply personal, rather than borne out of ritual or tradition, and the same can be said about the Dreamer. “The Dream of the Rood” is his personal encounter with God and serves the purpose of strengthening his
Hughes writing in this story is very visual and enriched with figurative language. “And the whole building rocked with prayer and song”(Hughes 229). Hughes personifies the building and depicts an overwhelming amount of prayer and song. Another example of figurative language is found when he pretends he has seen Jesus. “Suddenly the whole room broke into a sea of shouting as they saw me rise” (Hughes 232). This metaphor sheds light on the intensity of the church at that moment. Comparing the room to a sea, an immense untameable body, exaggerates the situation he was in and portrays him as almost drowning in his
Sund, Judy. "The Sower and the Sheaf: Biblical Metaphor in the Art of Vincent van
2. Wright, James. "Saint Judas." Approaching Poetry, Perspectives and Responses. Ed. Meg Spilleth. Boston: Bedford/St. Martin's, 1997. 70.
Overall, O’Connor use of religious symbols as a literary device has conveyed the message to readers of Christianity and God’s grace. Critics have viewed her work as possessing thought-provoking and deep messages. It is clear that O’Connor attempted to accommodate readers of Christian faith and non-Christian faiths buy painting a picture in a way that most everyone could understand. Her lack of secular censoring in her work along with the vivid characters has helped give new points of view on grace, crime and religion.
Stanley, Tim. "Give Me That Old Time Religion." History Today 63.8 (2013): 50. Academic Search Premier. Web. 28 Feb. 2014.CHURCH, S. D. "Paganism In Conversion-Age Anglo-Saxon England: The Evidence Of Bede's Ecclesiastical History Reconsidered." History 93.310 (2008): 162-180. Academic Search Premier. Web. 28 Feb. 2014.Mayfield, Tyler. "Hebrew Bible." Masterplots II: Christian Literature (2007): 1-7. Literary Reference Center. Web. 28 Feb. 2014.Alward, Emily. "The Soul Of Christianity." Masterplots II: Christian Literature (2007): 1-2. Literary Reference Center. Web. 3 Mar. 2014.Hallissy, Margaret. "Christianity, The Pagan Past, And The Rituals Of Construction In William Golding's The Spire." Critique 49.3 (2008): 319-331. Academic Search Premier. Web. 3 Mar. 2014.
Throughout the novel “a prayer for Owen Meany,” by John Irving, the main character is portrayed as a very religious martyr. In the Christian faith Jesus Christ is a martyr as well. Although there are many differences between the life of Jesus, as depicted in the bible and Owen Meany, there are many similarities as well, so many in fact, that the reader is forced to ponder if these similarities are intentional.
That’s the good news! This poem also encourages us to share that good news with others, so they might also be saved. In the poem both Jesus Christ and the rood are obedient, brave, humble, and made glorious. This reflects goodness in both of their actions. The rood said, “Then this young man stripped himself –that was God Almighty− / strong and courageous; he climbed up on the high gallows, / brave in the sight of many, as he set out to redeem mankind” (38-41). This illustrates Jesus being courageous, humble, and obedient in accomplishing what His Father had sent Him there to do. Also, it shows Jesus’ love for mankind, which is good. The rood continued, “I trembled when the man embraced me; I dared not bow down to earth, / stoop to the surface of the ground, but I had to stand fast” (42-43). This illustrates the roods courage and obedience, rather reverence for what role he played in the course of these
Brown, Raymond. A Crucified Christ in Holy Week: Essays on the Four Gospel Passion Narratives. Collegeville, Minnesota: The Liturgical Press, 1986.
The authors acknowledge that many books have been written on this topic. Their goal is to be unique by focusing on different types of literature (genres) so their readers will understand how to properly interpret them in the context they were written. This review will examine the principles the authors use to interpret the Bible. The review will summarize the book, followed by a critique, and a conclusion.
In the film “The Passion of the Christ” by Mel Gibson the life of Jesus Christ is portrayed to the audience using his interpretation of the historical moment in which Jesus Christ was crucified. In the Gospels: Matthew, Mark, Luke, and John the stories recounted about the life of Jesus Christ are different, because each one was centered to the particular needs of their community. By not following the Gospels word for word Mel Gibson is able to dramatically depict the mercy, love, and salvation Jesus Christ had for the children of God. In doing so Mel Gibson was also able to impact people and have them reflect on the sins they have inflicted on God.
"Open Book Newsletter No. 1: The Bible and Western Literature by Peter J. Leithart January, 1991." Biblical Horizons » No. 1: The Bible and Western Literature. N.p., n.d. Web. 27 Jan. 2014.
Dockray-Miller, Mary. "The Feminized Cross of 'The Dream of the Rood.'" Philological Quarterly 76 (1997): 1-18.
The Rood experiences many common earthly feelings such as embarrassment at being cut down to humility at being chosen to hold the one and only Christ. This develops into an eternal spiritual connection as he develops a loyalty and respect for Him and is, therefore, honored to “stand fast” for Christ. The Rood tells his story so that the Dreamer and the reader can understand that Christ’s suffering and resurrection have provided forgiveness for mankind’s sins. Hope will allow them to live in spiritual grace or as the author says, “to live in glory, when their Lord returned, the Eternal King to His own country.” The Rood presents a truth for living in the physical world by commanding both the Dreamer and the reader to “tell others the events you have seen.” Each person must “seek His kingdom” during their time on
The Chronicles of Narnia are veritably the most popular writings of C.S. Lewis. They are known as children’s fantasy literature, and have found favor in older students and adults alike, even many Christian theologians enjoy these stories from Lewis; for there are many spiritual truths that one can gleam from them, if familiar with the Bible. However, having said this, it is noteworthy to say that Lewis did not scribe these Chronicles for allegorical didactics of the Christian faith, but wrote them in such a well-knit fashion that young readers might understand Christian doctrine through captivating fantasy and thus gain an appreciation for it. With this in mind, and in the interest of this assignment, the purpose of this paper is an attempt to analyze one of the many doctrines of the Christian faith from The Lion, The Witch, And, The Wardrobe (LWW), namely, temptation and how Lewis illustrates it through an individual character, Edmund.
During the 16th century, England was experiencing economic and population growth that sparked the Renaissance style of writing. In A Hymn to God the Father written by English poet John Donne, many issues are addressed about the Christian faith while God’s authority is challenged. When analyzing A Hymn to God the Father, the reader is able to understand the importance of Christianity during the 1600s and how it shaped the English culture.