Faith, Friends and Wordsmithery: A Discussion of Vocation
In professing English literature, pastoring a congregation, and writing poetry, C.S. Lewis, Heidi Neumark, and Kathleen Norris are linked in their search to more fully perceive the face of God in their living and writing. Their spiritual autobiographies account for an evolution in their understandings of vocation and faith, each beholding something akin to what Lewis calls “Joy,” a fleeting desire for something beyond us and this world, often awakened in the written word. Be it writing of the diversity of a South Bronx church in Breathing Space, discerning the meaning of astonishing beauty in English literature detailed in Surprised by Joy, or in poetic reflections of ascetic landscape in Dakota, these authors share how their vocations as wordsmiths link with their identity as Christians.
From early childhood, Lewis was drawn to imaginary worlds of “dressed animals” and “knights in armor” (Surprised by Joy 13). His literary fascination with that beyond what sight alone conceives, to that which stimulates the soul, followed him throughout his life. It is no surprise that he accepted a fellowship at Magdalen in 1925, and went on to teach English literature, Philosophy (“very badly”) and the Greats, given his extensive liaison with the tangible and abstract in literature, as well as his brilliant expertise in several literary canons (215). Within such a world, Lewis embraced an enduring source of “Joy,” elusive and yet persistent, throughout the political chaos of his own life and his dogged rejection of anything resembling the “Christian myth” (215).
Through the written word, Lewis found an understanding of a higher source of living more readily than he’d ever experienced in church or in conversation with various religious spokespeople. Throughout his wretched and then blessed years of schooling, Lewis was haunted by “the Idea of Autumn,” enfleshed through fleeting experiences with “Joy” in poetry. Finding “an unsatisfied desire which is itself more desirable than any other satisfaction” reading great Nordic works, Lewis was “uplifted into huge regions of northern sky” desiring “something never to be described” and then finding himself “at the very same moment already falling out of that desire and wishing” he was back in it (17). This “central story” of his life, this passion for Joy, came to take on many forms as Lewis the boy grew into Lewis the English scholar, and then into Lewis, a Christian. Even after his ultimate conversion to Christianity, the “old stab” of Joy came “as often and as sharply” as “at any time” in his life while reading and writing (238).
The book opens up with the author talking about his journey home from a summer stay in a cabin in the north. The relevance of this is due to his subsequent stop made at his Aunts house along the way. The author notes that she had a “handsome” set of an edition of Lewis' journals. After acquiring the journals from his Aunt the author states that he read them and frequently discussed them with his Aunt, so much so that they even followed the path taken by Lewis and his group of explorers. All of this leads to explaining his love for the exploration that had taken place so many years ago, with his ending statement saying he felt “privileged” to have spent time with Lewis.
Anne Bradstreet’s inability to perfect her work before it was released frustrated her to the point where she internalizes the book’s imperfections as a reflection of herself. Bradstreet uses an extended metaphor of a mother and a child to compare the relationship between herself as the author and her book. Rather than investing her spirit in God, she repeatedly focuses on trying to improve the quality of her writing with no success, “I washed thy face, but more defects I saw” (Bradstreet 13). Like a mother protecting her child, Bradstreet’s attempts to prevent critics from negatively analyzing her work of art (20). Her continuous obsession about people’s opinions consumed in the Earthly world and essentially distracted her from developing a spiritual relationship with God. Bradstreet was enveloped by her dissatisfaction with her to the point of ridiculing herself, “Thou ill-formed offspring of my feeble mind” (1). It was obvious that her mind and spiritual
Appreciation of being in America is a notable trait of what it means to be an American, as a true American enjoys being here. She also notes her discovery of religion by being brought here, and while the “melting pot” is America’s trademark, her recognition of Christianity (75% of Americans recognize themselves as Christians) sparks yet another characteristic of her being an example of an American. Christian or not, her being comfortable with her religion, as she expresses in other poems, is a prime example of Americanism as we encourage everyone to freely express
...re Watching God’.” The Southern Literacy Journal 17.2 (Spring 1985): 54-66. Literature Resource Center. Web. 11 Feb. 2011.
Secondly, “A Place to Stand On” an essay of assimilation and connection to the past. And finally, “Why I Write” a composition on how writing grows along side the author. Each of these essays relays the proposition of writing being more than an escape, but less than an accustomed piece of work. Barbara Kingsolver, author of “Not So Deadly Sin” allows herself to
Ted Bundy was a monster who refused to accept his crimes and tried to delay his execution many times. He confessed that he committed gruesome acts of butchery and necrophilia many crimes and left behind an unparallel number of victims to an investigator. Bundy’s delaying tactics finally came to an end on 24th January, 1989, and he was executed at 7 am. His body was cremated and spread over the same Washington State Mountain area that served as his dumping ground for the bodies of his victims.
In James Baldwin’s 1952 novel “Go Tell It On The Mountain” the characters in the novel each embark on a spiritual journey. Baldwin has dedicated a chapter to each member of the Grimes family, detailing their trails and tribulations, hopes and aspirations, as each one’s quest to get closer to God becomes a battle. I have chosen the character John because I admire the fierce struggle he endured to find his spirituality. I will examine how he’s embarked on his quest and prove that he has done it with integrity and dignity.
The most fundamental reason for the American Revolution was the colonist’s outrage over taxation which led to a tax revolt launched by people who were tired of the burden of paying unfair taxes. The king placed taxes known as Townsend Acts, on the colonist’s tea, paper, paint, lead, glass, and many other items that were used daily and the colonists were against this taxing. The purpose of the Townsend Acts was to help pay the cost of government in America. Lawyer James Otis and other colonist rebels referred to King George as a tyrant. As stated by James Otis in The Rights of the British Colonies Asserted and Proved (1763), . . . “The very act of taxing exercised over those who are not represented appears to me to be depriving them of one of their most essential rights as freemen, and if continued seems to be in effect and entire
A Christian, when faced with the challenge of writing, finds himself in a dilemma: how is he to complete the task? Should he create an allegory? Should he try to teach a lesson reflecting God’s glory? Or should he follow secular trends and current desires in literature? To this, many Christians would say, “Certainly not!” Dorothy L. Sayers and Flannery O’Connor both aim to answer the first question of any Christian writer: How do I write a story with my beliefs?
...e, is the end; Despite all the odds Lewis highlighted important truths of Christian faith through the story of a demon who is not good at being a demon. Wormwood’s helper shows us those truths in thirty-one irrational letters. A message of light brought forth through darkness.
George MacDonald the narrator/teacher, from whom Lewis found inspiration for his book, is the guide in the journey through the gates of heaven. This provides great wisdom throughout the book which is not understood without reflection. MacDonald in essence presents Lewis with a choice while journeying in the gates of heaven. The stories of lost ghosts in the heavenly gates only provide reflection for Lewis’ own choice. This choice is not revealed by Lewis, rather it is up to the reader to make his/her own choice. MacDonald gives guidance towards our choice, “The choice of every lost soul can be expressed in the words, ‘Better to reign in Hell than serve in Heaven.’ There is always something they prefer to joy....” (71).
Plantinga’s (2002) book Engaging God’s World consists of five parts: “Longing and Hope,” “Creation,” “The Fall,” “Redemption,” and “Vocation in the Kingdom of God.” Throughout the work, Plantinga references public speakers and activists, lyricists, philosophers, saints, and authors to help his audience connect to his perspective.
Writer and member of the 1920’s literary movement, Langston Hughes, in his autobiographical essay, Salvation, elucidates the loss of innocence and faith due to the pressure of accepting a concept that he has yet to acknowledge. Hughes’ purpose is to describe his childhood experience of the burden to be saved by Jesus, resulting in his loss of faith. He adopts a solemn, yet disappointing tone to convey his childhood event and argues the unqualified religious pressure.
In Andrew Hudgins’ poem, Praying Drunk, the speaker portrays the act of writing as something important, mysterious, and difficult when sober, and compares it to the act of praying, which, for him, is equally complicated. The entire poem is in the form of a prayer, which provides an insightful look at the motivations for faith, the pursuit of truth, and the struggle to come to terms with both. When these ideas are applied to the act of writing, they reveal the complex struggle that a writer faces in developing confidence in his own ideas, while maintaining a degree of credibility that will encourage an audience to care about what he has written.
...c child who is an innocent and has no place in the world of the wicked. His troubled self’s resolution comes at the end after Edmund has spoken to Aslan, the true ruler and god of Narnia. Both Edmunds own initiative and, less directly, religion lead Edmund back to before he was spoiled by the school he went to and the enchantment of the witch’s candy. Lewis therefore is following the Romantic tradition of innocence as a part of childhood since it was not Edmund’s fault he performed the incorrect behavior and was drawn to the side of evil.