Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Religion in the plague by albert camus
Plague and Christianity
What were the religious effects of the plague
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Religion in the plague by albert camus
When people are going through tough times, one comfort that they often find themselves reaching for is religion. Religion allows others to feel content, knowing that there is a higher power above them, watching over them and guiding them through their life. This helps those in need by providing them with faith and hope in any struggle they may face. In The Plague, the town of Oran is taken over by a deadly disease and the people inside are left to evaluate their past, present, and future with the help of religion.
Picture this, you arrive at work one day and find, to your surprise a dead rat on the floor. Although shocked, you think nothing of it, until the body count piles up and the whole street is filled with them. Now this is an odd occurrence,
…show more content…
Until the rodent bodies turn into human bodies and the word “plague” is being thrown around. This, of course, causes a commotion and worst case scenarios are filling up the townspeople's heads as fast as the church fills up with sinners searching for forgiveness. The major theme of religion is present throughout the novel and can be used to help comprehend the reasons why the people of Oran react to the plague in the ways they do and well as who influences them to do so. The preacher of the town, Father Paneloux, is introduced when he presents his first sermon. He begins his message with “Calamity has come on you, my brethren, and, my brethren, you deserved it” (Camus 94) His listeners are appalled by the tone of his dramatic introduction and taken back as he labels them as the cause of this epidemic. The townspeople come to church in search of some piece of mind and insurance that the plague will soon pass because …show more content…
Father’s second sermon was preached, but in a much different way, for example “instead of saying ‘you’ he now said ‘we.’ ” (222) Although he still wholeheartedly believes in his words from the first sermon it is clear that he was can no longer provide proof from the words of God to support him. There can be no explanation for why God would let children suffer or innocent people die and Father knew this. He knew that he can not preach God’s word in such a way that they can understand why this terrible epidemic is happening, so instead he tells them “My brothers, a time of testing has come for us all. We must believe everything or deny everything. And who among you, I ask, would dare to deny everything?” (224) Towards the end of the novel, around the time of the second sermon, the town's preacher accepts the fact that human suffering has no true explanation. It is not the outcome of people skipping church, nor is it caused by the abundance of people’s sins. Suffering is not explained in the book because it is irrational. It is an inevitable thing that everyone must face in their life, maybe not to the extent of a deadly disease but we all encounter suffering. The only difference is how people deal with that pain and suffering. Father Paneloux, like many other faith-driven humans, chooses to believe in a higher power that may not
Despite all, their love was not strong enough to fight against the plague. They had prayed every night for help for Alice, but shortly they all fell ill. Together they experienced nausea and violently vomited. They began to swell; hard, painful, burning lumps on their neck, arms and thighs then appeared. Their bumps had turned black, split open and began to ooze yellow, thick puss and blood. They were decaying on the inside; anything that would come out of their bodies would contain blood and soon puddles of blood formed under their skin. They slowing withered away together. The home became repulsing; the flowers in their yard could no longer mask the smells of their rotting bodies and revolting bodily fluids. Alice was the first to leave, then John, Mama, and Papa followed. Together they all fell victim to the Black Plague.
After the September 11th, 2001 attacks, prominent religious figures claimed that depraved American lifestyles were to blame for the bombings; Protestant leader Jerry Falwell came forth and stated that the attacks were a manifestation of God’s irritation at impious people. This attitude stems from a reaction to contemporary events, but possesses roots that date back to 1348. Throughout the time of plague in medieval England, priests and other spiritual leaders insisted that mass devastation via disease was a God-sent punishment for decadent lifestyles and impious behavior. These officials claimed that the promiscuous, the scantily dressed, and the flamboyant were all to blame for outbreaks of pestilence. Religious responses to the plague of 1348, found in passages of Rosemary Horrox’s The Black Death, clearly display this sentiment, signifying the fact that standards of propriety and decorum were highly relevant to medieval religious authorities attempting to pin down the causes of plague.
Faith in religion had fallen because the prayers of the people were not answered. The people even thought that it was god whom had unleashed this deadly disease. One piece of evidence that I used stated,” Some felt that the wrath of God was descending upon man, and so fought the plague with player (Document 6).” Another piece of evidence stated,” Faith in religion decreased after the plague, both because of the death of so many of the clergy and because of the failure of prayer to prevent sickness and death (Document 6).”
paper. It will be argued that the extent to which those are suffering does, in fact, vary, and that others have continued on with their lives with little to no effect at all.
Despite its prevalence, suffering is always seen an intrusion, a personal attack on its victims. However, without its presence, there would never be anyway to differentiate between happiness and sadness, nor good and evil. It is encoded into the daily lives people lead, and cannot be avoided, much like the prophecies described in Antigone. Upon finding out that he’d murdered his father and married his mother,
According to Boccaccio’s account, civil order broke down during the plague as panic swept Florence. People were terrified by the inexplicable disease and the resulting massive death toll. In this state of distress, Boccaccio notes, “that the laws, human and divine, were not regarded” (Boccaccio 168). It became a mindset of every man for himself, or as Boccaccio states, “every one did just as he pleased” (Boccaccio 168). As people abandoned the laws, and officers—either sick or dead—could no longer enforce them, civil order in Florence turned to chaos.
An unknown eye witness accounts details of the immediate stress the plague brought to Europe. "Realizing what a deadly disaster had come to them, the people quickly drove the Italians from their city. But the disease remained, and soon death was everywhere. Fathers abandoned their sick sons. Lawyers refused to come and make out wills for the dying.
...ion could be taken both to find the guilty (those who send the plague and those who allowed it to arrive) and to prevent the same thing happening again. The acceptance that evil will return in the ending of The Plague is a clear indication that evil resides outside the human soul: man is good enough when he is an existentially conscious being. Only the perplexed and inactive man may consider man as evil as the case is with Paneloux and the asthma patient. One may question, why Tarrou calls himself a carrier of plague-germ. The answer is that Tarrou perceives dehumanized doctrine in the name of humanization- an inevitable result of the dogmatic humanization. But once he finds `real saint' in a rebel, his total conception becomes modified. Tat is why, The Plague can be taken as a celebration of human dignity in the face of absurd existence in which evil is superimposed.
The Plague (French, La Peste) is a novel written by Albert Camus that is about an epidemic of bubonic plague. The Plague is set in a small Mediterranean town in North Africa called Oran. Dr. Bernard Rieux, one of the main characters, describes it as an ugly town. Oran’s inhabitants are boring people who appear to live, for the most part, habitual lives. The main focus of the town is money. “…everyone is bored, and devotes himself to cultivating habits. Our citizens work hard, but solely with the object of getting rich. Their chief interest is in commerce, and their chief aim in life is, as they call it, 'doing business’” (Camus 4). The citizens’ unawareness of life’s riches and pleasures show their susceptibility to the oncoming plague. They don’t bother themselves with matters not involving money. It is very easy for the reader to realize that they are too naive to combat the forthcoming calamity. The theme of not knowing life is more than work and habits will narrow the people’s chances of survival. Rieux explains that the town had a view of death as something that happens every day. He then explains that the town really doesn’t face towards the Mediterranean Sea. Actually it is almost impossible to see the sea from town. Oran is a town which seems to turn its back on life and freedom. The Plague was first published in 1948 in France. “Early readers were quick to note that it was in part an allegory of the German occupation of France from 1940 to 1944, which cut France off from the outside world; just as in the novel the town of Oran must close its gates to isolate the plague” (“The Plague” 202). When the plague first arrives, the residents are slow to realize the extreme danger they are in. Once they finally become aware of it...
One of the groups that suffered the most was the Christian Church. It lasts prestige, spiritual authority, and leadership over the people. The church promised cures, treatment, and an explanation for the plague. They said it was God's will, but the reason for this awful punishment was unknown. People wanted answers, but the priests and bishops didn't have anything to say. The people abandoned their Christian duties and fled. People prayed to God and begged for forgiveness. After the plague ended, angry and frustrated villagers started to revolt against the church, this caused the churches to be abandoned.
The plague affected people not only on a physical level but a mental one as well. The mental health of the citizens of Oran was amongst the plague's many victims, it suffered of exhaustion as well as being forced to handle mental confrontations. When the citizens dealt with these issues, some people lost their capacity to love as intently, but overall the general capacity of people to uphold their devotion remained resilient to the challenges the plague provided.
Camus' inability to accept Christian theology is voiced in The Plague by Riex and juxtaposed against the beliefs preached by Father Paneloux (Rhein 42). Paneloux's attitude toward the plague contrasts sharply with Rieux's. In his first sermon, he preaches that the plague is divine in origin and punitive in its purpose. He attempts to put aside his desires for a rational explanation and simply accepts God's will. In this way he is not revolting and therefore falls victim to the plague.
...through it. Each religion agrees that suffering happens to everyone and it is a part of life to learn to deal with the suffering, and the various religions try to put a positive spin on suffering, so to make it easier to live with. They stress faith, faith that suffering and anguish will bring a lesson, or other positive outcome.
The concept of suffering plays an important role in Christianity, regarding such matters as moral conduct, spiritual advancement and ultimate destiny. Indeed an emphasis on suffering pervades the Gospel of Mark where, it can be argued, we are shown how to "journey through suffering" (Ditzel 2001) in the image of the "Suffering Son of Man" (Mark 8:32), Jesus Christ. Although theologians have suggested that Mark was written to strengthen the resolve of the early Christian community (Halpern 2002, Mayerfeld 2005), the underlying moral is not lost on a modern reader grappling with multifarious challenges regarding faith in the face of suffering. In his article "A Christian Response to Suffering", William Marravee (1987) describes suffering as an "experience over which we men and women continue to stumble and fall". The way we view God is crucial to the way we view suffering according to Marravee, who delineates the disparity between a view of God as an ‘outsider’ and the biblical image of God – where God is an ‘insider’ who suffers with us in our struggle. This essay seeks to explain the Christian view of suffering and the purpose suffering can have in our lives.
Father Paneloux makes statements in his first sermon that condemn the people of Oran for their wicked behavior. Camus’ description of the sermon makes clear that Father Paneloux is a strong speaker. He describes him as using “a skillful oratorical device” (Camus, 94). However, the problem is not in the quality of his speech, but rather it is in the content within it. In fact, Father Paneloux’s sermons probably do a lot more damage because he is such a gifted speaker. People actually believe his false ideas, and because of this, nobody in Oran has a great sense of the true nature of God. He goes so far as to blame the plague on God being angry about this behavior of theirs. He preaches that, through the plague, God “will thresh out his harvest until the wheat is separated from the chaff” (Camus, 95). Through this, Father Paneloux makes the claim that only the wicked should suffer from the plague. If this is true, then that also means that the righteous citizens of Oran have and should remain completely healthy throughout the affliction of the plague.