The ninth and final circle of Hell is those of betrayal. Betrayal of family, country, guests, and worst of all benefactors. After Dante goes through the circles of Hell and understands the punishment for the different types of sin, he wants to live a life more virtuous and repent in order to get to Heaven. The contrapasso or God’s perfect justice is used for offenders to relive their sins they chose over serving God. Dante relates to the reader because he too chose sin over God, but finds redemption as the poem suggests the reader can also.
One Puritan says, speaking of Hester's sin, "Reverend Master Dimmesdale, her godly pastor, takes it very grievously to heart that such a scandal have come upon his congregation" (38). Immediately, Dimmesdale is shown to the readers as not only concealing his sin, but also being hypocritical in his condemnation of a sin that he himself has also committed. On the very same page, Hawthorne speaks of the "dismal severity of the Puritanic code of law" (38). From the beginning of The Scarlet Letter, Hawthorne uses dismal, a dark and evil ... ... middle of paper ... ... thing that frees one of evil and shame is revealing his sin. Hawthorne foreshadows the death and demise of Dimmesdale from the beginning of the book by keeping him cast in a dark shadow with an aching heart.
Everyman used "blind," as a metaphor to acknowledge how people react when they think about death (Goldhamer 3). As the book of Isaiah when it describes the true advocates when they recognize that they are sinners, who confess their sin and lament deeply by its situation but seems hopeless. "We touch the wall like the blind, and fondled to walk like no eyes..." (Isaiah 59:11). Of all the creatures that God made human beings are by far the supreme and more complex. However, because of pride humans often forget that God is its creator, that are created beings, and which are therefore dependent on God.
The second instance of “I” however writes, “But whou am I, that dare dispute with thee/O God? Oh! of thine onely worthy blood,” where he shifts from angrily questioning... ... middle of paper ... ...e forgotten and he is not damned by them. The illusion and imagery emphasize the severity of his desire for God to forget his sins, the sins which he emphasizes by referring to them as “black sins” utilizing severe language in calling them thus, to further darken the already negative connotation of his sins and their evilness. The allusion speaks of the greatness of Donne’s sorrow, in that he would cry a river, his wish in the end, more than anything, for his sins to be forgotten and him undammed, and his thoughts on sins, that they are black, his darkness, his taint, his embarrassment, indebting him to God who in turn damns him.
He comes to her seeking salvation. Rodya tells her, "That's why I came, because I'm wicked. "(428) He comes to her for help and seeking to shift his burden onto her. Jesus came to save sinners, by taking upon himself the burdens of mankind. Her incomprehensible... ... middle of paper ... ...ompletely and genuinely.
When Fortunato poses a last prayer for mercy to his murderer and his God, "'For the love God, Montersor!' 'Yes,' I said, 'for the love of God'"(Poe 153). "To this, Montersor [is] deaf and when the prayer receive[s] a merciful hearing in heaven, Montersor's stratagems backfire[s]. Fortunato, lucky as his name suggests [is] saved; Montersor damned"(Cooney 196). This is reiterated by Gruesser when he writes "...going through with the murder, Montersor boldly defies God, damning himself for all time."
The play opens with a messenger addressing the audience and preparing the way for God to enter the scene. God speaks providing a brief catechism and reprimand. “How that all creatures be to me unkind, living without dread in worldly prosperity…Drowned in sin, they know me not for their God.” God professes his displeasure for how people live for their own pleasure. God continues to speak, “My law that I showed, when I for them died, they forget clean, and shedding of my blood red; I hanged between two, it cannot be denied; to get them life I suffered to be dea... ... middle of paper ... ...remember we must die.” Works Cited Adu-Gyamfi, Yaw, and Mark Ray Schmidt. Literature and Spirituality.
p37). This act of evil is another example of Augustine’s restlessness, for he was looking for understanding and clarity through defying divine law. This love of sin itself is a driving force towards God, Augustine writes, “There was time in my life when I was afire to take my fill to hell” (II.1.1, p33). Augustine later understands that by God allowing him to sin, it drew him closer in relationship with God by showing him that sinning does not produce fulfilment. He writes, “You were ever present to me, mercifully angry, sprinkling very bitter disappointment over all my unlawful pleasures so that I might seek pleasure free from all disappointment” (II.
Marlowe portrays Faustus’ ambition as dangerous; it was the cause of his demise. Perhaps Marlowe used the theme of over-ambition as a warning to the audience, who would be likely to be wary of ambition - it was looked down on as a negative personality trait in Christian England (Calvinism) (Munteanu, Class notes). An on going theme within the story is the corruption of a soul which is played out through the use of religious beliefs. Specifically, the use of the seven deadly sins is a precursor to man kinds self inflicted death. Marlowe uses sin, redemption and damnation to get his point across to the audience.
(1) This sin caused Israel to be defeated in Ai as well as caused Joshua humiliation and prays of the sad disaster to God. When Joshua cried out to God, God gave him directions on how to put away the sin of guilt amongst them. The discovery, trail, conviction, condemnation and execution of Achan gave Israel peace again. (2) This story appears as the laws so Canaan itself, “made nothing perfect,” the perfection both of holiness and peace to God’s Israel is to be expected in the heavenly Canaan only. Literary Analysis in Joshua 7 This passage was authored by Joshua who was the leader of the Israelites.