The following paper is an exploration of the hierarchy of ideologies in Harold Frederic's "The Damnation of Theron Ware" depicted by Nathaniel Hawthorne.
Abstract The following paper examines how the real tragedy of "The Damnation of Theron Ware " is that just as the title character, Theron, becomes illuminated and finally begins to see the truth of things, he is "saved", or rather, damned by Sister Soulsby's deliverance.
From the Paper "While most critics agree that the title character of Harold Frederic's The Damnation of Theron Ware represents the clash of traditional ideas with new beliefs, it remains ambiguous as to what the true agent of Theron's damnation is. Frederic places conservative Methodism in opposition to three waves of thought: New Asceticism, New Catholicism, and New Science. Theron's awakening to these ideas provides the catalyst for his fall, but the real instrument of his damnation is the pragmatic wisdom represented by Sister Soulsby. Theron Ware begins the novel as a vessel for 19th C. American ideals. He is a Methodist Protestant, emphasizing his heart over his head and representing a non-intellectual emphasis on private morality. He is also an Emersonian, a believer in self-reliance and a romantic lover of nature. His faith that he can enter into a new intellectual sphere is spurred by his Emersonian ideals; however his actual experience is reminiscent of the work of Henry James in such novels as The American. Like Newman, Theron attempts to be something he is not. There are naturalistic, deterministic elements at work that suggest that both Newman and Theron are doomed because they quite simply cannot cross cultural boundaries. This pessimism pervades Frederic's novel as we see Theron stumble blindly on, becoming more and more foolish, just as he believes he is being enlightened. "
Abstract Pride, anger, avarice, gluttony, sloth, lust, and envy all manifest themselves in Dr. Faustus throughout the play. Not only do they manifest themselves within the psychological understanding of the play, but the seven deadly sins also appear as characters in the plot. Through his use of the seven deadly sins, then, Marlowe is demonstrating the path to damnation in relation to the developing Christian theology of his day.
Abstract This paper examines tragedy and damnation in Paradise Lost. Initially, examples of the tragic--the fall from grace--are identified. Subsequently, the use of this device is assessed.
Abstract This paper examines the role of Donne's poems as a response to the religious and political debate during his life. This paper will uncover the truths of Donne, his belief in God, damnation and history itself. Through his poems, this paper will examine the real John Donne and his personal rruth and plight.
A look at how, in James' novel, children's beauty is a symbol of the spiritual perfection of which man is capable and how demons are both agents of damnation and representatives of what the children may become in the future if they do not follow the path
1,010 words (approx. 4 pages), 8 sources, 2000, $ 35.95
From the Paper "Although Henry James's The Turn of the Screw has been popular since its publication as a classic ghost story, it also teaches a lesson about the true nature of mankind. It is the blend of desirable and undesirable qualities that characterizes humanity. To be capable of salvation, man must also be capable of damnation, but he has the ability to choose his own path. This critical essay delves deep into the literary and religious symbolism that manifests as the children fall victim to the corruption of evil. James leaves open to interpretation whether or not the children are ever freed from their internal evil, but the angel"fiend antithesis throughout the novel demonstrates the dual possibilities of all humanity. In a symbolic sense, the characters in The Turn of the Screw are representative of a larger group. The ghosts are in fact a manifestation of all that is evil and corrupt, and the children represent all of humanity. Even the names themselves have a representative quality: Miles"the soldier, the archetypal male, and Flora?the flower, the essential female (Kimbrough 218). The real subject of the novel is the dual nature of man, who may in fact be inherently "good," but he is susceptible to the temptations that lead into the realm of evil. The children's beauty is a symbol of the spiritual perfection of which man is capable. The demons are both agents of damnation and representatives of what the children may become in the future if they do not follow the path to salvation. Thus, the elemental conflict is the struggle between good and evil to possess the human soul. "
Abstract The paper introduces British author Clive Barker and several of his novels and films which have become famous through his use of grisliness, horror and fantasy. The paper analyzes one of Barker's most famous works - six volumes of short horror stories called "The Books of Blood". It also discusses another side of Barker's talent - writing and directing movies, such as "Hellraiser" from 1987.
From the Paper "In creating his horror in this novel, Barker develops characters so the reader can identify with them before they encounter some horror which makes what happens to them all the more affecting: While it is easy for the reader to laugh at supernatural horror, the impact of gruesome physical or psychological horror inflicted upon characters one has come to know over a couple of hundred pages is much more shocking, and it is this shock value that Barker exploits (Morgan, 1985, 16)."
Abstract This essay examines the difference between Puritanism and Crevecoeur's views. Specifically, the contrasting views of motivational force and the influencing factors that shaped individual character are presented. While the Puritan's actions were driven primarily by religious beliefs and a fear of not living in accordance with God's commandments, Crevecoeur believed that the environment shaped a man's character. Crevecoeur's views are explored through a comparison of a migrant's life in America with the life he would have had in Europe.
From the Paper "Religious suppression of the Puritans in England led to the "Great Migration" of the 1630s and to the creation of New England on the shores of America. These early Puritan settlers hoped to establish a purified society far from the corrupting influence of England, one that would be in accordance with divine will. Puritan preaching applied lessons from the Scriptures to individual lives, offering moral and socio-economic guidance and sought to provide for the common welfare through communitarian organization and to that extent, indirectly laid the foundation for the modern, democratic and capitalist societies of today (Wake Forest University Web site).
In ?The Protestant Ethic and the Spirit of Capitalism,? Weber points out that the Calvinist belief in predestination of salvation or damnation of souls led to a level of anxiety, on the part of individuals, to avoid actions that would be seen as that of the "damned" by society. This led to conscious planning of one's day-to-day behaviour in accordance with God's will. Thus, labor became a duty to God (Serendipity Web site). This fervent belief in predestination and duty to God benefited the Puritan settlers by virtue of being able to work hard towards establishing a prosperous economy and communities in a new, unknown land."
From the Paper "Saint Augustine bases his beliefs concerning sin on theological considerations. This has to be the situation because sin is an act in thought, word, or deed that goes against God. Ultimately, the sin is offensive to God due to the fact that sin separates the human spirit from the Divine. Because God is Love, sin removes humankind from that Love, a condition most undesirable. Saint Augustine says: "Hear me, God. Alas for man's sin. So says man and you pity him; for you made him, but you did not make sin in him" (Confessions 23). Humankind has made sin, not God. Sin is part of the theology of Christianity, and Saint Augustine's approach is to view theology as a way to deal with sin.
When Saint Augustine discusses sin, he frequently reaches ... "
Abstract This paper traces the life of Jonathan Edwards, zealous New England religious leader whose fiery sermons and brilliant oratory resulted in people flocking to churches across the country in a bid to redeem their sins. The paper shows how Edwards' conversion sermons grew into a conflagration in the entire East Coast in 1743 and soon came to be known as the "Great Awakening". Edwards' fiery description of hell and its damnations ? especially in his horrifying sermon, entitled "Sinners in the Hands of an Angry God" -- drew people to such ferventness and trembling that those who could not take it even committed suicide.
From the Paper "Edwards viewed the overwhelming change of hearts in the people as evidence of God's Hand, redeeming New England and expounded this in his works, "The Distinguishing Marks of a Work of the Spirit of God" (1741) and "Some Thoughts Concerning the Present Revival" (1743), wherein he defended that view of the revival as an authentic sign of God's working with them and in their midst. He was deeply passionate over the revival and its authenticity and brought to the people the constant awareness of the need to enter through the narrow gate to God's Kingdom. He urged for constancy and mercilessness in searching oneself, and reminded them endlessly about their congregation with God. He was a severe and severely demanding pastor who left nothing to chance by leaving everything to God, so that in 1742, he drew up a formal covenant through the blood of Jesus Christ and had his followers sign it to bind them visibly as true and sincere believers (Hollinger)."
Abstract Scene Twelve of "Dr. Faustus" is important as it premeditates the death of Faustus in the final scene. The paper shows that the audience might feel great sympathy for his despair and worry, but the contrast of the courageous old man and Faustus' praising of the Devil reminds them of the reasons for his downfall. The paper shows that this scene represents the symbolic hubris, passion and ambition of Faustus which has driven this man away from the virtues of godly worship and the security of his soul, and towards the illicit pleasures of the Faustian pact and the damnation of his soul.
From the Paper "The penultimate scene of Dr Faustus is one of the most important in the play as we see Faustus both enjoying his illicit gains and despairing at the forthcoming damnation of his soul. It follows a chorus by Wagner, where he describes the drunken and self-indulgent behaviour of Faustus. This demonstrates that Faustus is adhering to the demonic principles by which he has lived, and rejecting the pious Christian existence. At the beginning of scene twelve the reader is left wondering whether the drunken bravado of Faustus is sincere or hollow."
Abstract This paper provides a critical analysis of how Marlow's classic play "The Tragical History of Doctor Faustus" presents the character of Faustus as a man trapped by his own mechanisms into a contract with the devil.
Abstract This paper explores the concept of death and dying from the religious perspective of the United Methodist Church and looks at the impact this philosophy has on one's personal experiences with death and dying. The paper reviews the Methodist tradition, which holds that death is either a great homecoming for those who are saved or a doorway to eternal damnation for the unsaved. This is followed by a discussion on how this philosophy often liberates followers from their anxiety and fear of death and the positive effect this liberation has on their lives. An explanation of the way the United Methodist Church handles possible negative effects of its traditional concept of death is provided, as well as an overview of how Methodists handle the aftermath of death.
From the Paper "According to official releases by the United Methodist Church (UMC), their beliefs on death and the after life are rather straightforward. All people have sinned and deserve to go to hell (a place of eternal punishment and pain) because of all the wrong things they have done. No one is good enough to escape hell by themselves, but the death of Christ is capable of saving those who believe in him. Salvation is based entirely on faith, and once one has accepted Christ nothing can take that salvation away. Those who have been thus saved get to go to heaven instead of hell. Heaven, of course, is a wonderful and perfect place full of love and mercy and so forth. All those in heaven experience a spiritual and physical resurrection, and in essence get to live again with God."
Abstract This paper explores the guiding theme in "A Streetcar Named Desire", namely, the search for immortality, justification, and redemption. It does this by examining the metaphorical aspects hidden within the story and by drawing comparisons between the main character in William's play and characters in Greek mythology that deal with themes of the afterlife.
From the Paper "The first point which must be explored, of course, is the leap into this metaphysical landscape. How does one go from a setting in New Orleans to discussing how this story is set within the scope of the afterlife? Actually, it's rather obvious. Yes, the story takes place in the French Quarter of New Orleans, but more to the point it is set in the ?Elysian Fields.? According to Greek mythology, the Elysian fields are the afterlife where one is judged and rewarded for past deeds. It is to be noted that Blanche arrives in the Elysian Fields ?by way of a Freudian streetcar named ?Desire,? transferring to one called "Cemeteries".? (Ridell) While that progress from desire to death may be a sort of foreshadowing of the play's narrative arc, it is equally possible that it is a more direct description of the route taken by Blanche prior to the play. (The way that history repeats itself is, of course, a major part of this theme and of most afterlife scenarios, so both foreshadowing and introduction-to-the-past may be intended) In short, Blanche's earlier desires and escapades may have killed her in either a literal or a figurative sense. She then proceeds logically by way of Cemeteries to the afterlife of the Elysian fields."
An essay on God and his relation to the concept of temptation. This paper debates whether or not God initiated temptation and, consequently, sin, alluding to the possibility of a malevolent god.
Abstract This essay is actually written in a fairly satirical tone, pointing out contradictions in the "infallible" Bible, as well as contradictions in God's allegedly perfect character using Christian rhetoric and quotations from the Bible itself.
From the Paper "Although Genesis 3:4-5 (?The serpent said to the woman, ?Surely you will not die, for God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.?) tells us that the serpent tempted Eve to eat the apple, isn"t it true that God tempted Adam and Eve first" If there were no Tree of Knowledge for Adam and Eve to be tempted with, then there would be no concept of temptation, no sin, and no damnation. There would also be no malice, no murder, no hatred, no theft, no bigotry, no rape, no war, no crime and nothing else that could even be perceived as a negative action, because if there was no sin, then none of the aforementioned would even exist."
Abstract This paper argues that Faustus (of Christopher Marlowe's "Doctor Faustus"), while an educated man, does not yet understand the nature of correct reading. Faustus believes that power resides inside texts, rather than in how the reader uses the texts. The paper shows that because of this, he rejects many useful books in favor of using "magical" texts to summon demons to gain power. It is this misinterpretation of how reading and texts can be used that leads to Faustus's final downfall.
From the Paper "Additionally, we may reasonably assume that the long Latin incantation Faustus intones comes from one of the books that Valdes and Cornelius have provided him. Revealing again his belief in the power of the texts himself, Faustus marvels at his successful conjuration: "I see there's virtue in my heavenly words" (1.3.28). Mephistopheles tries to disabuse him of this confusion by revealing that he came not because of Faustus's speech per se but because Faustus's speech suggested to him a man willing to abjure God and forfeit his soul."
