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Jesus Christ ‘s narrative, as told by the Bible, remains a important aspect of human literature ; his enterprises, his crucifixion, and his Resurrection have allowed people of different cultural or societal backgrounds to happen spiritual commonalty in religion. Though Christianity is non a faith shared by all, the thoughts that are passed along by Christ ‘s narrative contain valuable lessons about values and ethical motives, every bit good as deeper penetrations into the human status.

The intent of this probe is to research the inquiry: how do William Faulkner ‘s Light in August and Cormac McCarthy ‘s The Road usage nonliteral crucifixion and Resurrection? Both constructs presented are built-in aspects of the Christian belief, and they aid in associating two apparently unrelated plants. Indeed, Light in August and The Road have small in common ; the former is a Southern Gothic that explores the failed personal relationships of a adult male who has lost his sense of humanity, and the latter inside informations the journey of a male parent and a boy who trek across the waste landscape of post-apocalyptic America in hope of redemption. Though these plants possess contrary thematic elements, their connecting factor lies within the relativity of human experience ; that is, the tests and trials that the supporters undergo are indispensable to their development. In this sense, Christ ‘s passion can be paralleled and figuratively applied to the chief characters of these novels in order to convey the thought of enduring and salvation.

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This essay will first measure the standards for what makes these characters comparable to messianic figures of old, utilizing the Bible and other beginnings as mention. It will so travel into the analysis of how the proverbial function of “ Christ figure ” is fulfilled in each novel. Finally, it will discourse any possible similarities between the two plants while at the same time contrasting their use and part to the overarching subject and writer ‘s message, which would supply a clearer apprehension of the nature of worlds through art.

Christ Figures: Literary Use

In order to utilize nonliteral crucifixion and Resurrection, analogues must be drawn to the Biblical facets of decease and salvation. The book of John chronicles the “ events ” taking up to and including the passion of Christ through the eyes of the said apostle ; John Tells of how Jesus “ went out, bearing his ain cross, to the topographic point called the topographic point of a skull ” ( Revised Standard John 19:17 ) , how the soldiers “ took his garments and made four parts ” ( Revised Standard John 19:23 ) , and how “ he bowed his caput and gave up his spirit ” ( Revised Standard John 19:30 ) . Although the issue of truth behind the crucifixion and Resurrection is problematic, a narrative that depicts the thought of a Jesus who would decease for world is a popular one, and this narrative that would digest through the ages and be emulated many times as a idol of human literature.

The Bible provides a utile starting point for comparings to be drawn between literary personalities and Christ ; writers frequently apply the thought of a cross to bear or a bowed caput to convey a agony and mortifying experience that their supporter undergoes. These symbolic gestures and actions assist the reader in pulling connexions between apparently unrelated, fictional characters. Thomas Foster ‘s How to Read Literature Like a Professor discusses that Christian elements are found proliferated throughout modern literature because “ we live in a Christian civilization ” ( Foster 17 ) . The usage of a nonliteral christ is prevailing in text, and there are many marks that distinguish a Christ figure ( typically attributed to the scriptural figure every bit good ) : “ crucified/bearing lesions, in torment, self-denying, good with kids, good with loaves/fishes/water/wine, 33 old ages of age when last seen, employed as a carpenter, known to utilize low manners of transit, believed to hold walked on H2O, etc ” ( Foster 119 ) . Additionally, Mark Stucky, in his article, “ Middle Earth ‘s Messianic Mythology Remixed: Gandalf ‘s Death and Resurrection in Novel and Film, ” for the on-line periodical, Journal of Religion and Popular Culture, discusses some of the beginnings and standards for symbols in portraying Christ. He expresses the suppressed Christianity ‘s demand for a secret system of symbolism in an anti-Christian ( Roman ) context. Many symbols ( the fish, the cross ) and icons arose from the demand to hide the Christian messages that were cardinal to Christ ‘s passion, crucifixion, and Resurrection.

Light in August

The chief topic of treatment in Light in August is William Faulkner ‘s usage of a supporter, Joe Christmas, as an improbable Christ figure. Joe Christmas comes from a history of failed personal relationships, get downing from his opprobrious Foster parents and climaxing in the slaying of his “ lover. ” Faulkner ‘s portraiture of Christmas draws many scriptural mentions: his name, and his early decease at age 33. Ironically, Joe ‘s stance on life as a misanthropist juxtaposes Jesus ‘ soft nature. William Faulkner ‘s original intent for building his novel was to research the racial tensenesss of the 19 mid-thirtiess through the microcosm of interpersonal relationships of the characters in the fictional scene of Yoknapatawpha County. Joe Christmas stands contrary to Christ: haunting memories of force, maltreatment, and disregard ( by himself and those close to him ) fuel his fury and nihilism towards humanity. This jutting disdain towards people in general remains grounds of a scarred yesteryear, a history that can non be erased with the passing of clip. Faulkner ‘s usage of a unstable timescale when sing Christmas ‘ clouded past clarifies the nature of his childhood experiences, particularly with the description of his gramps. The violent and anti-social inclinations exhibited in Joe Christmas can be traced to this figure, whom Christmas merely knew as the janitor at the orphanhood he in which he resided.

Sadly, the quest of the novel ‘s supporter for a personal individuality and greater self-understanding juxtaposes the nature of Christ ‘s individuality wholly. Whereas God had declared his boy openly to the universe, enforcing his individuality on him by occult agencies, that “ this is [ his ] boy, [ his ] chosenaˆ¦ ” ( Luke 9:35 ) , Christmas struggles to happen a true sense of ego. Alternatively, his individuality is superimposed upon him by allegations that “ [ he ] is portion nigga ” ( Faulkner 72 ) . The thought that society can form whatever nature and attitude it wants onto whoever it wants utilizing sorting limitations pivots around Joe Christmas ‘ character, specifying his prostration under the weight of intrusive efforts to model a human psyche. Granted, Joe lives in a society more hostile towards his placing features than that of scriptural times, yet Jesus was still persecuted for his background ( yet another similarity that can be drawn between the two ) . The internal necessity for externally gained individuality becomes a factor in spoting between the existent christ and a nonliteral 1. This disagreement, possibly a more outstanding unsimilarity between Christ and Christmas, outlines the contrast between the two figures: Christ shaped society, whereas society forms Christmas.

Christmas ‘ anti-social inclinations leave him bereft of emotional contact ; frequently he finds his efforts at get awaying his ain hateful, fanciful universe, a disjoint world of self-loathing and choler, impracticable, choosing to remain alienated and lonely. His relationship with the waitress Bobbie Allen, and his misinterpretation of the nature of her occupation as a cocotte, aids in the re-emergence of the hushed part of his misanthropic personality. When Joe tells her that “ ‘ [ he ] think [ s ] [ he ] got some nigga blood in [ him ] ‘ ” ( Faulkner 155 ) , their relationship hesitations. Christmas, who is unable to see past his rawness and credulousness at the clip, believes that “ some curious dispensation had been made in his favour ” ( Faulkner 156 ) and that he was the exclusive receiving system of Allen ‘s fondnesss ( despite the fact that he pays her for her services ) . Upon recognizing that he, in fact, is non the lone frequenter of the waitress ‘ services, and that she is working his broad usage of money on her, Christmas “ cried, cussing her, striking her ” ( Faulkner 157 ) . This treachery ensures that no trust will be placed into any of his ulterior enterprises, arousing the nature of a disparate being without interpersonal foundation. Indeed, his relationship with Joanna Burden does non climax in a greater sense of connection or familiarity, but instead in misconstruing, bitterness, and homicide. Joe Christmas ‘ bent for destructing possible relationships straight opposes Jesus Christ ‘s ability to commune with assorted groups of people.

Ultimately, Christmas ‘ unfortunate temperament can be attributed to the Negro blood that courses through his venas. In the society that Faulkner portrays, this elusive character nicety vilifies the bearer in the eyes of his perceivers. This physical characteristic serves as a manifestation of original wickedness, a preordained damnation of Joe ‘s character. This unconditioned darkness exemplifies his inability to command his ain destiny. This black blood Tells of a people separate from God, with the black portion of town being described as “ impenetrable, in its Garland of August quavering lightsaˆ¦ the original prey, expiate itself ” ( Faulkner 94 ) . This predestination alienates even those who do non stare upon the load of black blood unfavourably, with his confession to a adult female about his descent as follows: “ She said, ‘what about it? Say, what do you believe this shit is, anyway? The Ritz hotel? ‘ Then she quit speaking. She was watching his face and she began to travel rearward easy before him, gazing at him, her face draining, her oral cavity unfastened to shout. Then she did shriek. It took two police officers to repress him. At first they thought that the adult female was dead. He was ill after that. He did non cognize until so that there were white adult females who would take a adult male with a black tegument. He stayed ill for two old ages ” ( Faulkner 177-178 ) . Like his antithetical predecessor ( Jesus Christ ) , Joe Christmas is non guided by his ain free will, but more likely, a supernatural force that lies beyond the range of his apprehension. This Negro blood, this “ day of reckoning and curseaˆ¦ [ casts ] a black shadow in the form of a cross ” ( Faulkner 199 ) over those who possess it.

Joe Christmas ‘ timely decease at the custodies of Percy Grimm and his rabble in Reverend Hightower ‘s house illustrates his crucifixion. The voidance of Grimm ‘s “ magazine into the tabular array ” ( Faulkner 366 ) Joe hides behind analogues the image of nails through wood, and “ his face, organic structure, all, seemed to fall in, to fall in upon itself [ in his ] slashed garments about his hips and pubess ” ( Faulkner 367 ) in a manner distressingly similar to Christ ‘s. Christmas ‘ concluding and lone act of Communion is where “ [ black blood ] seemed to hotfoot out of his pale organic structure like the haste of flickers from a lifting projectile ; upon that black blast the adult male seemed to lift surging into their memories everlastingly and of all time ” ( Faulkner 367 ) . In this in writing decease, Christmas ‘ solace can be found in his “ peaceable and unfathomable and intolerable eyes ” ( Faulkner 367 ) , and he can eventually put down the cross of isolation, self-loathing, and the inability to hedge destiny, a cross of a life condemned from birth.

The Road

It can be argued that Cormac McCarthy ‘s The Road possesses a certain grade of Christian symbolism. Superficially, the novel seems secular, apparently touting the chief issues of father-son relationships and environmentalism and disintegrating humanity. The male parent, nevertheless, ( nameless, merely addressed as “ the adult male ” in the novel ) is a Jesus for the male child, protecting him in every manner possible and taking attention of him in times of unwellness. The adult male and the male child ‘s actual trek to the sea could hold connexions drawn to Christ ‘s passion: the adult male is transporting his cross ( the male child ) to convey the wickednesss of humanity ( devastation and quasi-apocalypse ) on a way to salvation ( the chance to last and possibility to resuscitate the deceasing human race ) . The male child is a load that the adult male is willing to take, merely as Christ was willing to transport the cross as a messianic act. The decease of the adult male near the declaration of the secret plan, although tragic, is inevitable, merely as Christ ‘s was. The coughing of blood foreshadowed this fixed destiny, and this prefiguration can be interpreted as a mention to Christ ‘s fixed destiny as a sufferer.

Disparity exists between whether the true Christ figure in the novel is the male parent or the boy. The image of the adult male “ [ carving ] the male child a flute from a piece of roadside cane ” ( McCarthy 77 ) relates to how Jesus ‘ physical roots can be traced to carpentry, though this imagination would compare the male parent with Joseph, as “ is non [ the male child ] the carpenter ‘s boy? ” ( Matthew 13:55 ) . The adult male ‘s function in the novel as a male parent ironically juxtaposes Christ ‘s function as the boy. His belief that “ he was appointed by Godaˆ¦ [ to ] kill anyone that touches [ the male child ] ” ( McCarthy 77 ) likens him as more of a guardian than a Jesus. Besides, the transition in the novel sing the adult male ‘s determination of the destiny of he thief culminates in the male parent stating the boy that “ [ he is n’t ] the 1 that has to worry about everything ” , with the male child reacting that he so “ [ is ] the 1 ” ( McCarthy 259 ) . This profound comment can be equated with Christ ‘s declaration at the hr of his crucifixion that “ [ he is ] the boy of God ” ( Matthew 27:43 ) . Possibly the adult female at the terminal of the fresh knows best: “ the breath of God was his breath yet though it pass from adult male to adult male through all of clip ” ( McCarthy 286 ) .

In any instance, McCarthy ‘s male parent and boy invariably remind themselves that “ [ they ‘re ] transporting the fire ” ( McCarthy 83 ) . Though this fire is ne’er explained or elaborated upon in the novel, it evokes the image of a hope that needs to be maintained. The adult male invariably “ [ hemorrhoids ] wood on the coals and [ fans ] the fire to life ” ( McCarthy 34 ) , and his discord indicates his passion for maintaining the fire from snuff outing. Possibly this fire is representative of the remains of the pre-apocalyptic universe, a universe long left buttocks. The scene in which the brace finds the sand trap stocked with nutrient serves as a metaphor that supports this claim. The adult male expresses his concern that “ to the male child he himself [ is ] an foreigner. A being from a planet that no longer existed ” ( McCarthy 153 ) . Internally, the adult male doubts he could “ conflagrate in the bosom of the kid what was ashes in his ain ” ( McCarthy 154 ) . Implicitly, this illustration sets the temper for the reaching of justification for the carrying of this fire in their Black Marias. After all, “ [ They ‘re ] still the good cats ” ( McCarthy 77 ) .

One repeating motive that likens the supporters ‘ predicament to that of Christ ‘s is the usage of covers, vesture, and shred. Throughout the novel, the brace huddles together by the heat of the fire when they lay their caputs to kip. At one point, the adult male “ [ wraps ] the male child in covers ” ( McCarthy 104 ) , mirroring how Mary “ wrapped [ Jesus ] in swathing fabrics ” ( Luke 2:7 ) after she gave birth to him. This symbolic gesture further supports the impression that the male child serves as a christ for the post-apocalyptic universe. The state of affairs with the stealer “ [ taking ] everything ” ( McCarthy 257 ) from the supporters illustrates a displacement in the adult male ‘s function as a loving caretaker to a hostile combatant. Even though the apparels belong to him, his ictus of the stealer ‘s apparels at gunpoint likens his character to that of the soldiers who “ stripped [ Jesus ] ” ( Matthew 27:28 ) and “ divided his garments ” ( Matthew 27:35 ) and shows that he is unfit for the function as humanity ‘s savior, as his ain humanity has been tainted. This defiling sets the phase for the adult male ‘s drawn-out crucifixion.

After being pierced through the leg with an pointer ( similar to how Christ was pierced in the side ) , the adult male suffers a drawn-out and painful decease. Before his passing, nevertheless, he passes the nonliteral torch to his boy, stating that “ [ he has ] to transport the fire ” ( McCarthy 278 ) entirely, and that “ [ the fire ] was ever indoors him ” ( McCarthy 279 ) . The imagination of male parent ‘s decease analogues that of Christ ‘s in that the male child “ [ hemorrhoids ] all the covers on [ him ] ” ( McCarthy 281 ) , similar to how “ he took [ Christ ‘s organic structure ] down and wrapped it in a linen shroud ” ( Luke 23:53 ) . The adult male ‘s decease serves to stand for crucifixion, and the find of the male child by a household that besides is “ transporting the fire ” ( McCarthy 283 ) illustrates the adult male ‘s concluding vicarious Resurrection.

Comparative Analysis

How make William Faulkner and Cormac McCarthy express the figurative ( and possibly actual ) crucifixion and Resurrection in their supporters? To what stop? How do they associate to each other? Do they associate?

Joe Christmas ‘ whole life can be considered his crucifixion ; he suffered all the piece deceasing for the exclusive ground that he was unable to truly happen himself and accommodate to the nature that society required of him. His agony is a consequence of penalty for factors in his life ( black blood, rejection, isolation ) that he has no control over. Unlike Christ, nevertheless, his decease does non take to Resurrection ; there is no salvation for Joe Christmas. The exclusive solace of Christmas ‘ crucifixion is that his agony is mitigated and his troubled being is put at easiness. Conversely, the adult male ‘s decease, while still predetermined and fated to go on, happens out of necessity for the male child ‘s continuation of transporting the fire. The demand for his decease stems from the demand for Christ ‘s forfeit when salvaging humanity ; the adult male ‘s agony remains critical to guarantee a conclusive and resulting “ Resurrection ” salvation for his boy and world.

William Faulkner and Cormac McCarthy ‘s positions differ in that the former utilizations literary crucifixion to show a pessimistic position of society and world: a adult male ‘s ( Joe Christmas ‘ ) character and his subsequent agony are non merchandises of free will or foster, but of a preordained and fixed nature. Crucifixion and agony are simply declarative of this changeless fate. The latter, instead, presents a more optimistic message: the forfeit of a adult male in a apparently bare universe can guarantee the endurance of hope and salvation for humanity ‘s wickednesss.


In the terminal, both writers create a black fictional universe, and through the Christian motive of crucifixion and Resurrection, develop their ain thoughts of how worlds can react to enduring and make out for salvation. The reader must see the branchings of these opposing portraitures of the human status: are we meriting of expiation? Or are our tonss already drawn for us? If the latter holds true, so the thought of duty for our lives and the actions that drive them becomes void and null as they succumb to the shaping forces and external force per unit areas of the universe. Possibly this deficiency of control serves as Joe Christmas ‘ frailty ; he can non achieve redemption, even in decease, because he would ne’er make out for it. If the former applies, so we can endeavor towards a promising hereafter, despite the agony we experience, in hopes of deriving a concluding rescue at the custodies of destiny or God. Everyone has a cross to bear, whether it is a kid to protect or a social gulf, and the bearing of this cross can merely function to transport the fire to a better hereafter.

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