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Kinsman as “Redeemer” in Piers Plowman, Passus 18
Horace Jeffery Hodges 한국중세근세영문학회 2006 중세르네상스 영문학 Vol.14 No.1
In Passus 18 of Piers Plowman, William Langland implicitly affirms universal salvation. The paper investigates what might lie behind Langland's position, which contradicts the Church's official teaching of limited salvation. At least three things may influence his views on kinship: the biblical concept of the kinsman-redeemer; Anselm's theological opinions on salvation; and Anglo-Saxon culture's emphasis upon kinship obligations. The third influence seems the strongest, for Langland has Christ implicitly affirm universal salvation because all of mankind are his blood kin. The Anglo-Saxon cultural factor would therefore appear to provide the key to understanding Langland's belief in universal salvation.
Cain’s Fratricide: Original Violence as ‘Original Sin’ in Beowulf
Horace Jeffery Hodges 한국중세근세영문학회 2007 중세르네상스 영문학 Vol.15 No.1
The poem Beowulf emphasizes the importance of kinship, deplores kinslaying, traces violence to the original fratricide in which Cain slew Abel, and sees Grendel's attacks as a continuation of that original kinslaying. The disreputable Unferth is condemned to hell for kinslaying, whereas the upstanding Wiglaf is commended for coming to the aid of his kinsman, Beowulf. Five times, the poem thematizes fratricide, the most extensive discourse on this theme occurring just prior to Beowulf's confrontation with the dragon. Moreover, shortly before his death from the dragon's poison, Beowulf states that he has no fear of reproach when meeting God, for he has killed no kinsmen. Interestingly, although the poem summarizes the creation story from Genesis, it says nothing about the original sin by Adam and Eve, nor does it even mention the first couple. Instead, Cain's murderous action in killing Abel is treated as the origin of evil in the world, thereby making this original violence a kind of 'original sin.' Intriguing parallels to this view of Cain's crime can be found in Genesis A, B and Maxims I.
When Did Adam Fall in Paradise Lost
Horace J Hodges 한국고전중세르네상스영문학회 2007 중세근세영문학 Vol.17 No.2
The specific moment of Adam's fall in Paradise Lost would seem unambiguous. It occurs at the moment that he accepts and eats the apple. One might object that these are two slightly distinct moments and that Adam is breaking two slightly different prohibitions, i.e., neither to touch the tree nor to eat the fruit, but Milton plays upon an etymological ambiguity in the word "taste" (="touch") to conflate God's two commands and Adam's two violations. Thus does one sort of ambiguity appear to resolve the other sort. If we look more carefully, however, the precise moment in which Adam falls dissolves into a process of falling that was prepared for through Adam's idolatrous worship of Eve, confirmed by Adam's inner assent to the evil of placing Eve before God by deciding to accept her gift of the apple, and completed in Adam's act of taking and eating the fruit of the tree. This process has the effect of stretching out Adam's sin, making his fall a process of falling, but it has the advantage of making understandable Adam's decision for Eve and death over God and life.