Emory and Henry College: RELG 261
Dr. Joseph Reiff
Course Readings
Course Journals
Journal 1: A Morbid Taste for Bones by Ellis Peters
Josie Salyer
RELG 261
Unrealistic Goals of Monasticism
Monasticism, or monkhood, is a religious way of life in which an individual strives to wholly commit themselves to spirituality. In other words, one’s life is devoted to spiritual work. This commitment is fulfilled by avoiding “worldly” corruption which often results in isolation from the outside world. Certain individuals desire to live this spiritually inclined, monastic life; however, reaching such a prestigious level of spirituality is not obtained without adversity from human nature. Worldly temptations often distract spiritual individuals from their desired way of life. Monasticism, although a great attempt at living a holy life, is not the perfect way to avoid worldly sin. Human beings cannot be confided and expected to completely avoid worldly pleasures and desires. This is proved in A Morbid Taste for Bones by the characters poorly portraying monastic practice because of the influence of sin. Particular members of the Shrewsbury Abbey monastery commit acts of deceit, evil, and injustice throughout the novel. These members, Brother Columbanus and Prior Robert, are consumed by a controlling, greedy thirst for power. The sins of bribery and jealousy committed by Prior Robert along with the sin of lack of vigilance committed by Brother Columbanus vividly showcases the overwhelming influence of temptation, which is harmful in the lives of those who follow of Christ.
In chapter three, the members of the Shrewsbury Abbey monastery are journeying to the town of Gwytherin, home of profound Saint Winifred. Prior Robert, who is second in command of the monastery, is leading this expedition to collect the extraordinary bones that will bring great popularity and adoration to Shrewsbury and himself. Saint Winifred is able to perform miracles from the grave which is what prompts Prior Robert’s desire to collect her remains. Once arrived in Gwytherin, Prior Robert attempts to persuade Rhisiart, the largest landholder in Gwytherin, for his blessing to collect the relics. Rhisiart and the Gwytherin parish bluntly oppose this request. Prior Robert requests to privately speak with Rhisiart which is where the influence of temptation begins. Prior Robert is tempted to knowingly sin so that he may obtain his selfish desire of superiority in Shrewsbury. Robert results to bribery in a desperate attempt to convince Rhisiart to reconsider his opposition. Robert offers Rhisiart a significant amount of money if he will simply, “persuade the parish to agree to give up the saint” (71). Rhisiart, appalled and “revolted,” becomes livid and angrily dismisses Robert (73). Robert tries to mask his obvious misdemeanor, but there is no hope in changing Rhisiarts inexorable decision. This is a prime example of how difficult overcoming sin and temptation is in monastic life; furthermore, it is difficult to overcome sin in any way of life. Monastic life is not the answer to completely avoid worldly sin; this is clearly displayed throughout the novel. Prior Robert was so blinded by his own severe thirst for glory and power that he betrayed his vows and dedications to the monastic lifestyle. Sadly, the novel reveals that Brother Columbanus also betrays the vows of monkhood later in the novel because of a wicked thirst for superiority
Brother Columbanus is a young, ambitious man who is new to the Shrewsbury monastery. Columbanus is ordered by Prior Robert, who is still yearning to collect Winifred’s relics, to go to the altar at Winifred’s resting place and spend the night in vigilant prayer. This same night, Rhisiart is ominously found murdered. This leads to Columbanus’ confession that instead of remaining in devoted prayer, he fell into a deep slumber. Columbanus confesses to Prior Robert that his “flesh was weak” (128). Columbanus is shockingly uncovered as the murderer of Rhisiart later in the novel; however, apart from this deplorable act of evil, Columbanus committed acts of sin before his moribund actions were unveiled. His lack of vigilance provides further insight into the unrealistic goals of monasticism. Prayer is a critical part of monastic life; brother Columbanus failed to complete his assigned task of prayer because of his desire to please his own flesh. Moreover, Columbanus was so severely engulfed in temptation that he denounced to murder in a pathetic attempt to fulfill his personal desires. The actions of Robert and Columbanus evide to the claim that monasticism is not a full proof way to overcome worldly temptations.
Prior Robert is a rather misunderstood character. Once Rhisiart is murdered, Robert is the prime suspect because of their former, feverish altercation. Throughout the novel, the target is etched on Robert’s back although his sin is prominent elsewhere. In the epilogue, Robert gets word of miracles that have occurred in Gwytherin since the monastery retreated. Robert is consumed by his flesh and becomes fiercely jealous because such profound miracles are not occuring in Shrewsbury. His expression when he hears this news is “pinched with incredulous resentment” (252). Why would a devout Prior be jealous of God’s miraculous work for others? Prior Robert, as a follower of Christ, should have been overtaken by joy to hear of such wonderful works, yet his flesh prevailed and he once again obliterated the values of monasticism and Christianity itself. This is yet another indication that monasticism is not the ideal way for members of the Christian faith to avoid worldly temptations
Followers of the Christian faith are called to obey God; this is done firstly by avoiding sin. However, God is forgiving when followers fail to keep His commandments. Monasticism values holiness and faithfulness to God, failure to remain faithful is deemed deplorable in monastic life even though God is forgiving. This creates an environment of expected yet unreachable perfection. Monastic life in A Morbid Taste for Bones is portrayed as an inefficient way to live as a follower of Christ in the world.
RELG 261
Unrealistic Goals of Monasticism
Monasticism, or monkhood, is a religious way of life in which an individual strives to wholly commit themselves to spirituality. In other words, one’s life is devoted to spiritual work. This commitment is fulfilled by avoiding “worldly” corruption which often results in isolation from the outside world. Certain individuals desire to live this spiritually inclined, monastic life; however, reaching such a prestigious level of spirituality is not obtained without adversity from human nature. Worldly temptations often distract spiritual individuals from their desired way of life. Monasticism, although a great attempt at living a holy life, is not the perfect way to avoid worldly sin. Human beings cannot be confided and expected to completely avoid worldly pleasures and desires. This is proved in A Morbid Taste for Bones by the characters poorly portraying monastic practice because of the influence of sin. Particular members of the Shrewsbury Abbey monastery commit acts of deceit, evil, and injustice throughout the novel. These members, Brother Columbanus and Prior Robert, are consumed by a controlling, greedy thirst for power. The sins of bribery and jealousy committed by Prior Robert along with the sin of lack of vigilance committed by Brother Columbanus vividly showcases the overwhelming influence of temptation, which is harmful in the lives of those who follow of Christ.
In chapter three, the members of the Shrewsbury Abbey monastery are journeying to the town of Gwytherin, home of profound Saint Winifred. Prior Robert, who is second in command of the monastery, is leading this expedition to collect the extraordinary bones that will bring great popularity and adoration to Shrewsbury and himself. Saint Winifred is able to perform miracles from the grave which is what prompts Prior Robert’s desire to collect her remains. Once arrived in Gwytherin, Prior Robert attempts to persuade Rhisiart, the largest landholder in Gwytherin, for his blessing to collect the relics. Rhisiart and the Gwytherin parish bluntly oppose this request. Prior Robert requests to privately speak with Rhisiart which is where the influence of temptation begins. Prior Robert is tempted to knowingly sin so that he may obtain his selfish desire of superiority in Shrewsbury. Robert results to bribery in a desperate attempt to convince Rhisiart to reconsider his opposition. Robert offers Rhisiart a significant amount of money if he will simply, “persuade the parish to agree to give up the saint” (71). Rhisiart, appalled and “revolted,” becomes livid and angrily dismisses Robert (73). Robert tries to mask his obvious misdemeanor, but there is no hope in changing Rhisiarts inexorable decision. This is a prime example of how difficult overcoming sin and temptation is in monastic life; furthermore, it is difficult to overcome sin in any way of life. Monastic life is not the answer to completely avoid worldly sin; this is clearly displayed throughout the novel. Prior Robert was so blinded by his own severe thirst for glory and power that he betrayed his vows and dedications to the monastic lifestyle. Sadly, the novel reveals that Brother Columbanus also betrays the vows of monkhood later in the novel because of a wicked thirst for superiority
Brother Columbanus is a young, ambitious man who is new to the Shrewsbury monastery. Columbanus is ordered by Prior Robert, who is still yearning to collect Winifred’s relics, to go to the altar at Winifred’s resting place and spend the night in vigilant prayer. This same night, Rhisiart is ominously found murdered. This leads to Columbanus’ confession that instead of remaining in devoted prayer, he fell into a deep slumber. Columbanus confesses to Prior Robert that his “flesh was weak” (128). Columbanus is shockingly uncovered as the murderer of Rhisiart later in the novel; however, apart from this deplorable act of evil, Columbanus committed acts of sin before his moribund actions were unveiled. His lack of vigilance provides further insight into the unrealistic goals of monasticism. Prayer is a critical part of monastic life; brother Columbanus failed to complete his assigned task of prayer because of his desire to please his own flesh. Moreover, Columbanus was so severely engulfed in temptation that he denounced to murder in a pathetic attempt to fulfill his personal desires. The actions of Robert and Columbanus evide to the claim that monasticism is not a full proof way to overcome worldly temptations.
Prior Robert is a rather misunderstood character. Once Rhisiart is murdered, Robert is the prime suspect because of their former, feverish altercation. Throughout the novel, the target is etched on Robert’s back although his sin is prominent elsewhere. In the epilogue, Robert gets word of miracles that have occurred in Gwytherin since the monastery retreated. Robert is consumed by his flesh and becomes fiercely jealous because such profound miracles are not occuring in Shrewsbury. His expression when he hears this news is “pinched with incredulous resentment” (252). Why would a devout Prior be jealous of God’s miraculous work for others? Prior Robert, as a follower of Christ, should have been overtaken by joy to hear of such wonderful works, yet his flesh prevailed and he once again obliterated the values of monasticism and Christianity itself. This is yet another indication that monasticism is not the ideal way for members of the Christian faith to avoid worldly temptations
Followers of the Christian faith are called to obey God; this is done firstly by avoiding sin. However, God is forgiving when followers fail to keep His commandments. Monasticism values holiness and faithfulness to God, failure to remain faithful is deemed deplorable in monastic life even though God is forgiving. This creates an environment of expected yet unreachable perfection. Monastic life in A Morbid Taste for Bones is portrayed as an inefficient way to live as a follower of Christ in the world.
Journal 2: Watership Down by Richard Adams
Josie Salyer
RELG 261
In Exodus chapter twenty-two, verse twenty-one, the Israelites are told not to “mistreat or oppress a foreigner.” In the twenty-third chapter of Watership Down, the rabbits discover a wounded gull near the warren whose name is later revealed to be Kehaar. Hazel, being the compassionate leader he is, admonishes the other rabbits to step out of their comfort zones in order to help Kehaar even though the he is a foreigner, in a sense. Kehaar is vicious and aggressive when the rabbits first find him; however, as the rabbits show Kehaar hospitality, he becomes friendly and helpful to them. The rabbits are told to dig a space where Kehaar can rest peacefully. Hebrews chapter thirteen, verse two states, “do not forget to show hospitality to strangers.” This is exactly what the rabbits do for Kehaar, an unfamiliar stranger. The rabbits only eat grass, but they collect insects for Kehaar to eat. This is a peculiar act for rabbits but they do it anyway in order to help Kehaar.
Once Keehar is settled and feeling better, the rabbits begin to devise a plan to retrieve does from another warren since there are not any does living in their warren. With the help of Kehaar, they are able to carry out this risky plan even though it is not a complete success. If the rabbits would not have showed Kehaar compassion and hospitality, they would not have received his help at all which would have caused the plan to be impossible. With the help of Kehaar, the rabbits were able to accomplish far more than they could have alone. The rabbits were rewarded with crucial help along their journey all because they showed hospitality to a stranger.
In chapter twenty-five, a few of the rabbits are journeying to a nearby farm to retrieve does to bring back to the warren. Dandelion tells yet another story of El-ahrairah to sooth the fears of the night. The story is similar to the great flood that occurs in the book of Genesis. Dandelion’s story told of a man who built “a great hutch that held all the animals and birds until Frith returned and let them out” (208). Chapters six through nine of Genesis tell of the massive ark Noah built on God’s command to withstand the immense flood that was soon to be upon the Earth. In Dandelion’s story, Frith is said to have gone away and left the whole world covered with rain. Both the stories, although not identical, have undeniable similarities and comparisons.
RELG 261
In Exodus chapter twenty-two, verse twenty-one, the Israelites are told not to “mistreat or oppress a foreigner.” In the twenty-third chapter of Watership Down, the rabbits discover a wounded gull near the warren whose name is later revealed to be Kehaar. Hazel, being the compassionate leader he is, admonishes the other rabbits to step out of their comfort zones in order to help Kehaar even though the he is a foreigner, in a sense. Kehaar is vicious and aggressive when the rabbits first find him; however, as the rabbits show Kehaar hospitality, he becomes friendly and helpful to them. The rabbits are told to dig a space where Kehaar can rest peacefully. Hebrews chapter thirteen, verse two states, “do not forget to show hospitality to strangers.” This is exactly what the rabbits do for Kehaar, an unfamiliar stranger. The rabbits only eat grass, but they collect insects for Kehaar to eat. This is a peculiar act for rabbits but they do it anyway in order to help Kehaar.
Once Keehar is settled and feeling better, the rabbits begin to devise a plan to retrieve does from another warren since there are not any does living in their warren. With the help of Kehaar, they are able to carry out this risky plan even though it is not a complete success. If the rabbits would not have showed Kehaar compassion and hospitality, they would not have received his help at all which would have caused the plan to be impossible. With the help of Kehaar, the rabbits were able to accomplish far more than they could have alone. The rabbits were rewarded with crucial help along their journey all because they showed hospitality to a stranger.
In chapter twenty-five, a few of the rabbits are journeying to a nearby farm to retrieve does to bring back to the warren. Dandelion tells yet another story of El-ahrairah to sooth the fears of the night. The story is similar to the great flood that occurs in the book of Genesis. Dandelion’s story told of a man who built “a great hutch that held all the animals and birds until Frith returned and let them out” (208). Chapters six through nine of Genesis tell of the massive ark Noah built on God’s command to withstand the immense flood that was soon to be upon the Earth. In Dandelion’s story, Frith is said to have gone away and left the whole world covered with rain. Both the stories, although not identical, have undeniable similarities and comparisons.
Journal 2: Watership Down pt. 2
Josie Salyer
RELG 261
The Old Testament is composed of oral traditions. Stories and accounts of various individuals and groups are passed down throughout generations to form the content of the Bible. In chapter forty-five, Hazel, Dandelion, and Blackberry are devising a risky plan that, if carried out correctly, will save the fate of the warren. Dandelion says to Hazel, “we ought to have the makings of the best story ever.” To this hazel replies, “and you’ll be the chap to tell it.” This is an insight that portrays how oral traditions are retold; moreover, oral traditions were retold to formulate the content of the Old Testament.
A theme throughout the Bible is the importance of showing hospitality. We have discussed this in class because hospitality is a prominent insight in Watership Down. When Hazel finds himself about to be killed by a tabby cat at Nuthanger Farm, Lucy, the daughter of the farmer, saves him. She then takes Hazel inside to be examined by the doctor who was there to treat Lucy’s mother. Although this is an instance between a human and animal, hospitality is made vividly apparent. Ephesians 4:32 states, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Lucy shows Hazel compassion even though he is thought to be a nuisance to the farm, in a sense.
RELG 261
The Old Testament is composed of oral traditions. Stories and accounts of various individuals and groups are passed down throughout generations to form the content of the Bible. In chapter forty-five, Hazel, Dandelion, and Blackberry are devising a risky plan that, if carried out correctly, will save the fate of the warren. Dandelion says to Hazel, “we ought to have the makings of the best story ever.” To this hazel replies, “and you’ll be the chap to tell it.” This is an insight that portrays how oral traditions are retold; moreover, oral traditions were retold to formulate the content of the Old Testament.
A theme throughout the Bible is the importance of showing hospitality. We have discussed this in class because hospitality is a prominent insight in Watership Down. When Hazel finds himself about to be killed by a tabby cat at Nuthanger Farm, Lucy, the daughter of the farmer, saves him. She then takes Hazel inside to be examined by the doctor who was there to treat Lucy’s mother. Although this is an instance between a human and animal, hospitality is made vividly apparent. Ephesians 4:32 states, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” Lucy shows Hazel compassion even though he is thought to be a nuisance to the farm, in a sense.
Journal 3: Saving Grace by Lee Smith
Josie Salyer
RELG 261
Conviction vs Conceit
Living as a member of the Christian faith involves many commitments to God. These commitments are not wholly kept at all times; human nature causes individuals to fail through sin. God is merciful and forgiving when His people disobey, however. Ministers of God emphasize the importance of living a devoted, holy life that is pleasing to the Lord. Ministers themselves must embody selflessness, obedience, and compassion. Virgil Shepherd and Travis Word are two prominent characters in Lee Smith’s Saving Grace because of their roles as ministers. Both characters showcase their faith in contrasting ways. Virgil is arrogant and self centered while Travis does not understand the power of God’s mercy. On the contrary, Virgil is bold while preaching the Word of God while Travis is faithful to keeping God’s commandments. Both the strengths and weaknesses of Virgil Shepherd and Travis Word play pivotal roles in the complex life of Grace Shepherd.
Ministers should be selfless by committing themselves to carry out God’s works. God calls certain individuals to preach His Word; these chosen few must remove themselves from the world and submit to the Lord. Ministers should obey the presence of God, God’s voice in their life, and the guidance of the Holy Spirit. Virgil Shepherd relies too much on what he claims to be the Holy Spirit, leaving his family famished and poor. Virgil’s character is invisibly arrogant at first; as the events in the novel progress, his arrogance only becomes more apparent and obvious. Virgil aspires to be the center of attention; he distracts the attention from God which is a pressing fault. Virgil’s ministry involves a great amount of snake handling. Virgil attempts to make himself look important and worthy through this. He often handles too many snakes at one time. Tragedy strikes when Rufus Graybeal, a member of the Jesus Name Church, is killed by a serpent. Serpents were handled at Rufus’ funeral on Virgil’s account (40). This is problematic because a serpent took his life; handling at the funeral was disrespectful. This arrogance of Virgil causes great turmoil and fear for Grace. She is embarrassed by her father’s actions. I believe this is a devastating factor that keeps Grace from accepting Jesus into her heart. She resents her father’s outrageous actions that he claims are strictly for the Lord.
Unlike Virgil, Travis Word is almost too selfless. He is fully devoted to his ministry and faith which causes him to neglect Grace, his wife, as a result. Grace cannot love her husband as she would like because Travis is constantly consumed by unnecessary guilt. Virgil was not guilty enough for his actions while Travis is too guilty. Grace wants to feel close and connected to her husband, but she is unable to do that because Travis’ attention is on God and not her. His focus needed to be on God just as all Christians should focus on God; however, this focus on God does not include ignoring his wife and not caring for her as a husband should. Grace later commits adultery with Randy Newhouse as a result of her loneliness. Travis cannot be wholly blamed for this act of sin because it was entirely Grace’s decision. Maybe if she had received an adequate amount of love and attention from her husband, she would have remained faithful to him, as she should have been anyway.
A successful minister must embody compassion. This compassion should be poured out on the Lord primarily, family, friends, church members, and strangers. Virgil certainly has compassion for the Lord, but he does not have compassion for his family. Both Virgil and Travis pour themselves into their work that their families are left feeling abandoned. Fannie, Grace’s mother and Virgil’s wife, tragically takes her own life. Her reasoning for this is unclear, but her distance from her husband probably prompted a feeling of despair and depression. After Grace and her family succumb this tragedy, Grace and Virgil flee. They are traveling to wherever Virgil supposedly feels the Holy Spirit is leading him. This shows no compassion for Grace. Instead of attempting to find a stable home for her, and her siblings for that matter, Virgil keeps her on the move. The true character of Virgil Shepherd is revealed when he flees with an unGodly woman named Carlean. He completely abandons his daughter; he leaves her without saying goodbye, without making sure she has any means of sustainability, and without an explanation. Luckily for Grace, Travis comes by the trailer where Grace is stranded and saves her, in a sense. This shows that Travis is genuinely compassionate at this time. He takes Grace into his home and welcomes her. When they eventually marry, their life is full of joy for many years. However, his compassion for Grace later fades which results in the downward spiral of their marriage.
When I first began reading this novel, I was inspired by the exuberant faith of Virgil Shepherd. I thought his electrifying faith was profound and exciting. Once I got deeper in, I became angry. Virgil wanted the credit for the miracles that God manifested. God healed the sick; God delivered others from their sin, not Virgil. A prominent sin in the world today is self glory. Individuals think their own faith and works are equal to the Lord’s. This is what eventually leads to Virgil’s downfall. His faith was fake and not genuine. I had a similar experience while reading about Travis. I was delighted for Grace to find a loving man of God as her husband. I desperately wish Travis would have accepted God’s forgiveness and mercy. He tried to be too holy which prevented him from being completely invested in his marriage.
Individuals of the Christian faith should live to exemplify and express their faith. This expression needs to be selfless and to the Lord only. During this expression, individuals of the Christian faith should express compassion for others. Moreover, these individuals should bask in peace knowing that their inequities and shortcomings will be forgiven by the almighty, merciful God. Saving Grace is a novel full of profound lessons and insights into the Christian faith.
RELG 261
Conviction vs Conceit
Living as a member of the Christian faith involves many commitments to God. These commitments are not wholly kept at all times; human nature causes individuals to fail through sin. God is merciful and forgiving when His people disobey, however. Ministers of God emphasize the importance of living a devoted, holy life that is pleasing to the Lord. Ministers themselves must embody selflessness, obedience, and compassion. Virgil Shepherd and Travis Word are two prominent characters in Lee Smith’s Saving Grace because of their roles as ministers. Both characters showcase their faith in contrasting ways. Virgil is arrogant and self centered while Travis does not understand the power of God’s mercy. On the contrary, Virgil is bold while preaching the Word of God while Travis is faithful to keeping God’s commandments. Both the strengths and weaknesses of Virgil Shepherd and Travis Word play pivotal roles in the complex life of Grace Shepherd.
Ministers should be selfless by committing themselves to carry out God’s works. God calls certain individuals to preach His Word; these chosen few must remove themselves from the world and submit to the Lord. Ministers should obey the presence of God, God’s voice in their life, and the guidance of the Holy Spirit. Virgil Shepherd relies too much on what he claims to be the Holy Spirit, leaving his family famished and poor. Virgil’s character is invisibly arrogant at first; as the events in the novel progress, his arrogance only becomes more apparent and obvious. Virgil aspires to be the center of attention; he distracts the attention from God which is a pressing fault. Virgil’s ministry involves a great amount of snake handling. Virgil attempts to make himself look important and worthy through this. He often handles too many snakes at one time. Tragedy strikes when Rufus Graybeal, a member of the Jesus Name Church, is killed by a serpent. Serpents were handled at Rufus’ funeral on Virgil’s account (40). This is problematic because a serpent took his life; handling at the funeral was disrespectful. This arrogance of Virgil causes great turmoil and fear for Grace. She is embarrassed by her father’s actions. I believe this is a devastating factor that keeps Grace from accepting Jesus into her heart. She resents her father’s outrageous actions that he claims are strictly for the Lord.
Unlike Virgil, Travis Word is almost too selfless. He is fully devoted to his ministry and faith which causes him to neglect Grace, his wife, as a result. Grace cannot love her husband as she would like because Travis is constantly consumed by unnecessary guilt. Virgil was not guilty enough for his actions while Travis is too guilty. Grace wants to feel close and connected to her husband, but she is unable to do that because Travis’ attention is on God and not her. His focus needed to be on God just as all Christians should focus on God; however, this focus on God does not include ignoring his wife and not caring for her as a husband should. Grace later commits adultery with Randy Newhouse as a result of her loneliness. Travis cannot be wholly blamed for this act of sin because it was entirely Grace’s decision. Maybe if she had received an adequate amount of love and attention from her husband, she would have remained faithful to him, as she should have been anyway.
A successful minister must embody compassion. This compassion should be poured out on the Lord primarily, family, friends, church members, and strangers. Virgil certainly has compassion for the Lord, but he does not have compassion for his family. Both Virgil and Travis pour themselves into their work that their families are left feeling abandoned. Fannie, Grace’s mother and Virgil’s wife, tragically takes her own life. Her reasoning for this is unclear, but her distance from her husband probably prompted a feeling of despair and depression. After Grace and her family succumb this tragedy, Grace and Virgil flee. They are traveling to wherever Virgil supposedly feels the Holy Spirit is leading him. This shows no compassion for Grace. Instead of attempting to find a stable home for her, and her siblings for that matter, Virgil keeps her on the move. The true character of Virgil Shepherd is revealed when he flees with an unGodly woman named Carlean. He completely abandons his daughter; he leaves her without saying goodbye, without making sure she has any means of sustainability, and without an explanation. Luckily for Grace, Travis comes by the trailer where Grace is stranded and saves her, in a sense. This shows that Travis is genuinely compassionate at this time. He takes Grace into his home and welcomes her. When they eventually marry, their life is full of joy for many years. However, his compassion for Grace later fades which results in the downward spiral of their marriage.
When I first began reading this novel, I was inspired by the exuberant faith of Virgil Shepherd. I thought his electrifying faith was profound and exciting. Once I got deeper in, I became angry. Virgil wanted the credit for the miracles that God manifested. God healed the sick; God delivered others from their sin, not Virgil. A prominent sin in the world today is self glory. Individuals think their own faith and works are equal to the Lord’s. This is what eventually leads to Virgil’s downfall. His faith was fake and not genuine. I had a similar experience while reading about Travis. I was delighted for Grace to find a loving man of God as her husband. I desperately wish Travis would have accepted God’s forgiveness and mercy. He tried to be too holy which prevented him from being completely invested in his marriage.
Individuals of the Christian faith should live to exemplify and express their faith. This expression needs to be selfless and to the Lord only. During this expression, individuals of the Christian faith should express compassion for others. Moreover, these individuals should bask in peace knowing that their inequities and shortcomings will be forgiven by the almighty, merciful God. Saving Grace is a novel full of profound lessons and insights into the Christian faith.
Journal 4: The Shack by William Paul Young
Josie Salyer
RELG 261
The Shack: How to form an immanent relationship with God
The Shack is a novel that grapples with the perpetual debacle of remaining faithful to God in the midst of tragedy. William Paul Young proposes the solution of cultivating an immanent relationship with God as an indispensable way to remain rooted in faith during seasons of boundless grief, sorrow, and pain. The view of maintaining a close-knit relationship with God is significant throughout Mack’s encounters with Papa, Jesus, and Sarayu at the Shack. When in accordance with God through an indwelling relationship, God forms order out of chaos, proves that love is stronger than death, and relinquishes the pain of bounding sorrow to transform into unspeakable joy.
Mack’s life is drastically altered after the tragic loss of his youngest daughter Missy. In the midst of calamity, one copes with affliction in extreme ways such as obliterating moral values and faith. For example, Mack copes with his distress by fully avoiding and deflecting God’s presence in his life in any form. While at the Shack, Mack journeys to an immaculate yet chaotic garden with Sayaru, who represents the Holy Spirit, where a significant allegory of his soul is revealed. Sayaru states to Mack, “...this garden is your soul. This mess is you” (138). Mack’s loss reformed his entire life from a peaceful unity of love to a cluster of chaotic anger and agony. However, God eventually forms order out of Mack’s chaotic soul and nature. Sayaru states, “To you it seems like a mess, but to me, I see a perfect pattern emerging and growing and alive - a living fractal” (138). Through this allegorical passage, readers gain insight into the transcendent power of God. God holds what individuals view as messy, impure, and hopeless and molds a beautiful masterpiece. This is exactly what God does in Mack’s life as a result of their growing relationship. As a result, Mack is able to slowly return into God’s loving path for his life. Mack continues to gain enlightenment into the purposes behind the tragedy in his life.
A present theme throughout the novel is that love is stronger than death. God’s love for Mack overcomes the constant grief caused by the engulfing grief of Missy’s death. God’s love is revealed to Mack through the relationship they rebuild over the course of Mack’s visit at the Shack. Mack profoundly connects with Jesus upon his arrival. This relationship between Mack and Jesus is founded on a deeper level than Papa and Sayaru because Jesus’ qualities make him seem as a normal man like Mack himself. One of the most touching, moving parts of the novel is when Mack sees Missy through a waterfall that he and Jesus travel to. The incredible jubilance Mack experiences when he sees Missy triumphs the sadness he had previously been imprisoned to. When Missy turns away from the waterfall, she runs to Jesus and leaps into his outstretched arms. Jesus, Missy, and Mack’s other children are all in accordance together, laughing, playing, and skipping stones across the lake. “The voicing of their joy was a symphony to Mack’s ears, and as he watched, his tears flowed freely” (168). Mack is able to feel this pure bliss because of the relationship he progressively formed with Jesus.
Consequently, the chains of the Great Sadness were broken after this elating experience. “The Great Sadness would not be part of his identity anymore” (170). If Mack had continued to avoid God by refusing to cultivate a relationship with Jesus, the chains of the Great Sadness would have eventually strangled him, leaving him without a chance of freedom. Mack resented God and went to great lengths to ensure that he would not have to rely on God for anything upon the initiation of the Great Sadness. Mack states, “But I’ve tried pretty hard to lock you out of my life” (189). Papa reassures Mack that, “my love is a lot bigger than your stupidity” (189). Without a relationship, Papa could not have saved Mack from the Great Sadness; this is what Young proactively displays throughout the novel. God is there even when individuals cannot sense His presence; furthermore, God was beside Mack throughout the entire duration of the Great Sadness despite Mack’s obliviation. Papa states, “I purpose to work life out of death, to bring freedom out of brokeness, and turn darkness into light” (191). Through the relationship that Mack formed with the Godhead, he was able to realize this truth. On the contrary, certain members of the Christian faith are wistfully blind to this truth.
Individuals of the Christian faith spend an insufficient amount of time building a relationship with God, as Mack did, because their focus remains on rules and laws. Rules and laws are important; however, Sayaru tells Mack that relationship is crucial. Sarayu states, “I am about the process that takes you to the living answer” (198). The “process” Sayaru is discussing is the process of establishing a benevolent relationship with God. I believe that pursuing a relationship with God is adamant in the Christian faith. When a relationship with God is formed, a desire to follow laws and rules follows. An intimate relationship with God is built through prayer, worship, and reading God’s word; this is how individuals interact with God. Since individuals cannot physically see God as Mack did at the Shack, these individuals must seek and pursue him through prayer and scripture. If more people sought God this way, life’s struggles would seem insignificant because God gives those he loves endless peace. This peace is manifested in scripture; moreover, peace is found while pursuing a relationship with God. Rules remain important, but pursuing a relationship with God is how he pours out his matchless love, peace, and compassion.
What God did in Mack’s life, he can also do for others of his Kingdom through his incessant love. The revelation of this love is evident through a personal relationship with God. John 15:5 states, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” Apart from God, Mack was lost and destroyed, unable to control his agony. But, with God, Mack received immeasurable joy that completely altered the direction of his life. When in an indwelling relationship with God, Jesus, and the Holy Spirit, God brings order to turmoil, proves the conquering power of love, and breaks the painful chains of bounding sorrow.
RELG 261
The Shack: How to form an immanent relationship with God
The Shack is a novel that grapples with the perpetual debacle of remaining faithful to God in the midst of tragedy. William Paul Young proposes the solution of cultivating an immanent relationship with God as an indispensable way to remain rooted in faith during seasons of boundless grief, sorrow, and pain. The view of maintaining a close-knit relationship with God is significant throughout Mack’s encounters with Papa, Jesus, and Sarayu at the Shack. When in accordance with God through an indwelling relationship, God forms order out of chaos, proves that love is stronger than death, and relinquishes the pain of bounding sorrow to transform into unspeakable joy.
Mack’s life is drastically altered after the tragic loss of his youngest daughter Missy. In the midst of calamity, one copes with affliction in extreme ways such as obliterating moral values and faith. For example, Mack copes with his distress by fully avoiding and deflecting God’s presence in his life in any form. While at the Shack, Mack journeys to an immaculate yet chaotic garden with Sayaru, who represents the Holy Spirit, where a significant allegory of his soul is revealed. Sayaru states to Mack, “...this garden is your soul. This mess is you” (138). Mack’s loss reformed his entire life from a peaceful unity of love to a cluster of chaotic anger and agony. However, God eventually forms order out of Mack’s chaotic soul and nature. Sayaru states, “To you it seems like a mess, but to me, I see a perfect pattern emerging and growing and alive - a living fractal” (138). Through this allegorical passage, readers gain insight into the transcendent power of God. God holds what individuals view as messy, impure, and hopeless and molds a beautiful masterpiece. This is exactly what God does in Mack’s life as a result of their growing relationship. As a result, Mack is able to slowly return into God’s loving path for his life. Mack continues to gain enlightenment into the purposes behind the tragedy in his life.
A present theme throughout the novel is that love is stronger than death. God’s love for Mack overcomes the constant grief caused by the engulfing grief of Missy’s death. God’s love is revealed to Mack through the relationship they rebuild over the course of Mack’s visit at the Shack. Mack profoundly connects with Jesus upon his arrival. This relationship between Mack and Jesus is founded on a deeper level than Papa and Sayaru because Jesus’ qualities make him seem as a normal man like Mack himself. One of the most touching, moving parts of the novel is when Mack sees Missy through a waterfall that he and Jesus travel to. The incredible jubilance Mack experiences when he sees Missy triumphs the sadness he had previously been imprisoned to. When Missy turns away from the waterfall, she runs to Jesus and leaps into his outstretched arms. Jesus, Missy, and Mack’s other children are all in accordance together, laughing, playing, and skipping stones across the lake. “The voicing of their joy was a symphony to Mack’s ears, and as he watched, his tears flowed freely” (168). Mack is able to feel this pure bliss because of the relationship he progressively formed with Jesus.
Consequently, the chains of the Great Sadness were broken after this elating experience. “The Great Sadness would not be part of his identity anymore” (170). If Mack had continued to avoid God by refusing to cultivate a relationship with Jesus, the chains of the Great Sadness would have eventually strangled him, leaving him without a chance of freedom. Mack resented God and went to great lengths to ensure that he would not have to rely on God for anything upon the initiation of the Great Sadness. Mack states, “But I’ve tried pretty hard to lock you out of my life” (189). Papa reassures Mack that, “my love is a lot bigger than your stupidity” (189). Without a relationship, Papa could not have saved Mack from the Great Sadness; this is what Young proactively displays throughout the novel. God is there even when individuals cannot sense His presence; furthermore, God was beside Mack throughout the entire duration of the Great Sadness despite Mack’s obliviation. Papa states, “I purpose to work life out of death, to bring freedom out of brokeness, and turn darkness into light” (191). Through the relationship that Mack formed with the Godhead, he was able to realize this truth. On the contrary, certain members of the Christian faith are wistfully blind to this truth.
Individuals of the Christian faith spend an insufficient amount of time building a relationship with God, as Mack did, because their focus remains on rules and laws. Rules and laws are important; however, Sayaru tells Mack that relationship is crucial. Sarayu states, “I am about the process that takes you to the living answer” (198). The “process” Sayaru is discussing is the process of establishing a benevolent relationship with God. I believe that pursuing a relationship with God is adamant in the Christian faith. When a relationship with God is formed, a desire to follow laws and rules follows. An intimate relationship with God is built through prayer, worship, and reading God’s word; this is how individuals interact with God. Since individuals cannot physically see God as Mack did at the Shack, these individuals must seek and pursue him through prayer and scripture. If more people sought God this way, life’s struggles would seem insignificant because God gives those he loves endless peace. This peace is manifested in scripture; moreover, peace is found while pursuing a relationship with God. Rules remain important, but pursuing a relationship with God is how he pours out his matchless love, peace, and compassion.
What God did in Mack’s life, he can also do for others of his Kingdom through his incessant love. The revelation of this love is evident through a personal relationship with God. John 15:5 states, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” Apart from God, Mack was lost and destroyed, unable to control his agony. But, with God, Mack received immeasurable joy that completely altered the direction of his life. When in an indwelling relationship with God, Jesus, and the Holy Spirit, God brings order to turmoil, proves the conquering power of love, and breaks the painful chains of bounding sorrow.
Journal 5: Pastrix by Nadia Bolz-Weber
Josie Salyer
RELG 261
Final Exam
Question 2
Pastrix: Prevenient Grace
Nadia Bolz-Weber offers insight to her distinctive life as a female minister and woman of unconventional faith in her narrative Pastrix. A prominent aspect of her unconventional faith is the unimaginable depths of God’s immaculate grace. Bolz-Weber formed an inclusive church called House for All Sinners and Saints in Denver, Colorado. This title is how Bolz-Weber presents God’s grace; all people, whether deemed a righteous saint or deplorable sinner, are worthy of God’s unfailing grace. Throughout the narrative, Bolz-Weber elaborates on her view of scriptural and spiritual grace, offering her audience wisdom by cultivating a unique understanding of God’s grace as a free, unearned gift that is for all people and is evident in human life regardless of human awareness.
Bolz-Weber was raised in a stereotypical, old fashioned Church of Christ where she was admonished to view God as an angry, punishable being. This indignant view of God was a component of Bolz-Weber’s resentment of her home church and the Christian faith itself. When Bolz-Weber was initially introduced to Lutheran theology, she was captivated by the newfound insight into the truth about God’s grace. She stated, “...there was a power greater than myself who could be a source of restoration” (48). Bolz Weber narrates an encounter she had with Pastor Ross, a gay Lutheran pastor who taught her the Lutheran view of grace, in her novel. Pastor Ross wrote on the board during the meeting Bolz-Weber attended, “God’s grace is a gift that is freely given to us” (49). In response to this enlightenment, Bolz-Weber stated, “I have been a Lutheran ever since then because the Lutheran church is the only place that has given me language for what I have experienced to be true in my life…” (49). Lutheran theology aided Bolz-Weber’s formation of her own personal understanding of grace. She views God’s grace as a free gift to sinners as well as saints. She stated, “It’s God saying, “I love the world too much to let your sin define you and be the final word” (50). This free gift of grace is entirely for all people.
An unconventional aspect of Bolz-Weber’s ministry and faith is her acceptance of all individuals regardless of demographics such as the LGBTQ community, for example. Her church, House for All Sinners and Saints, is home to many inidividuals of the LGBTQ community; moreover, Bolz-Weber valiantly advocates that God’s grace is inclusive to these individuals despite stereotypical Christian faith views. She stated, “God’s grace is free for all and that we are all beloved children of God…” (136). An individual named Asher attends Bolz-Weber’s church; Asher once identified as a female named Mary, but later transitioned into a male. Bolz-Weber offers Asher’s story in her narrative stating, “Asher is loved and named by the one created him and that this one, this God, is revealed in Jesus Christ, who became flesh and walked among us full of grace…” (142). I believe Bolz- Weber offered this story in her narrative hopeful that someone of the LGBTQ community might read it and be introduced to the unconditional gift of God’s grace that is already present in his or her life.
The idea of prevenient grace is a significant facet in Pastrix. Prevenient grace is simply divine grace that precedes human decision. In other words, prevenient grace means that God is already present in human lives before humans realize His presence. Bolz-Weber claims that God is not distant; rather, God lives in the midst of the chaos of human life. She stated, “...God is not far off, but here among the brokenness of our lives” (9). I believe Bolz-Weber’s unconventional faith is rooted in this idea of prevenient grace because of her advocacy of grace itself. She is adamant about spreading the truth and extent of God’s grace; this grace is present at all times, waiting to be accepted. She stated, “The Kingdom of heaven, which Jesus talked about all the time, is, as he said, here. At hand. It’s now” (163).
Furthermore, a question I believe remains unanswered regarding grace is the role of repentance in the Christian faith according to Bolz-Weber’s views. Bolz-Weber does not elaborate on repentance until the last few pages of her narrative. Acts 3:19 says, “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord.” How then is God’s grace inherited without repentance? Bolz-Weber holds a firm belief that God’s grace is still existent without repentance; consequently, God’s grace falls on those He loves regardless of if he or she turns away from their sins. Bolz-Weber explains that a prostitute who does not know how to change her sinful ways can, “... hold onto the love of God without being deemed worthy of it by anyone but God” (193). While this is true, where must repentance occur? I would like to gain further insight into Bolz-Weber’s views of repentance to gain a clear explanation of this unanswered question.
Overall, Nadia Bolz-Weber is a charismatic, passionate pastor and woman of eccentric faith. Her advocacy for God’s grace in her narrative Pastrix is inspiring to readers of all origins and identities. Bolz-Weber assures that God’s grace is consistently present in human lives as a free gift for all people.
RELG 261
Final Exam
Question 2
Pastrix: Prevenient Grace
Nadia Bolz-Weber offers insight to her distinctive life as a female minister and woman of unconventional faith in her narrative Pastrix. A prominent aspect of her unconventional faith is the unimaginable depths of God’s immaculate grace. Bolz-Weber formed an inclusive church called House for All Sinners and Saints in Denver, Colorado. This title is how Bolz-Weber presents God’s grace; all people, whether deemed a righteous saint or deplorable sinner, are worthy of God’s unfailing grace. Throughout the narrative, Bolz-Weber elaborates on her view of scriptural and spiritual grace, offering her audience wisdom by cultivating a unique understanding of God’s grace as a free, unearned gift that is for all people and is evident in human life regardless of human awareness.
Bolz-Weber was raised in a stereotypical, old fashioned Church of Christ where she was admonished to view God as an angry, punishable being. This indignant view of God was a component of Bolz-Weber’s resentment of her home church and the Christian faith itself. When Bolz-Weber was initially introduced to Lutheran theology, she was captivated by the newfound insight into the truth about God’s grace. She stated, “...there was a power greater than myself who could be a source of restoration” (48). Bolz Weber narrates an encounter she had with Pastor Ross, a gay Lutheran pastor who taught her the Lutheran view of grace, in her novel. Pastor Ross wrote on the board during the meeting Bolz-Weber attended, “God’s grace is a gift that is freely given to us” (49). In response to this enlightenment, Bolz-Weber stated, “I have been a Lutheran ever since then because the Lutheran church is the only place that has given me language for what I have experienced to be true in my life…” (49). Lutheran theology aided Bolz-Weber’s formation of her own personal understanding of grace. She views God’s grace as a free gift to sinners as well as saints. She stated, “It’s God saying, “I love the world too much to let your sin define you and be the final word” (50). This free gift of grace is entirely for all people.
An unconventional aspect of Bolz-Weber’s ministry and faith is her acceptance of all individuals regardless of demographics such as the LGBTQ community, for example. Her church, House for All Sinners and Saints, is home to many inidividuals of the LGBTQ community; moreover, Bolz-Weber valiantly advocates that God’s grace is inclusive to these individuals despite stereotypical Christian faith views. She stated, “God’s grace is free for all and that we are all beloved children of God…” (136). An individual named Asher attends Bolz-Weber’s church; Asher once identified as a female named Mary, but later transitioned into a male. Bolz-Weber offers Asher’s story in her narrative stating, “Asher is loved and named by the one created him and that this one, this God, is revealed in Jesus Christ, who became flesh and walked among us full of grace…” (142). I believe Bolz- Weber offered this story in her narrative hopeful that someone of the LGBTQ community might read it and be introduced to the unconditional gift of God’s grace that is already present in his or her life.
The idea of prevenient grace is a significant facet in Pastrix. Prevenient grace is simply divine grace that precedes human decision. In other words, prevenient grace means that God is already present in human lives before humans realize His presence. Bolz-Weber claims that God is not distant; rather, God lives in the midst of the chaos of human life. She stated, “...God is not far off, but here among the brokenness of our lives” (9). I believe Bolz-Weber’s unconventional faith is rooted in this idea of prevenient grace because of her advocacy of grace itself. She is adamant about spreading the truth and extent of God’s grace; this grace is present at all times, waiting to be accepted. She stated, “The Kingdom of heaven, which Jesus talked about all the time, is, as he said, here. At hand. It’s now” (163).
Furthermore, a question I believe remains unanswered regarding grace is the role of repentance in the Christian faith according to Bolz-Weber’s views. Bolz-Weber does not elaborate on repentance until the last few pages of her narrative. Acts 3:19 says, “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord.” How then is God’s grace inherited without repentance? Bolz-Weber holds a firm belief that God’s grace is still existent without repentance; consequently, God’s grace falls on those He loves regardless of if he or she turns away from their sins. Bolz-Weber explains that a prostitute who does not know how to change her sinful ways can, “... hold onto the love of God without being deemed worthy of it by anyone but God” (193). While this is true, where must repentance occur? I would like to gain further insight into Bolz-Weber’s views of repentance to gain a clear explanation of this unanswered question.
Overall, Nadia Bolz-Weber is a charismatic, passionate pastor and woman of eccentric faith. Her advocacy for God’s grace in her narrative Pastrix is inspiring to readers of all origins and identities. Bolz-Weber assures that God’s grace is consistently present in human lives as a free gift for all people.