Our Lady's role in the Ballad of the White Horse

As Douglass began to acquire a greater understanding of his condition through reading, he felt as if “the silver trump of freedom had roused [his] soul to eternal wakefulness.”20 Douglass’s use of the word silver helps express the precious nature of freedom, as well as the idea that it’s beckoning the enslaved with its gleam. Through the contrast between the purity of freedom and the corruption of slavery, Douglass’s choice of words humanizes himself because it demonstrates his attention to detail as he constructed this narrative. Likewise, he expresses that “[the slaves selected to go to the Great House Farm] would make [woods] reverberate with their wild songs, revealing at once the highest joys and the deepest sadness.”21 Douglass's usage of juxtaposition to draw attention to the vastness of emotion expressed by these songs demonstrates his own humanity, for this selection highlights Douglass's talent to capture the emotional peaks and troughs that are endured by

As a former slave, Frederick Douglas uses irony to both illustrate the detrimental treatment of his brethren as well as condemn an institution that feeds on the destitution of others. In this particular scene, Douglas describes to the reader General Lloyd’s particularity concerning his horses. He made sure that his horses were tended to, by slaves of course, and that they had excessive and lavish care. Lloyd was often infuriated if a horse wasn’t responding to his commands perfectly, blaming the slaves and creating an ordeal. He would often say, “This horse has not had proper attention”, “he has not been sufficiently fed”, and “he was too hot or cold.” Douglas uses pure irony, contrasting the great care put into his horses and the animal-like conditions the slaves live under, to illustrate the role reversal and the lack of

One group of Danes, represented by Harold, went into battle and conquered in the hopes of gaining earthly pleasures, without regard for others. Another group, represented by Elf, kept alive the old tales of the gods, but despaired at the real presence of sin and inevitable destruction. Taking a dark spin on this, Ogier believes in total destruction and hatred of creation as the forces that drive the world. Guthrum rejects all three views, but does not know what to replace them with, revealing his lack of understanding of the meaning of life. However, Alfred answers all three views in his harp song of the Christian worldview. Harold’s false pleasures are compared to the simple joy of the monk and Elf’s despair is opposed to the perseverance and ultimate hope of the Christians though defeated. In addition, Ogier’s idea of hatred of creation as the driving force of the universe is disproved by Alfred quoting God calling creation good, and he is told that this destruction will lead to an end of the Danes, because only Christians will protect civilization. King Alfred’s song also compares King Guthrum to himself, stating that

Both human honor and human frailty are prevalent throughout the vast works of medieval literature. There is an undeniable pattern amongst such works that presents a heroic code of honor, but also exposes the trickery or deceit some have selfishly fallen victim to. Whether it is a boastful display of courage and bravery, or a shameful episode of cowardice and temptation, the characters of Anglo-Saxon literature demonstrate both the best and the worst of each. In this essay, I will use the poems “The Wanderer”, Beowulf, and Sir Gawain and the Green Knight to exemplify this point.

When he embraces her at the threshold, of his apartment, and of their mutual madness, her body starts throbbing in his arms after the very first kisses. At once, he is submerged in the warmest and gentlest waves of the Pacific Ocean, those that splash onto the deserted beaches of Maui. He must scrape up enough money and take her to that island. How else can he let her know how he feels in her arms?

The speaker finally talks about how goodness and mercy follow him and how he will live in God’s house eternally (Anonymous 6). The speaker has followed God and he was blessed with a good life. When he dies, he will live with God in Heaven. The tone of the speaker is that of someone who has suffered and earned a just reward.

The journal article written by William Urban provided a different perspective in the role played by the Teutonic Knights during the Baltic crusades. Typically, historical analysis implies that the Teutonic Knights were ruthless in the elimination and conversion of Baltic pagans to Christianity. However, Urban’s article does not dwell on the brutality of the Knights.

When you start to second look the things you first viewed as ugly and out of your life's story context, you start to see new things. To see using the eyes of faith breeds new perspectives.

The person who is ‘happy’ is the believer because they can ‘see’ the ‘source of good’ which indicate God. Similarly, the ‘release’ from ‘earth’ also implies the necessity

He becomes happier, more joyful, and more optimistic about life. He understands that he could’ve died for love, but he also feels that it was more fitting for him to live because he was born. By standing on the line between life and death, he has rediscovered his meaning in

On a cold autumn night, the full moon was rising above the Baltic Sea, illuminating a noble and his retinue on horseback. One of them—tall, dressed in the clothes of a noble, pointed shoes, looked to be mid-thirties. Slightly crooked mouth. Smooth-shaven. Dark brown hair. Right eye black, left—for some reason, green. Black eyebrows, but one was higher than the other. In a word—a foreigner. The other one was tall, taller than the first, even while riding it was noticeable. He was dressed finely but not as finely as the first. He wore a checkered cape on his narrow shoulders, this showed his incredibly thin build, and he had a jeering look upon his face. Another—who was short of stature and a fiery redhead—was dressed as a knight. He was wearing a standard quilted, padded doublet over which he wore a surcoat with a simple coat of arms—two crossed swords emblazoned on a shield. The long cloak he wore was the color of blood, even under the light of the moon. The horses they rode were black as midnight.

By the end he is able to set aside is old beliefs and allows himself to be truly happy. Pride is a virtue that can sometimes be too powerful

He feels free for the first time in his life, and can see and sense life in a new way. The absence of a heavenly calling has not discourage, but by contrast, he stepped into the wilderness in search of a sign and in reality finds what he sought. He went into the void to be given a foretoken from the gods, directives of how to commence his ministry like so many others of his Messianic faith before him, but says to one...

Secular hope has been truly broken; every moment it is concretely shattered at death. Beyond my death, there is no hope for me in the secular future. Is there any for others? But then again every other individual has each his own death in front of him. But how, if death is now no longer able to destroy hope because its stings has been withdrawn? The power of death, however, has already been fundamentally broken by death itself being included in the infinite consent and willingness of Jesus to obey in all things his Father’s loving will, when death itself became the most radicle expression of the loving purpose of the Father (Balthasar 59).

and unfolds the magnitude of His purpose. It is the substance and the assurance that we hope for.