User:Sherrilledwards/sandbox - Revision history

Sherrilledwards: removed draft

2025-04-11T21:57:17Z

removed draft

Sherrilledwards: remove marker of how much is pasted

2025-04-06T20:02:42Z

remove marker of how much is pasted

← Older revision		Revision as of 16:02, 6 April 2025
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	Since the days of the Puritans, the place of Satan in American culture has become drastically attenuated, the current strength of Fundamentalism notwithstanding. A survey of this trend in American Literature is Andrew Delbanco’s ''The Death of Satan: How Americans Have Lost their Sense of Evil.'' {{sfn\|Delbanco\|1995}} He speaks of a dialectic in our culture “between the dispossession of Satan under the pressure of modernity and the hunger to get him back."{{sfn\|Delbanco\|1995\|p=234}} Whatever our beliefs on his ''being,'' Satan’s ''function'' in society is fairly easily charted, as America moved from belief to irony. Mailer is a protagonist in this cosmic struggle between God and the Devil, but using the metaphors of modernity.{{efn\|Delbanco suggests that modernity “has doomed us to see the world through metaphors that cannot be ratified by any appeal to transcendence.”{{sfn\|Delbanco\|1995\|p=224}}}} However, Mailer leaves us with indeterminacy. We learn that what “enables devils to survive is that we are wise enough to understand that there are no answers—there are only questions.”{{sfn\|Mailer\|2007\|p=467}}		Since the days of the Puritans, the place of Satan in American culture has become drastically attenuated, the current strength of Fundamentalism notwithstanding. A survey of this trend in American Literature is Andrew Delbanco’s ''The Death of Satan: How Americans Have Lost their Sense of Evil.'' {{sfn\|Delbanco\|1995}} He speaks of a dialectic in our culture “between the dispossession of Satan under the pressure of modernity and the hunger to get him back."{{sfn\|Delbanco\|1995\|p=234}} Whatever our beliefs on his ''being,'' Satan’s ''function'' in society is fairly easily charted, as America moved from belief to irony. Mailer is a protagonist in this cosmic struggle between God and the Devil, but using the metaphors of modernity.{{efn\|Delbanco suggests that modernity “has doomed us to see the world through metaphors that cannot be ratified by any appeal to transcendence.”{{sfn\|Delbanco\|1995\|p=224}}}} However, Mailer leaves us with indeterminacy. We learn that what “enables devils to survive is that we are wise enough to understand that there are no answers—there are only questions.”{{sfn\|Mailer\|2007\|p=467}}

	~~== BELOW NOT YET PASTED TO REAL PAGE, INCLUDING WORKS CITED ==~~

	=== Conclusions: The Sacred, Indeterminacy, and Grace ===		=== Conclusions: The Sacred, Indeterminacy, and Grace ===

Sherrilledwards: Added to placeholder before conclusion

2025-04-02T01:37:36Z

Added to placeholder before conclusion

← Older revision		Revision as of 21:37, 1 April 2025
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	Since the days of the Puritans, the place of Satan in American culture has become drastically attenuated, the current strength of Fundamentalism notwithstanding. A survey of this trend in American Literature is Andrew Delbanco’s ''The Death of Satan: How Americans Have Lost their Sense of Evil.'' {{sfn\|Delbanco\|1995}} He speaks of a dialectic in our culture “between the dispossession of Satan under the pressure of modernity and the hunger to get him back."{{sfn\|Delbanco\|1995\|p=234}} Whatever our beliefs on his ''being,'' Satan’s ''function'' in society is fairly easily charted, as America moved from belief to irony. Mailer is a protagonist in this cosmic struggle between God and the Devil, but using the metaphors of modernity.{{efn\|Delbanco suggests that modernity “has doomed us to see the world through metaphors that cannot be ratified by any appeal to transcendence.”{{sfn\|Delbanco\|1995\|p=224}}}} However, Mailer leaves us with indeterminacy. We learn that what “enables devils to survive is that we are wise enough to understand that there are no answers—there are only questions.”{{sfn\|Mailer\|2007\|p=467}}		Since the days of the Puritans, the place of Satan in American culture has become drastically attenuated, the current strength of Fundamentalism notwithstanding. A survey of this trend in American Literature is Andrew Delbanco’s ''The Death of Satan: How Americans Have Lost their Sense of Evil.'' {{sfn\|Delbanco\|1995}} He speaks of a dialectic in our culture “between the dispossession of Satan under the pressure of modernity and the hunger to get him back."{{sfn\|Delbanco\|1995\|p=234}} Whatever our beliefs on his ''being,'' Satan’s ''function'' in society is fairly easily charted, as America moved from belief to irony. Mailer is a protagonist in this cosmic struggle between God and the Devil, but using the metaphors of modernity.{{efn\|Delbanco suggests that modernity “has doomed us to see the world through metaphors that cannot be ratified by any appeal to transcendence.”{{sfn\|Delbanco\|1995\|p=224}}}} However, Mailer leaves us with indeterminacy. We learn that what “enables devils to survive is that we are wise enough to understand that there are no answers—there are only questions.”{{sfn\|Mailer\|2007\|p=467}}

	== BELOW NOT YET PASTED TO REAL PAGE ==		== BELOW NOT YET PASTED TO REAL PAGE, INCLUDING WORKS CITED ==

	=== Conclusions: The Sacred, Indeterminacy, and Grace ===		=== Conclusions: The Sacred, Indeterminacy, and Grace ===

Sherrilledwards: removed obsolete placeholder prior to God-Language in Mailer section

2025-04-02T01:36:57Z

removed obsolete placeholder prior to God-Language in Mailer section

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	Hemingway did struggle against nihilism, at times teetering on the edge of chaos. Of his writing, Ihab Hassan says, “literary statement approaches{{pg\|340\|341}} the edge; language implies the abolition of statement."{{sfn\|Hassan\|1987\|p=299}} Yet, Hemingway also redefines the ''sacred,'' reformulating ''grace'' beyond the borders of organized religion. Without ceasing to be a modernist, he is also deeply rooted, as Stoneback claims, “in the incarnational paradigms of Catholic Christianity.”{{sfn\|Stoneback\|2003\|p=50}} Like Kierkegaard, his God-language is covert and subtle; but it does exist.{{efn\|“It was long believed in many quarters that Hemingway’s early Protestantism made him a “nominal” Catholic, pressured by Pauline into joining the Church. The opposite may be true: his early experiences led him to embrace Catholicism. He had found his father’s faith cold and unsatisfying; he had known his grandfather’s belief in a God of warmth and trust and now sought it for himself.”{{sfn\|Buske\|2002\|p=85}}}}		Hemingway did struggle against nihilism, at times teetering on the edge of chaos. Of his writing, Ihab Hassan says, “literary statement approaches{{pg\|340\|341}} the edge; language implies the abolition of statement."{{sfn\|Hassan\|1987\|p=299}} Yet, Hemingway also redefines the ''sacred,'' reformulating ''grace'' beyond the borders of organized religion. Without ceasing to be a modernist, he is also deeply rooted, as Stoneback claims, “in the incarnational paradigms of Catholic Christianity.”{{sfn\|Stoneback\|2003\|p=50}} Like Kierkegaard, his God-language is covert and subtle; but it does exist.{{efn\|“It was long believed in many quarters that Hemingway’s early Protestantism made him a “nominal” Catholic, pressured by Pauline into joining the Church. The opposite may be true: his early experiences led him to embrace Catholicism. He had found his father’s faith cold and unsatisfying; he had known his grandfather’s belief in a God of warmth and trust and now sought it for himself.”{{sfn\|Buske\|2002\|p=85}}}}

	~~== BELOW NOT YET PASTED TO REAL PAGE ==~~

	=== God-Language in Mailer: Protagonist in the Cosmic Struggle ===		=== God-Language in Mailer: Protagonist in the Cosmic Struggle ===

Sherrilledwards: para straddling p344-345 add citations

2025-04-02T01:35:50Z

para straddling p344-345 add citations

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	There is still much left to explore. Both men redefine the realm of the ''sacred'' outside the boundaries of the Church. They also redefine the profane, in language and belief. There are theological precedents, but much of organized religion finds such redefinition problematic, particularly fundamentalists. For Hemingway, the sacred is found particularly in the natural world—rumors maybe of the original Garden? In Mailer, I am not sure: maybe the sacred is found in the moral struggle—the eternal battle between God and the Devil.		There is still much left to explore. Both men redefine the realm of the ''sacred'' outside the boundaries of the Church. They also redefine the profane, in language and belief. There are theological precedents, but much of organized religion finds such redefinition problematic, particularly fundamentalists. For Hemingway, the sacred is found particularly in the natural world—rumors maybe of the original Garden? In Mailer, I am not sure: maybe the sacred is found in the moral struggle—the eternal battle between God and the Devil.

	''Indeterminacy'' and suspicion of rigid dogma are also at the heart of both men’s writing, as in Modernity itself. ''Grace,'' however, is a problem within{{pg\|344\|345}} modernity: “The world starves for grace,” says Yancey (40). But grace is a problem also for contemporary religion, as Bawer and Yancey demonstrate. Grace may have its antonym in Hemingway's ''nada'' or Mailer’s “absurdity” of life. Grace may be implicit in Mailer’s belief that, “stories bring order to the ~~absurdity” (~~Mailer~~, Spooky 156–57).~~ Good fiction, says Mailer, is “nourishing to our sense of ~~reality” (Harlot’s 1288)~~. Stories, after all, have always been part of our lives. Novelist and theologian Fred Buechner has said, “Listen to your life . . . in the last analysis all moments are key moments, and life itself is ~~grace” (~~87). In this world of modernity, maybe it is through fiction and narrative that we still hear rumors of grace.		''Indeterminacy'' and suspicion of rigid dogma are also at the heart of both men’s writing, as in Modernity itself. ''Grace,'' however, is a problem within{{pg\|344\|345}} modernity: “The world starves for grace,” says Yancey.{{sfn\|Yancey\|2002\|p=40}} But grace is a problem also for contemporary religion, as Bawer and Yancey demonstrate. Grace may have its antonym in Hemingway's ''nada'' or Mailer’s “absurdity” of life. Grace may be implicit in Mailer’s belief that, “stories bring order to the absurdity."{{sfn\|Mailer\|2003\|p=156-157}} Good fiction, says Mailer, is “nourishing to our sense of reality.”{{sfn\|Mailer\|1991\|p=1299}} Stories, after all, have always been part of our lives. Novelist and theologian Fred Buechner has said, “Listen to your life . . . in the last analysis all moments are key moments, and life itself is grace.”{{sfn\|Buechner\|1983\|p=87}} In this world of modernity, maybe it is through fiction and narrative that we still hear rumors of grace.

	=== Notes ===		=== Notes ===

Sherrilledwards: para straddling p344-345 first draft

2025-04-02T01:29:18Z

para straddling p344-345 first draft

← Older revision		Revision as of 21:29, 1 April 2025
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	There is still much left to explore. Both men redefine the realm of the ''sacred'' outside the boundaries of the Church. They also redefine the profane, in language and belief. There are theological precedents, but much of organized religion finds such redefinition problematic, particularly fundamentalists. For Hemingway, the sacred is found particularly in the natural world—rumors maybe of the original Garden? In Mailer, I am not sure: maybe the sacred is found in the moral struggle—the eternal battle between God and the Devil.		There is still much left to explore. Both men redefine the realm of the ''sacred'' outside the boundaries of the Church. They also redefine the profane, in language and belief. There are theological precedents, but much of organized religion finds such redefinition problematic, particularly fundamentalists. For Hemingway, the sacred is found particularly in the natural world—rumors maybe of the original Garden? In Mailer, I am not sure: maybe the sacred is found in the moral struggle—the eternal battle between God and the Devil.

			''Indeterminacy'' and suspicion of rigid dogma are also at the heart of both men’s writing, as in Modernity itself. ''Grace,'' however, is a problem within{{pg\|344\|345}} modernity: “The world starves for grace,” says Yancey (40). But grace is a problem also for contemporary religion, as Bawer and Yancey demonstrate. Grace may have its antonym in Hemingway's ''nada'' or Mailer’s “absurdity” of life. Grace may be implicit in Mailer’s belief that, “stories bring order to the absurdity” (Mailer, Spooky 156–57). Good fiction, says Mailer, is “nourishing to our sense of reality” (Harlot’s 1288). Stories, after all, have always been part of our lives. Novelist and theologian Fred Buechner has said, “Listen to your life . . . in the last analysis all moments are key moments, and life itself is grace” (87). In this world of modernity, maybe it is through fiction and narrative that we still hear rumors of grace.

	=== Notes ===		=== Notes ===

Sherrilledwards: Last para p344

2025-04-02T01:24:09Z

Last para p344

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	== BELOW NOT YET PASTED TO REAL PAGE ==		== BELOW NOT YET PASTED TO REAL PAGE ==

			=== Conclusions: The Sacred, Indeterminacy, and Grace ===

			There is still much left to explore. Both men redefine the realm of the ''sacred'' outside the boundaries of the Church. They also redefine the profane, in language and belief. There are theological precedents, but much of organized religion finds such redefinition problematic, particularly fundamentalists. For Hemingway, the sacred is found particularly in the natural world—rumors maybe of the original Garden? In Mailer, I am not sure: maybe the sacred is found in the moral struggle—the eternal battle between God and the Devil.

	=== Notes ===		=== Notes ===

Sherrilledwards: Getting God-Language in Mailer section to paste to real page

2025-04-02T01:16:01Z

Getting God-Language in Mailer section to paste to real page

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	Since the days of the Puritans, the place of Satan in American culture has become drastically attenuated, the current strength of Fundamentalism notwithstanding. A survey of this trend in American Literature is Andrew Delbanco’s ''The Death of Satan: How Americans Have Lost their Sense of Evil.'' {{sfn\|Delbanco\|1995}} He speaks of a dialectic in our culture “between the dispossession of Satan under the pressure of modernity and the hunger to get him back."{{sfn\|Delbanco\|1995\|p=234}} Whatever our beliefs on his ''being,'' Satan’s ''function'' in society is fairly easily charted, as America moved from belief to irony. Mailer is a protagonist in this cosmic struggle between God and the Devil, but using the metaphors of modernity.{{efn\|Delbanco suggests that modernity “has doomed us to see the world through metaphors that cannot be ratified by any appeal to transcendence.”{{sfn\|Delbanco\|1995\|p=224}}}} However, Mailer leaves us with indeterminacy. We learn that what “enables devils to survive is that we are wise enough to understand that there are no answers—there are only questions.”{{sfn\|Mailer\|2007\|p=467}}		Since the days of the Puritans, the place of Satan in American culture has become drastically attenuated, the current strength of Fundamentalism notwithstanding. A survey of this trend in American Literature is Andrew Delbanco’s ''The Death of Satan: How Americans Have Lost their Sense of Evil.'' {{sfn\|Delbanco\|1995}} He speaks of a dialectic in our culture “between the dispossession of Satan under the pressure of modernity and the hunger to get him back."{{sfn\|Delbanco\|1995\|p=234}} Whatever our beliefs on his ''being,'' Satan’s ''function'' in society is fairly easily charted, as America moved from belief to irony. Mailer is a protagonist in this cosmic struggle between God and the Devil, but using the metaphors of modernity.{{efn\|Delbanco suggests that modernity “has doomed us to see the world through metaphors that cannot be ratified by any appeal to transcendence.”{{sfn\|Delbanco\|1995\|p=224}}}} However, Mailer leaves us with indeterminacy. We learn that what “enables devils to survive is that we are wise enough to understand that there are no answers—there are only questions.”{{sfn\|Mailer\|2007\|p=467}}

			== BELOW NOT YET PASTED TO REAL PAGE ==

	=== Notes ===		=== Notes ===

Sherrilledwards: p344 first two full paras

2025-03-30T19:37:55Z

p344 first two full paras

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	As in ''Gospel'' ten years earlier, ''The Castle'' in the Forest operates in two distinct realms, “the metaphysical and the mundane.”{{sfn\|Begiebing\|2007\|p=216}} Metaphysical language is hard to decode. In fact, in the 1920s Logical Positivists denied ''any'' meaning to such metaphysical language, a view later modified by{{pg\|343\|344}} Karl Popper. God and Satan “appear” in a strange No Man’s Land, at the frontiers of human experience. But thinkers from Augustine to Einstein have recognized that strangeness, using tropes of analogy and metaphor.		As in ''Gospel'' ten years earlier, ''The Castle'' in the Forest operates in two distinct realms, “the metaphysical and the mundane.”{{sfn\|Begiebing\|2007\|p=216}} Metaphysical language is hard to decode. In fact, in the 1920s Logical Positivists denied ''any'' meaning to such metaphysical language, a view later modified by{{pg\|343\|344}} Karl Popper. God and Satan “appear” in a strange No Man’s Land, at the frontiers of human experience. But thinkers from Augustine to Einstein have recognized that strangeness, using tropes of analogy and metaphor.

			However, boundaries are always problematic, be they political, racial, or metaphysical. God-language is found at the ''liminal'' places of life, border regions of indeterminacy and danger. Such language is disturbing, even dangerous. It disturbs our expectations, confusing our maps of modernity. Max Born the physicist said, “We have sought for firm ground and found none. The deeper we penetrate, the more restless becomes the universe, and the vaguer and cloudier.”{{sfn\|Born\|1951\|p=277}} If that be true of physics, other disciplines certainly share that mystery. If all human language exhibits indeterminacy, then religious language will have it in spades.

			Since the days of the Puritans, the place of Satan in American culture has become drastically attenuated, the current strength of Fundamentalism notwithstanding. A survey of this trend in American Literature is Andrew Delbanco’s ''The Death of Satan: How Americans Have Lost their Sense of Evil.'' {{sfn\|Delbanco\|1995}} He speaks of a dialectic in our culture “between the dispossession of Satan under the pressure of modernity and the hunger to get him back."{{sfn\|Delbanco\|1995\|p=234}} Whatever our beliefs on his ''being,'' Satan’s ''function'' in society is fairly easily charted, as America moved from belief to irony. Mailer is a protagonist in this cosmic struggle between God and the Devil, but using the metaphors of modernity.{{efn\|Delbanco suggests that modernity “has doomed us to see the world through metaphors that cannot be ratified by any appeal to transcendence.”{{sfn\|Delbanco\|1995\|p=224}}}} However, Mailer leaves us with indeterminacy. We learn that what “enables devils to survive is that we are wise enough to understand that there are no answers—there are only questions.”{{sfn\|Mailer\|2007\|p=467}}

	=== Notes ===		=== Notes ===

Sherrilledwards: Removed sample works cited code at bottom

2025-03-30T18:10:43Z

Removed sample works cited code at bottom

← Older revision		Revision as of 14:10, 30 March 2025
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	* {{cite book \|last=Yancey \|first=Philip \|date=2002 \|title=What's So Amazing About Grace? \|location= Grand Rapids\|publisher=Zondervan \|ref=harv }}		* {{cite book \|last=Yancey \|first=Philip \|date=2002 \|title=What's So Amazing About Grace? \|location= Grand Rapids\|publisher=Zondervan \|ref=harv }}


	* {{cite book \|last= \|first= \|date= \|title= \|url= \|location= \|publisher= \|pages= \|ref=harv }}

	* {{cite journal \|last= \|first= \|title= \|url= \|journal= \|volume= \|issue= \|date= \|pages= \|access-date= \|ref=harv }}

	* {{cite magazine \|last= \|first= \|date= \|title= \|url= \|magazine= \|pages= \|access-date= \|ref=harv }}

	* {{cite news \|last= \|first= \|date= \|title= \|url= \|work= \|location= \|access-date= \|ref=harv }}

	* {{cite web \|url= \|title= \|last= \|first= \|date= \|website= \|publisher= \|access-date= \|quote= \|ref=harv }}

	{{Refend}}		{{Refend}}

← Older revision		Revision as of 14:10, 30 March 2025
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	* {{cite book \|last=Yancey \|first=Philip \|date=2002 \|title=What's So Amazing About Grace? \|location= Grand Rapids\|publisher=Zondervan \|ref=harv }}		* {{cite book \|last=Yancey \|first=Philip \|date=2002 \|title=What's So Amazing About Grace? \|location= Grand Rapids\|publisher=Zondervan \|ref=harv }}


	* {{cite book \|last= \|first= \|date= \|title= \|url= \|location= \|publisher= \|pages= \|ref=harv }}

	* {{cite journal \|last= \|first= \|title= \|url= \|journal= \|volume= \|issue= \|date= \|pages= \|access-date= \|ref=harv }}

	* {{cite magazine \|last= \|first= \|date= \|title= \|url= \|magazine= \|pages= \|access-date= \|ref=harv }}

	* {{cite news \|last= \|first= \|date= \|title= \|url= \|work= \|location= \|access-date= \|ref=harv }}

	* {{cite web \|url= \|title= \|last= \|first= \|date= \|website= \|publisher= \|access-date= \|quote= \|ref=harv }}

	{{Refend}}		{{Refend}}