The Role Of Morality In Beowulf

Prompt # 1 If an impromptu debate commenced in that ethereal plane known as heaven, how would early Christians and Germanic peoples reconcile such differing perspectives? Ostensibly, their worldviews and ideologies appear vastly dissimilar and incongruous. It seems impossible that they could ever agree on issues regarding personal afterlife, bravery and heroism, morality, the ideal life, and conflict. In any case, Germanics tribesman idolize those individuals who lay claim to great deeds and gallant victories, while early Christians prefer the gifts received after death. Early Christians might be scandalized by the blood oaths and violence of the Germanic peoples. If Augustine harbors feelings of severe guilt years after stealing pears,
Those men who shout the loudest often obtain longer, more lustrous legacies. Their exaltation results from “swinging mighty swords” and winning great victories over their enemies on the battlefield (Beowulf 23). For the Germans, recognition is deeply rooted in triumphs during life. Indeed, the Germans in heaven would likely openly celebrate the gory conquests of Beowulf and prefer them to the pious, righteous life of saints like Augustine. Morality for the Germans seems somewhat relative: emphasis is placed upon the individual and the individual’s ability to amass fame and fortune and less upon providence. Beowulf’s followers exalt him as a great warrior (and later a leader) of the Geats. Beowulf, however, abandons his duties as king when he decides to fight the dragon in his old age. Beowulf knows that he will die, and he knows that this will spell the eventual end of his people. This destiny does not dissuade him, “I am old now, but I will fight again”, Beowulf declares proudly (Beowulf 101). He chooses to fight the dragon, prioritizing his lasting legacy in stories and song over the continued survival of his own constituents, or the wrath of a judgmental or disapproving God. “News will spread quickly” of Beowulf’s demise, but he has found his afterlife in the annals of legend (Beowulf 113). Unlike Christians, self-actualization occurs during life, not
This directly conflicts with the Germanic goals of amassing fame and honor whilst living. For early Christians, judgment is not passed by peers celebrating their names, but by God. Humility in life is rewarded by closeness to god in heaven. For early Christians, no earthly reward holds more promise or value than “love of the house where you dwell”, characterized by Augustine as a magnificent reliquary of love (Confessions 158). For Christians, they are “weighed down by a mortal body” before death, while Germans are only weighed down by their blood-caked armor and weapons (Confessions 151). A fundamental difference in ideology manifests here: early Christians would argue passionately for the bright future after death, while Germans might rather live a bright life