What Dr. Faustus did not know
If you deal with German literature, you cannot ignore the legend of Faust. Many readers of the Succession heard of this important topic from Johann Wolfgang von Goethe (1749-1832) during their school days. Goethe knew the legend of Faust through puppet shows, which had been anchored as moral stories in European culture since the Middle Ages. In the 20th century, the Nobel Prize-winning Thomas Mann revived the story of the man who sold his soul to the devil. The legend of Faust and the accompanying devil's pact (in English this is even called Faustian bargain) pursued the idea of the20. Century, e.g. with the surrender to National Socialism in 1933.
Faust's story is also in English literature. The lyricist and playwright Christopher Marlowe, a close friend of William Shakespeare, wrote a text to 1588 in which a dr. Johannes Faust from Wittenberg, who has become tired of boring studies, concludes a pact with Lucifer: Faust gives his soul to the devil at his death, when in return he fulfills his wish every four years. The main themes in Goethe's romantic version are the victory of time over the human fist, dodging in finding all truths and experiencing lasting beauty. Goethe's work still has a firm place in German literature today.
Will Durant describes it as follows:
“Faust is of course Goethe himself - even to the extent that both were sixty. Like Goethe, at sixty he was enthusiastic about beauty and grace. His double ambition for wisdom and beauty were anchored in Goethe's soul. This assumption challenged the avenging gods, and yet it was noble. Faust and Goethe both said “yes” to life, spiritually and physically, philosophically and cheerfully. “(Cultural history of mankind. Rousseau and the French Revolution)
A fatal superficiality
Most commentators take note of Faust's arrogant assumption of possessing godlike powers. Marlowe's *The Tragical History of Doctor Faustus* begins with the main character despising the knowledge he has gained through the four sciences (philosophy, medicine, law, and theology). Wittenberg was, of course, the setting for Martin Luther's story, and the underlying undertones are unmistakable. Theology was once regarded as the "science of the queen." But what folly to believe one has absorbed all the knowledge that could be taught! Faust's lack of intellectual depth and spirit deters many readers from this story early on.
Paul's letter to the Romans, which he considered his explanation for religious freedom, stands out here: "Considering themselves wise, they became fools" (Romans 1:22). Later, Paul writes about the depths and riches to be experienced when one seeks God: "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments and his ways beyond tracing out! For 'Who has known the mind of the Lord, or who has been his counselor?'" (Romans 11:33-34).
Tragic hero
There is a depth and fatal blindness in Faust that signify its twofold termination. He wants power, more than all the riches of this world. Marlowe writes it as follows: "Gen India should they fly to gold, The pearls of the East should be picked out of the sea, Peek through the corners of the new world, After noble fruits, treats, and you should read me the new wisdom, To reveal to foreign kings Cabinet: "Marlowe's Faustus was written for the stage and therefore shows the tragic hero who wants to discover, explore, grow and discover the secrets of the known and unknown world very impressively. When he begins to explore the nature of heaven and hell, Mephisto, Lucifer's messenger, breaks off the endeavor with trembling.Goethe's poetic version is shaped by Romanticism in Europe, and therefore shows a more elegant fist that expresses the presence of God in his He praises the deity as an all-encompassing and all-sustaining creature, because for Goethe, feeling is everything. Many critics praise Goethe's Faust version of 1808 as the best drama and poetry Germany has ever produced Has. Even though Faust is dragged to hell at the end of Mephisto, this narrative is a lot of beautiful. With Marlowe, the dramatic effect lasts longer and ends with a moral. During the play, Faustus felt the need to return to God and admit his mistakes before him and himself. In the second act Faustus asks if it is too late for that and the evil angel confirms this fear. However, the good angel encourages him and tells him that it is never too late to return to God. The evil angel answers that the devil would tear him to pieces if he returned to God. But the good angel does not let go so easily and assures him that if he turns to God no hair would be curled. Then Faustus calls on the deepest soul, Christ, as his redeemer and asks him to save his broken soul.
Then Lucifer appears with a warning and a cunning distraction to confuse the trained doctor. Lucifer introduces him to the seven deadly sins: arrogance, greed, envy, anger, gluttony, laziness and lust. Marlowe's Faustus is so distracted by these carnal pleasures that he leaves the path of conversion to God. Here is the true morality of Marlovo's Faustus story: Faustus's sin is not just his presumption, but above all his spiritual superficiality. For Dr. med. Kristin Leuschner of the Rand Corporation describes this superficiality as the reason for his demise, because "Faustus can not find a God who is big enough to forgive him for his wrongdoing".
At various points in Marlowe's play, Faustus's friends urge him to repent, for it is not too late. But Faustus is blinded by his lack of faith—the God of Christendom is indeed greater than he can imagine. He is even great enough to forgive him. The academic Dr. Faustus, who avoided theology, thus failed to learn one of the most important principles of the Bible: "For all [people] have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus" (Romans 3:23-24). The New Testament recounts how Jesus had to cast seven demons out of a woman, and she subsequently became one of his most faithful disciples. (Lk 8,32)No matter which Bible translation we read, a lack of faith in God's grace is something we all experience. We tend to create our own image of God. But that's short-sighted. Faustus wouldn't forgive himself, so how can an all-powerful God? That's logic—but it's logic without grace.
Amnesty for sinners
Maybe each of us is like this once. Then we have to take heart, because the message of the Bible is clear. Any kind of sin can be forgiven - except for the Holy Spirit - and this truth is in the message of the cross. The message of the good news is that the sacrifice that Christ made for us was worth much more than the sum of all our lives and sins we ever committed. Some people do not accept God's offer of forgiveness and thereby glorify their sins: "My guilt is so great, too great. God can never forgive me. "
But this assumption is wrong. The message of the Bible is grace—grace to the very end. The Good News of the Gospel is that heavenly amnesty applies even to the worst sinners. Paul himself, as one such sinner, writes: “This is a trustworthy saying that deserves full belief: Christ Jesus came into the world to save sinners, of whom I am the worst. But for this reason I was shown mercy so that Christ Jesus might display great patience in me, the worst of them, as an example to those who would believe in him and receive eternal life.” (1. Tim1,15-16).
Paul continues: “But where sin increased, grace increased all the more” (Romans 5:20). The message is clear: The way of grace is always open, even for the worst sinner. If only Dr. Faustus had truly understood that.
by Neil Earle
