Beowulf As Epic Hero: Comparison to Christ Of Matthew And Luke

The task herein involves a comparison of Beowulf to the New Testament characterization of Jesus Christ as depicted in the Gospels of Matthew and Luke. The heart of the matter expounds upon the notion of Beowulf's epic heroic physical strength in light of Christ's spiritual power in the context of both figures having been sacrificial persons. A commentary about the possibilities and limitations of this comparison discusses ideas that also show how paganism and Christianity have influenced the culture of the Western world, whether enforcing the belief of myths and legends or Christianity as a religion. One academic opinion in an assessment on Beowulf and Christianity by Rich Lawson states that while Beowulf has elements of paganism that it also contains “many elements of Christianity,” and the fact that Beowulf's author was Christian blended a “combination between pagan concepts” which tie into “the elements of Christianity exhibited in the work.” While this much seems clear the specified concepts of comparison here shall focus upon a selfless devotion and care to others, morally conscious behavior, a heroic role of responsibility, and the ultimate sacrifice unto death. 

When Beowulf initially steps up to the task of helping King Hrothgar in defending his kingdom against the demonic Grendel, it is at the unspoken pleasure of his father due to Hrothgar having helped his father in an earlier time. Even though one might consider this as a payback type of favor to rid the Danes being terrorized by Grendel's attacks, it is actually a selfless act of devotion and a clear-cut example of caring for others. The fact of the matter is that Beowulf was not truly obligated to avail himself as a warrior on behalf of the protection of the King's people, yet he chose to do so. 

This aspect in itself, a selfless devotion and caring for others, shares a commonplace of ethics as a heroic effort whether in terms of lending help in physical strength, or the free offering of spiritual power. Evil intentions and actions of malevolence can come in the form of real physical opposition as in the case of Beowulf's Grendel, or in the spiritual form such as Christ's spiritual enemies such as doubt and unbelief, or the impediment of unforgiveness. Just as Beowulf knew and declared himself to be the hero, even ultimately sacrificial, Christ Jesus freely and unequivocally declares himself to be equal with God in spiritual power and authority. In Luke it is seen that Christ had power to curse a fig tree from future bearing of fruit – thus openly manifesting power of his spoken words – and encouraging the people to the importance of having faith in God, equipping them with spiritual power he freely gave to them by saying “Have faith in God. For verily I say unto you, that whosoever shall say unto this mountain Be thou removed, and be thou cast into the sea; and shall not doubt in his heart but shall believe...” and shall believe these shall come to pass, “he shall have whatsoever he saith [italics mine]” (The Holy Bible King James Version, Luke 11. 14-24). Power comes in many forms and when extended to others freely as a gift, both Beowulf and Christ displayed an unselfish caring to helping others. 

Moral consciousness can be displayed in pagan tales or traditions as clearly seen from the tale of Beowulf in the setting of the Middle Ages era. Although this moral consciousness in the historical senses of the Dark Ages shows Beowulf standing as an example of displaying moral consciousness. In the pagan sense there is a certain arrogance, as observed by Darwin Watch. Yet these instincts in the Anglo-Saxon steeped tale of Beowulf's character portrays his attitude as not just having an ego, but trusting the witness of others God or destiny as Darwin Watch indicates “when introducing himself to Hrothgar, Beowulf says that, 'every elder and experienced councilman among my people supported my resolve to come here to you...because all knew of my awesome strength.” This type of moral consciousness drives the heroic epic nature of Beowulf as a pagan tale, yet also marks the mission of Christ Jesus.

For example, when Christ Jesus entered the town within the province of the desert area called Bethsaida, the multitude of approximately five thousand were without food. The moral consciousness drove him to have compassion on the people, just as Beowulf had a rather arrogant yet compassionate drive to adhere to a code of ethics. Jesus Christ ordered his disciples to seat the multitudes by groups of fifty to distribute food. Using his miraculous powers Christ manifested fresh bread loaves and fish which astounded all the people including his closest followers, thereby revealing a might spiritual power as Luke tells it “and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets” (The Holy Bible King James Version, Luke 9. 10-17). Beyond morality, and authorities in doing the right thing, Beowulf and Christ conceptually share a heroic role of responsibility which serves as a point of rescue. 

The epic heroic role of responsibility is a concept shared between similarities of Beowulf and the history of Christ Jesus as set forth in the Gospels of Matthew and Luke. When you think of a hero you automatically link the idea of someone or some persons being helpless to help themselves and being in need of rescued by another in a situation or circumstance. In terms of physical rescue from immediate harm Beowulf is relentless even after Grendel's mother retaliates to avenge her son. An underlying suspicion links the mother to an unnatural affection to her devil son of Grendel, nevertheless Beowulf in true heroic fashion, manages to slay the evil female beast despite the poisonous melting of the killing sword by her bad demonized blood. 

In the realm of heroic roles of responsibilities there is much to also be said about bad blood versus holy or good blood. It is a curious and useful coincidence or similarity between Beowulf's setting and Christ's setting in terms of the recognition of good and bad blood. Bloodlines obviously are of great import in the epic tale of Beowulf and probably even more so in the Gospels of Jesus Christ in recognition of good and evil being compared to fruit, such as good versus bad fruit and in the case of demonic possession which seems to be a case of evil bloodlines. This is true although Christ is able to completely alleviate demonic possession and use the heroic role of responsibility to purge the demonic personages from abiding within human souls. 

It is furthermore extremely interesting to note that bloodlines are important as to whom Beowulf is in terms of his father, and who Jesus Christ is in terms of his father. In Beowulf's case the bad demonic bloodlines – so to speak – would be done away with via straight-up annihilation from a physical standpoint with an understanding that his father might expect this duty. In like fashion Jesus Christ is very aware of the concept and presence of the Father which art in heaven and in teaching his disciples to pray instructs them to ask of, and pray to, the Father. Now, one must realize the dichotomy of mystery here at stake in terms of spiritual power that spills over into the physical world to be manifested. 

The dichotomy of mystery surrounds the fact that Jesus speaks of a special relationship with his Father, The Father in heaven which completely easily and logically supports the similarity of Beowulf's special and exclusive relationship with his father. This friend, however, is where the similarities depart. The second part of the mystery's dichotomy in Jesus Christ's case involves the Father as shared spiritual headship of experiencing a new spiritual birth, of which upon faith declared and trusted in can allow believing and repentant persons to partake of such a heavenly family in the kingdom of the Living God. The heroic principles notwithstanding hold a unique significance beyond anything physical, in terms of physical triumph, that Beowulf experienced. This notion may perhaps be the perfect sedge-way into exploring the notion of the ultimate sacrifice unto death. 

In an exploration of the ultimate sacrifice unto death involving obvious comparisons between Beowulf's sacrificial death in his final duel against the dragon, and Christ's sacrificial death on the cross for the forgiveness of sins unto life everlasting are similar claims yet worlds apart. Once again Christ's sacrifice is wrapped up in mystery on some levels, while Beowulf's sacrifice lasts for the immediate situation at hand. This is not to diminish the value or worthiness of Beowulf's offering, but rather to properly make the distinction between the two. In Christ's world the problem is not merely about vanquishing an immediate situation of demon possession or feeding the poor – both worthwhile causes of morality – but rather to elevate any human being embracing the willingness to repent from sin and trust Christ's word to experience a new kingdom. 

This kingdom of Christ's is real. This kingdom is physical. This kingdom is also at once spiritual. He witnesses and attests to its reality by affirming repeatedly that he has been there, comes from there, and specifically declares special trustworthy knowledge that that kingdom exists as Luke reminds the reader when Christ instructs “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you” (The Holy Bible King James Version, Luke 11. verse 20). The kingdom of God is come upon you. These strange words though other-worldly are familiar and seem to offer a real-world reward for trust in Christ unto salvation. The comparison between Beowulf and Christ in this sense of the ultimate sacrifice unto death has distinct pathways to different outcomes. Obviously, the theme of Christianity and sacrifice courses through the Beowulf literature, but significant contrasts exist as well. It is quite left up to the reader to discern what to accept and what to reject.

All in all, the unselfish devotion to caring for others, moral consciousness, heroic roles of responsibility, and ultimate death sacrifices intertwine supporting truths between Beowulf and the Jesus Christ of Christianity and its Gospels in Luke or Matthew. Vindication and healing whether physical and finite or spiritual and forever lasting are comparative realities.

Works Cited

Darwin Watch. n.v. An Idiot's History of Western Europe – Beowulf and the Christian Compromise, 2012. 27 Apr. 2013.

The Holy Bible King James Version. Ed. Holman. Nashville: Holman Bible Publishers, 2005,

Lawson, Rich. Shadowed Realm. n.v. Medieval History Resources, 2013. 27 Apr. 2013.

Shmoop. n.v. Shmoop University, 2013. 27 Apr. 2013.