The Clerk

& # 8217 ; s Tale & # 8211 ; Biblical Paradox Essay, Research Paper

To explicate any type of statement utilizing the Bible as a mention is disputing, since the Bible is variously perceived from individual to individual. These varied perceptual experiences can be consequences of different interlingual renditions of the Bible, the cultural background of the reader, or rather merely, a vagueness with which the Bible can impart itself to multiple readings. However, there are certain subjects which are nothingness of much grey country, which are explicitly and systematically outlined by the writers of the assorted books found in the Bible. Marriage, while indefatigably mentioned throughout the full Bible, can be included as one of these subjects. There are certain elements about the subject which remain the same through the coevalss of subscribers to the Sacred writ. Geoffrey Chaucer, in The Canterbury Tales, often alludes to marriage harmonizing to the Bible. While the book is non mentioned specifically in The Clerk? s Tale, it is interesting to analyze how the Clerk? s characters, Walter and Grisilde, carry through? or make non carry through & # 8211 ; the functions of scriptural hubby and married woman. At the beginning, it would look that, biblically, they fit the functions assigned to them. However, as the narrative progresses, incompatibilities escalate into a instead enigmatic decision.

The reader should foremost be cognizant of how Chaucer presents the Bible overall in The Canterbury Tales. This will put the foundation for how one might anticipate it to be used in The Clerk? s Tale specifically, and why it would be deserving analyzing. The first great mention to the Bible in The Canterbury Tales is the Wife of Bath? s statement for her multiple matrimonies. This comprises most of her Prologue, and she mentions the names of many scriptural characters to back up her statement. To give one of many illustrations, she specifically references King Solomon when she says of him, ? I trowe he hadde wyves mo than oon? ( 36 ) . Other characters include Abraham ( 55 ) , Jacob ( 56 ) , Paul ( 64, 79, 160 ) , and Mark ( 145 ) . Another enormously obvious scriptural mention is the Prioress? Prologue and Tale. She begins her Prologue with, ? O Lord, oure Lord, thy name how marveillous / Is in this big worlde y-sprad? ( 19 ) . The Prioress? Tale itself is centered around the Virgin Mary and Christian ideals. These are merely two of many of The Canterbury Tales which have spiritual mentions.

Furthermore, the really fact that Chaucer? s characters are on a pilgrim’s journey would propose that they have some kind of spiritual upbringing. In fact, there are even clergy on the trip: The Nun, the Monk, the Friar and the Pardoner ( immoral work forces, but clergy however ) , and the Parson. While some of these pilgrims are non really representative of the Bible? s instructions, this mixture of characters does corroborate that faith and the Bible are of import parts of these people? s lives. Therefore, it would follow that their narratives might reflect some of this facet of life. While The Clerk? s Narrative does non do specific reference of characters from the Bible, scriptural traits are illustrated? and contrasted? between the two chief characters.

The Clerk introduces Walter to the audience as a pleasant adult male, depicting him as? A just persone, and strong, and yong of age / And Fula of honor and of curteisye? ( 73-74 ) . However, Walter does hold one mistake: He refuses to get married. This troubles his lieges, as they lament to him,

For certes, Godhead, so wel us lyketh yow

And al your werk, and of all time han doon, that we

Ne coude nat us self devysen how

We mighte liven in more felicitee,

Save o believe, Godhead, if it youre will be,

That for to been a wedded adult male yow leste: :

Than were your peple in sovereyn hertes reste.

( 106-112 )

Now, harmonizing to the New Testament instructions of Paul in the Bible

, being a unmarried man is really applaudable. Paul specifically states in 1 Corinthians 7:1, ? It is good for a adult male non to marry. ? He goes on to compose in poetry 3, ? But since there is so much immorality, each adult male should hold his ain wife. ? So, under much force per unit area from his people, Walter concedes and marries Grisilde.

At foremost, the matrimony seems fantastic. The Clerk says that Walter? Wedded with fortunate honestee / In Goddes urines liveth ful esily / At hoom, and outward grace y-nogh had he? ( 422-425 ) . Grisilde fits the image of the perfect married woman described in Proverbs 31:10-12: ? A married woman of baronial character who can happen? She is deserving far more than rubies. Her hubby has full assurance in her and lacks nil of value. She brings him good, non injury, all the yearss of her life. ? She dependably serves Walter and outputs to his every want. It pleases Grisilde to make so, as she says to Walter, ? Ne I desyre no thing for to hold / Ne drede for to lese, salvage merely ye / This wil is in myn herte and ay shall be? ( 507-509 ) . This excessively is scriptural, as Paul commands, ? Now as the church submits to Christ, so besides wives should subject to their hubbies in everything? ( Ephesians 5:24 ) ? .

Here is where the major struggle arises. On one manus, there is Grisilde, the good and faithful married woman, who absolutely fits the cast described in the Bible. On the other manus, there is Walter, who started out merely mulct ; he had married with award, apparently with the best of purposes for his new bride. However, Walter takes a bend for the worst, as he begins? proving? his married woman. He has? in his herte a longeth so / To allure his wyf, hir sadnesse for to knowe? ( 451-52 ) . First of all, Paul non merely commands married womans to subject to their hubbies, but he besides commissions hubbies to love their married womans? as Christ loved the church? ( Ephesians 5:25 ) . It is of import to observe how Christ loves the church, to clearly understand what is expected of the hubby. Refering this, Paul goes on to compose, ? ? as Christ loved the church and gave himself up for her, to do her sanctum, cleansing her by the rinsing with H2O through the word? In the same manner, hubbies ought to love their married womans as their ain organic structures? ( Ephesians 5:25-28 ) .

Another immense blooper made by Walter is that he sends Griselde off to prove her once more. He says to her,

Be of strong herte, and voyde anon hir topographic point ;

And thilke dowere that ye broughten me

Tak it agayn, I graunte it of my grace.

Retourneth to your fadres house? ( 806-809 )

Obviously, Walter does non love his married woman as Christ loved the church. Not merely does he direct Grisilde off, he says he will take another married woman ( lines 953-987 ) . Harmonizing to the Bible, to disassociate is bad plenty ( God says in Malaichi 2:16, ? I hate divorce? ) , but to remarry is even worse. Jesus himself claimed that & # 8220 ; Anyone who divorces his married woman and marries another adult female commits criminal conversation against her? ( Mark 10:11 ) . Throughout all of these tests, nevertheless, Griselde remains faithful. She has wholly fulfilled everything expected of a Godly married woman. Walter, on the other manus, is a complete antonym, traveling against everything the Bible says about matrimony. It is ill-defined as to whether Chaucer intentionally used The Clerk? s Tale to make this type of paradox. However, it is clear that the contrast is at that place, and the spiritual pilgrims of The Canterbury Tales would hold no uncertainty recognized such a scriptural struggle.

? Other mentions to this bid include, but are non limited to: Romans 7:2, 1 Corinthians 7:39, Colossians 3:18, 1 Peter 3:1

Beginnings: Chaucer, Geoffrey. The Canterbury Tales: Nine Narratives and the General Prologue. Eds. V.A. Kolve and Glending Olson. New York: W.W. Norton & A ; Company Inc, 1989

The Holy Bible, New International Version. Grand Rapids, Michigan: Zondervan Corp. , 1984.