A critique toward renaissance humanism in Dr.Faustus` characteristics as seen in Christopher Marlowe`s Dr. Faustus - USD Repository

(1)

A CRITIQUE TOWARD RENAISSANCE HUMANISM IN

DR.FAUSTUS’

CHARACTER AS SEEN IN

CHRISTOPHER MARLOWE’S

DR. FAUSTUS

AN UNDERGRADUATE THESIS

Presented as Partial Fulfillment of the Requirements

for the Degree ofSarjana Sastra

In English Letters

By:

JULIANA TANDO Student Number: 014214091

ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS

FACULTY OF LETTERS SANATA DHARMA UNIVERSITY

(2)

(3)

(4)

(5)

I have no reason to get bitter and hopeless, to complain about my life to God . Yet, I have so many reasons to put my faith in Christ, to be strong and to be joyful in all conditions

(Juliana Tando)

What other people will never take from you are your faith and

knowledge.

They have to learn and become your student, first.

(Junus Tando)

In remembering our beloved mother, Based on Rome 8:28 “And we know that all things work together for good to those who love God, to those who are called according to His purpose

Everything happened in our life brings and teaches goodness,

(Lince Salukanan, 8,08,1961

-

18,08,2008)

(6)

(7)

ACKNOWLEDGEMENTS

First and foremost, I thank my Saviour, Jesus Christ for His unfailing love. He

is the source of my life showing that my life is so precious, giving me hopes in all

conditions, visions and the purpose of my life. I do not know what will happen

without Him in passing my journey of life, especially my last year hardest time. I

thank Him so much also for everything happened in my life.

I wish to express my special and profoundest gratitude to my beloved Mom in

Heaven for her everlasting love, prayers, and her strong faith to recover from heart

disease. I thank God also for giving me a great Father, a father who always teaches

me to love learning and never stop dreaming to get my best future. To my youngest

brother in heaven, Rudiangga Tando, I thank for teaching me patience, and my

brother, Hendrianto Tando, I thank also for being my best brother that I ever and

always have in my life. I am very proud of having a great family like you all.

I would like also to thank my advisor, G. Fajar Sasmita Aji S.S., M. Hum for

all the helps, patience and time during my undergraduate thesis. I also thank my

co-advisor, Drs. Hirmawan Wijarnaka, M. Hum for his corrections and suggestions.

I greatly appreciate Pak Arie Saptaji who gave me knowledge and lent me his

books. For Romo Harry, I thank so much for his philosophical ideas, corrections and

(8)

I would like to thank my friend Margareth Aritonang for her multi ideas

toward my thesis. My special thanks also go to my best friends, Arita Dewi Effendi

for the discussion, support, help and sharing many times together, especially in

finishing our thesis, Verlin Maria and Friesca for their prayers and supports.

My warmest thanks also go to my lovely Agatha Center members: Ellen,

Merry, Bebi, ex Agatha members: Mega and Ibeth for the love, prayer, supports and

time we shared together. I thank you all for your understanding and accepting me

whatever I was. I would like also thank to my GBI Generasi Baru, my Zone 1 pastor,

kak Yeni Situmorang for her understanding and helps (especially my family’s

departure to Papua for attending my Mother’s funeral) , my Zone 1 members, my

lovely Elohim Kedoshim cell group members, Christopel, Ance, Anes, Lambok, K’

Kristin, Merry, Ana, Fanny, Eva, Dewi, Jimmy, Ester, Kaleb, Stefany, ex Elohim:

Lamtua and Chandra, Iin Siahaan, kak Novi and Noni Purba for their prayer,

understanding and support to finish my thesis. I thank Darle and Lambok for lending

me their printers. I will not forget that. All of those names mentioned above make my

days colourful and I am very thankful for having you all. God Bless.

(9)

ABSTRACT

Juliana Tando (2009),A Critique toward Renaissance Humanism in Dr. Faustus’ Characteristics as seen in Christopher Marlowe’s Dr. Faustus_, _{Yogyakarta :} English Letters Study Programme, Sanata Dharma University

Life is not considered achieving all things and autonomy and temporal pleasure in this world freely without purpose. Undersanding life is also understanding

the reason we live. In Christopher Marlowe’s Dr. Faustus, the main character Dr. Faustus is a person who achieved autonomy and termporal pleasures by defying God. He has sold his soul to Lucifer. This thesis also sees that the main character Dr. Faustus functions as a critique toward Renaissance Humanism.

Related to the problem formulation, there are three questions that should be answered to reveal the critique toward Renaissance Humanism during the Renaissance era in the main character, Dr. Faustus. The questions are (1) What are the characteristics of Dr. Faustus in the play? (2) In what way does the characteristics of Dr. Faustus represent the changing view of God and human being in the era of Renaissance? (3) Given the value of humanism and religion portrayed by the character of Dr. Faustus, how does Dr. Faustus serve as a critique toward Renaissance humanism using Blaise Pascal’s Belief Alternatives? Moral Philosophical Approach is used in analyzing the problems. The moral philosophical study is used to get the philosophical message, especially as a critique toward Renaissance Humanism of the

character’s life.

The first part of the discussion is to point out the characterisatics of Dr. Faustus, his background of life and relationship with his friends. Dr. Faustus is seen as a smart, critical, self – conceited and inconsistent person.The second part of the discussion is about Dr. Faustus as the representation of human being who change his view of God and human being in the era of Renaissance. And the changing view of God and human being will influence the third part, that is, the critique toward Renaissance Humanism. The tragic end of life of Dr. Faustus is seen as a critique toward Renaissance Humanism that Dr. Faustus tries to defy God by turning his center of life to necromancy. At the end of the story, Faustus regrets and asks forgiveness from God, but it is too late.

(12)

ABSTRAK

Juliana Tando (2009),A Critique toward Renaissance Humanism in Dr. Faustus’ Characteristics as seen in Christopher Marlowe’sDr. Faustus_,_{Yogyakarta: Sastra} Inggris, Fakultas Sastra, Universitas Sanata Dharma.

Hidup tidak diartikan sebagai suatu pencapaian segala hal dan kesenangan yang bersifat sementara dan duniawi secara bebas dan tanpa tujuan. Mengerti hidup juga adalah mengerti alasan kenapa kita hidup. Dalam drama Dr. Faustus karya Christopher Marlowe, karakter dalam cerita ini digambarkan sebagai orang yang mencapai kesenangan sementara dan duniawi dengan menentang Tuhan. Dr. Faustus menjual dirinya kepada Lucifer. Skripsi ini menemukan bahwa karakter Dr. Faustus merupakan kritik terhadap Renaissance Humanisme.

Berkaitan dengan permasalahan ini, ada tiga pertanyaan yang harus dijawab untuk mengetahui kritik terhadap humanisme di era Renaissance melalui karakter utama, Dr. Faustus. Pertanyaannya adalah (1) karakteristik apa saja yang terdapat pada Dr. Faustus, dalam drama Dr. Faustus? (2) bagaimana karakteristik Dr. Faustus mewakili perubahan cara pandang manusia terhadap Tuhan dan manusia pada era Renaissance? (3) Dengan berdasar nilai humanisme dan agama melalui karakteristik Dr. Faustus, bagaimana Dr. Faustus dianggap sebagai kritik terhadap Renaissance humanisme dengan menggunakan teori Blaise Pascal tentang Belief Alternative? Studi pendekatan moral filosofi yang digunakan dalam menganalisis permasalahan tersebut, dipakai untuk mendapatkan pesan filosofi, terutama kritik terhadap Renaissance humanisme dari kehidupan karekater utama.

Bagian pertama dari diskusi ini membicarakan mengenai karakteristik Dr. Faustus. Dr. Faustus digambarkan sebagai seorang orang yang pintar, kritis, sombong dan tidak konsisten. Bagian kedua dari diskusi ini mengenai perubahan cara pandang Dr. Faustus yang mewakili cara pandang manusia terhadap Tuhan dan manusia di era Renaissance. Perubahan cara pandang ini akan mempengaruhi bagian ketiga dari diskusi ini mengenai kritik terhadap Renaissance humanisme. Akhir hidup yang tragis dari Dr. Faustus dinilai sebagai suatu kritik terhadap humanisme bahwa Dr. Faustus mencoba menentang Tuhan dengan mengubah pusat hidupnya pada magis. Akhir dari cerita ini, Faustus menyesal dan meminta ampun pada Tuhan, namun semuanya sudah terlambat.

(13)

CHAPTER I

INTRODUCTION

A. Background of the Study

Today, people’s opinion and understanding toward God has already changed. It

can be seen clearly from what people believe now that there are people who become

more religious and the rest of them become more secular. It is because people have

their understanding or view about life; how she or he looks at life. According to

Francis A. Schaeffer in his book“How Should We Then Live: the rise and Decline of

Western Thought and Culture”,

“People have presuppositions, and they will live more consistently on the basis of these presuppositions than even they themselves may realize. By presuppositions people mean the basic way an individual looks at life, his basic world-view, the grid through which he sees the world. Presuppositions rest upon that which a person considers to be the truth of what exists. People's presuppositions lay a grid for all they bring forth into the external world. Their presuppositions also provide the basis for their values and therefore the basis for their decisions” (1983: 20).

Schaeffer adds that in order to understand where we are in today’s world –in

our intellectual ideas and in our cultural and political views ---- we must trace three

lines in history, namely, the philosophic, the scientific and the religious. History is

very important for us in order to know that what we have now is resulted from the

past.

What we have today about being secular and religious actually had already

happened in the past especially in the transition from medieval to renaissance and

(14)

being religious and secular is first shown in both renaissance and reformation

movement. Renaissance contained the humanistic elements whereas the Reformation

used the scriptural Christianity. One of the causes of this divide was the distortions in

medieval era (1983:56).

The two movements, Renaissance and Reformation brought human beings to

the change of their thought; how human beings search their existence and their

understanding about God. The changing thought can be acknowledged in literature as

well. Drama is one of the genres of literature. According to Milly S. Marranger,

drama is the special written way of imitating human experience. In other words, what

human beings have and do can be imitated or presented trough drama (1994:5). One

of the examples of literature, especially drama telling about Renaissance and

Reformation isDr. Faustuswritten by Christopher Marlowe.

Christopher Marlowe’sDr. Faustusfocuses more on the relationship between medieval and the renaissance era, because Dr. Faustus is written between the transition from medieval to Renaissance and Reformation time. As mentioned before,

that drama is a presentation of human being seen from the action, the play Dr. Faustus presents what had happened in the early of the rise of Renaissance after medieval time; how people turn their way from the authority of the church to be

secular and to return to the biblical teaching/ religious shown in the main character,

(15)

In Dr. Faustus, there are reasons that make the work chosen as a source of discussion. First, is the fact that the play itself is from European legend/ mythology

told by time to time and in Marlowe’s hand, it becomes different.

As a historic figure, Faustus has been taken as literary work by other writers before or

after Marlowe, for example Goethe’s Faust and Thomas Mann’s Dr. Faustus: The Life of the German Composer Adrian Leverkuhn as told by friend. Seen from the

ending of the play, Marlowe’s Dr. Faustus has a different ending with Goethe’s Faust. Goethe’s Faust has a happy ending, whereas Marlowe’s Dr. Faustus has a tragic ending with the death of Dr. Faustus and goes to hell.

Second, the most interesting thing in this play is that the play shows both a

morality play and a play quite removed from the world of morality play. According to

Sylvan Barnet with friends, Dr. Faustus is a play that is not only universally acknowledged as the first great tragedy, but also a tradition of a morality play, a form

that originated in the late fourteenth century and survived until the latter part of the

sixteenth century. The morality play conforms the standard value where a central

character representing humanity, starts the play in a state of innocence (2001:221).

Marlowe’s Dr. Faustus itself shares many characteristics in common with the medieval morality play. On the other hand, Kate Wild states that Faustus, rather than

an innocent, is a man of ambition and desire. His fall and his resulting anguish are the

(16)

Shortly, she wants to show the two sides of the playDr. Faustusthat it can be both morality play and not. The morality play showed a man to be frail and subject to

temptation, but redeemable through God. Whereas, where the play removed from

morality play is that, the play shows human aspiring to defy God and though he is

shown to be ultimately destroyed, his defiance is compelling. The idea whether the

play is a morality play or not, has a close relationship with the history of the

transition from medieval to renaissance. The play was written between the two eras.

Furthermore, concerning with the character of Dr. Faustus, many scholars

have discussed this play and most of them found that it is about Renaissance

humanism. Many says Faustus stand between older, medieval and Renaissance

tradition and others says that Marlowe as a playwright was trapped between the

religious Middle Ages and the man- centered Renaissance influencing Faustus to defy

an authority of God and sell his soul to Lucifer for knowledge and power.

(www.pinkmonkey.com/Dr.Faustus)

Based on all of the explanations above, it is very interesting to see a very well

– known literary work influenced by two ideas; renaissance humanism and

reformation, which are understood as movements against medieval era. The play

shows the paradigm changing of human being; the change how people see the world

resulting in two opposite ideas, being more religious and secular. Therefore, the

writer is trying to elaborate the play, especially from the main character, Dr. Faustus.

The writer wants to show that even though Dr. Faustus is said as Renaissance

(17)

away from God, he still has his spiritual desires. Dr. Faustus shows that he is not a

superman who can be like God.

In relation with the idea of Renaissance humanism and Reformation, this

thesis wants to show how the idea humanism emphasizing human is great and the

center of all things in Marlowe’s Dr. Faustus can not be defended, because the play shows Faustus’ inconsistency as humanist just in the theory. In practical life, he still

needs God that can be seen from the end of the play. Furthermore, this thesis

concerns with a critique toward the idea of Renaissance Humanism at that time, by

using Blaise Pascal’s Belief Alternatives, known as Wager.

B. Problem Formulation

Considering the reasons above, the problem might be formulated as follows:

1. What are the characteristics of Dr. Faustus in the play?

2. In what way does the character of Dr. Faustus represent the changing

view of God and human being in the era of Renaissance?

3. Given the value of humanism and religion portrayed by the character of

Dr. Faustus, how does Dr. Faustus serve as a critique toward

(18)

C. Objectives of the Study

There three objectives of this study. The first objective is to identify the

characteristic of Dr. Faustus in the play. The second objective is to find out in what

way the character of Dr. Faustus represent the changing view of God and human

being in the era of Renaissance. The third objective is to find how Dr. Faustus serves

as a critique toward Renaissance humanism by giving the theme of humanism and

religion using Blaise Pascal’s Belief Alternatives.

D. Definition of Terms

a. Renaissance Humanism

M. H. Abram's in A Glossary of Literary Terms defines Renaissance Humanism, stating that some of the key concepts of the philosophy centered around "the dignity

and central position of human beings in the universe" as reasoning creatures, as well

as downplaying the " animal' passions" of the individual. The mode of the thought

also "stressed the need for a rounded development of and individual's diverse

powers... as opposed to merely technical or specialized training." (1985: 83)

b. Reformation

According to Francis A. Schaeffer in his book “How Should We Then Live: the rise

and Decline of Western Thought and Culture”, reformation stressed on the authority

of the Bible that the infinite-personal God speaks in the Bible because Bible gives the

unity to the universal and the particulars. In addition, Bible is not only the standard in

(19)

CHAPTER II

THEORETICAL REVIEW

A.

Review of Related Studies

As one of the greatest of the great Elizabethan plays and inspired by the

popular Renaissance tale of the historical Johannes Faust, many researchers have

analyzed Dr. Faustus from various perspectives, even some of them have different and opposite ideas. Some critics see this play as a medieval morality play whereas

others saw this play has many characteristic that are quite removed from the world of

the morality play. Not only that, but Dr. Faustus is also understood both as a Renaissance play supporting the idea of humanism and a play against or criticizing

Renaissance humanism. In this section, the writer presents some critique toward

Renaissance humanism in the work as the background of this study for further

analysis on the critique toward humanism in this thesis.

Dr. Faustus who is seen as the spirit of Renaissance shows the idea of Renaissance humanism. In Renaissance humanities, humanities discipline included

grammar rhetoric, history, poetry and ethics. The subjects were all studied, whenever

possible, in the original classical texts. The humanities curriculum conflicted directly

with a more traditional education that was based on scholaticism which concentrated

on the study of logic, natural philosophy (science) and metaphysics, or the nature of

(20)

nature of reality. The humanities believes that this scholastic course of study as

focused too narrowly on too few professions. They claimed it was not based

sufficiently on practical experience or the needs of society, but relied too heavenly on

abstract thought. The humanist proposed to educate the whole person and placed

emphasis only on the intellectual achievement, but also on physical and more

development

(http://www.youngvic.org/assets/attachments/resource-packs/doctor-faustus.pdf)

--- 13 April 2007

Larson’s criticism “Dr. Faustus --- Selling His Soul to Make a Point”, said

that the character of Dr. Faustus is in conception, an ideal of humanism, but Marlowe

has taken Dr. Faustus and shown the character to be damned nonetheless, thus satirizing the idea of Renaissance Humanism. In this term, Larson points out his

criticism from the inconsistency of the main character, Dr. Faustus, especially his

downfall.

For Larson, the tragedy ofDr. Faustusexemplified the downfall of a umanist, showing the fact that he is and will always be a human, flawed. In addition, Larson

tried to show us how Marlowe creates a character that is intelligent, broad- based in

his education, logical and poetic but still damned. It means that the character is seen

failed in maintaining wisdom. (http://www.luminarium.org/renlit/larsonmarlowe.htm)

It is the same with what Krantz explanation in his oral presentation on

(21)

legend of Faust, a man who sells his soul to the devil in exchange for wisdom. Krantz

also mentioned that Faustus’s decision to bargain with Lucifer stems, at first, from a

belief that he has the limits of mortal wisdom. What Faustus

think, became the seed of his downfall.

(http://www.faculty.weber.edu/dkrantz/en4620ren/Marlowe’s_Faust.html)

Another criticism from Pinciss shows the significance of the place in the play

like Wittenberg and a person named Martin Luther. He states:

“Marlowe did not randomly choose any city in which to set his play. The

significance of the city lies in the fact that Wittenberg is the city associated with Luther and his theses. Wittenberg is also identified with the Reformation and the Protestant movement, the city houses he cathedral on which Luther posts his theses about Protestism (Pinciss 73). By linking Faustus to Wittenberg, Marlowe is ultimately connecting Faustus with the ideas of Protestism. Using Wittenberg to denote the religious uncertainty of the time, Faustus gives his audience the background of theology that Faustus uses to come up with his ideas that relate sin, death and religion. One view of Christianity that affects his outlook is Luther’s Protestantism, which views faith not the value of man’s work and deeds, as the only way one can achieve salvation (Pinciss 74).”

According to Pinciss analysis of Dr. Faustus, Marlowe’s inclusion of the

distinctly non –Catholics beliefs of the new Protestant faith may well have affected

the play. In addition, it can be assumed that the play does not always represent the

idea of Renaissance humanism, but also the idea of Reformation that human being

turn to believe in God by faith.

(22)

B. Review of Related Theories

1. Theories on Character and Characterization

Related to literature term, the writer will use some theories from several books

concerning literature to see some definitions about the character and also the

characterization.

According to M. H. Abrams in his book A Glossary of Literary Terms, he stated that, character is the person presented in a dramatic or narrative work, who are

interpreted by the readers as being endowed with moral and dispositional qualities

that are expressed in what they say –the dialogues- and what they do- the action. A

character may remain essentially “stable”, or unchanged in his outlook and

disposition, from beginning to end of a work, or may undergo a radical change, either

through a gradual development or as result of an extreme crisis (1985:23). Richard

Grill in Mastering English Literature (1995:235) mentioned that a character is established through four ways:

1. The way they speak

2. What they say about themselves

3. What they say about each other

(23)

M. J. Murphy (1972: 161:173) in Understanding Unseen mentions nine ways of how the characters are presented to the readers.

1) Personal description

To introduce his characters, the author explain to the readers about the

physical appearance of the characters

2) Others characters

As reflected image of a certain character will be caught by the other

character’s eyes, the author uses the eyes of the characters to judge a certain

character.

3) Speech

The personality of the character can be notified through his or her speech

4) Past Life

Since a person is often influenced by his past experience, the past life can give

a hint to guess the personality of a character

5) Conversation of others

In a play there are dialogues spoken by some characters in the story and

therefore the readers may refer to this conversation to know about a character

in the story

6) Reaction

The author may also mention the personality of a character by letting the

(24)

7) Thoughts

When reading the description of what the character is thinking about, we will

find a character’s personality. In reality, we can not guess what other people

think but in a literary work we can know better about the character

8) Mannerism

The author may describe a person’s mannerism that may also tell readers

something about the characters.

9) Direct Comment

In describing the characters, the author gives a direct comment.

Generally, Murphy theory is used to illustrate the characteristic of the

characters. In this study, Murphy’s theory, as far as it is appropriate for analyzing the

characters in the play will be used.

Furthermore, not all the characters take important roles, but at least one

character appears to the center of the story.

Based on the theories above what kind of characters of Dr. Faustus are will be

defined. In Marlowe’s Dr. Faustus, here Dr. Faustus can be understood as the major character since Marlowe always focuses himself on him (Dr. Faustus). Furthermore,

having analyzed carefully the description of the characters, it can be concluded that

Dr. Faustus himself as the major character because he takes the important role from

(25)

2. Theories on Theme

According to Holman and Harmon, theme is a central and dominating idea in a

work. Further, it is said that in poetry, fiction, and drama, theme is an abstract

concept made through its representation in person, action, and image in the work

(1986: 502). Baldick also states that theme a salient abstract idea which appears from

literary works’ treatment of its subject matter. A theme also can be said as topic

recurring in a number of literary works. The theme of literary work is described more

in abstract terms. In a literary work, the theme may be announced explicitly, but more

often emerges implicitly through the recurrence of motifs (1986: 225).

Perrine shows that there is no prescribed method for discovering a theme but we

should keep in mind the following principles:

1. Theme must be expressible in the form of statement with a subject and predicate

2. The theme must be started as a generalization about life. In stating theme, we do

not use the name of the characters in the story, for to do so is to make specific

rather than a general statement.

3. We must be careful not to make the generalization larger that is justified by the

terms of the story. The terms like every, all, always, should, be used very

cautiously; terms like some, sometimes are often more accurate.

4. Theme is the central idea and unifying concept of the story. (a) It must account

for all the major details of the story. (b) The theme must not be contradicted by

(26)

actually stated that or implied by the story. The theme must exist inside. Not

outside, the story (Literature: Structure, Sound and Sense, 1974)

3. The Relation between Philosophy and Literature

Most of time, it is said that, philosophy has a close relationwith art because they

know that some philosophers , such as Satre and Simon de Beauvior are novelist as

well as philosophers (Randall, 1942 :1)

Guerin stated in his book, that some philosophers such as Plato and Horace said

“the alrger function of literature is to probe philosophical issue” (1999: 25). In other

words, Plato and Horace wanted to say that one function of literature is to reveal

philosophical issue and to tell the society what philosophy is.

Knight in his book Literature Considered as Philosophy wrote that philosophy and literature have soem things in common; the first thing is that what philosophy and

literature criticize is the issue that occurs in society (1962:14). Second, philosophy

and literature criticize the issue that occurs in society to find the truth and the good

(Knight, 1962: 14)

Moreover, Knight wrote:

(27)

4. The Reviews on Medieval, Renaissance and ReformationTime

It is important in reviewing those three events because those events have a

close relationship about the idea of humanism and being religious seen from the rise

of renaissance and reformation as the result of what had happened in medieval era.

What we have now is closely influenced by the past. Here, the writer will explain the

reason why renaissance and reformation appeared by turning back again to the

medieval era. The review emphasizes on human’s views toward himself and God that

come to the conclusion of the limitation of human being.

For considering, there are two things were happening almost simultaneously:

First, in the south, much of the High Renaissance was based on a humanistic ideal of

man’s being the center of all things, of man’s being autonomous; second, in the north

of Europe, the Reformation was giving an opposite answer.

1. Review on Medieval Time

Based on Schaeffer opinion in his book How Should Then We Live: The Rise and Decline of Western Thought and Culture, Middle Ages began with the breakdown of Roman order and the invasions came a time social, political and intellectual turmoil.

At the beginning of medieval time, Christian art was influenced by Roman culture

that can be seen from painting. Roman painting was full of life influencing the early

of Christian art. Schaeffer also saw that there is a parallel between the living quality

of this early Christian art and the living Christianity of the early church. The

(28)

emphasized a true biblical Christianity. But later, in the church there was an

increasing distortion away from the biblical teaching and there also a change in art.

For example, in the middle ages, the early Christian arts like mosaics were not as

symbols but real people.

In the early Christian arts like artists did with devotion and looking for more

spiritual values. But there was something missing that they just saw the concept of

spirituality but put aside nature and the importance of humanity of people. Then, the

problem appeared when the Roman Empire had been divided into eastern and

western. The Byzantine style developed in the east to the west. The religious theme

changed that people were not depicted as real people like in the early Christian art,

but as a symbols. It means that human element was removed and did not stress the

idea of real people living in a real world which God has made.

Nevertheless, the positive Christianity set forth in the New Testament gradually

became distorted. A humanistic element was added. Increasingly, the authority of the

church took precedence over the teaching of the Bible. And there was an over

growing emphasis on salvation as resting on man’s meriting of the merit of Christ,

instead of on Christ’s alone. The change is also influenced in architecture. It has

already been explained before that the Byzantine style from Roman culture

influenced in making building. But then it was replaced by Gothic style as the result

of Norman invasion. During the change from the Romanesque to the Gothic,

Mariology began to grow in the church. The Romanesque churches were not

(29)

dedicated to her. Here again, we see and feel a growing tension: the birth of pangs of

the middle Ages were characterized by an awakened cultural and intellectual life and

an awakened piety. Yet at the same time the church continued to move away from the

teaching of early Christianity as distortions of biblical doctrine increased. Soon

European thought would be divided into lines, both of which have come down

influenced our own day: first, the humanistic elements of the Renaissance, and the

second, the Bible- based teaching of the Reformation. (1983: 48)

2. Review on Renaissance

Among many concepts or explanations about Renaissance, the writer tries to

show some ideas about the Renaissance related to the topic. It is defined that

Renaissance is a transition from the Middle Ages to Modern history and referred as

the “humanities”. It is an era emphasizing a revival ofinterest in the past, through an

imaginative response to broader horizons. It also relies on an unlimited confidence in

Man’s potential and places Man at the centre of the world where the divine used to

reign during the previous centuries. In so doing, Renaissance is a direct condemnation

of the middle Ages considered as a time of darkness.

The Renaissance influenced in three main disciplines, such as architecture,

scripture and painting. In architecture, artists rediscovered ancient knowledge and

confronted it to recent scientific discoveries. For example: the study of ancient

monuments in Rome. In making sculpture, the artists are interested in Man, in

(30)

is also a characteristic of the times). Many of the ideas are the same in painting; the

painting concerned the representation of things and people.

In addition, Renaissance in art shows how arts are changed from medieval

theocentricism (God as a central figure) into modern anthropocentricism (man

became the central figure). It can be concluded that the focus is in Man.

(http://gala.univ-perp.fr/~dgirard/Exposes/therenaissance/therenaissance.htm)

Another explanation comes from Schaeffer. Generally, his idea is the same

with Girard, but what makes it different is the basic idea of renaissance. He shows

that we must recognize that there eventually came a change which does merit the

name Renaissance.

“He shows that the idea of renaissance is not about the rebirth of man but it

was the rebirth of an idea about man. There was a change in thinking about man, a change which put man himself in the center of all things, and this change wasexpressed in arts”.(1983:51)

Schaeffer adds that the meaning of renaissance as rebirth is less obvious at

this time if we relate it to political, economic, or social history, although the change

of mentality do have an impact in all areas of life. He also said that we have to be

aware that even the word can be used without qualification; it should not be taken to

imply that every aspect of the rebirth was a gain for mankind.

Here, Thomas Aquinas relied on Aristotle, a classic philosopher who

emphasized on individual things – the particulars – into the philosophy of the late

Middle Ages and this set the stage for humanistic elements of the Renaissance and

(31)

as autonomous and the center of all things. This view influenced in arts that the

painting or statue were painted and made not as a symbol anymore but as a real

person. For example, the statue of David (1504) made by Michelangelo. The statue

was seen as a real person containing humanistic ideal that man is great, not see

anymore as a biblical David.

It can be concluded that Renaissance people (for example: artists,

philosophers) make a real humanistic statement: man will make himself great. Man as

man is tearing himself out of the frock. Man make himself will tear himself out of the

nature and free himself from it. Man will be victorious. (Schaeffer, 1999: 78)

3. Review on Reformation

Based on Columbia Encyclopaedia, although the word ‘reform’ means many

things, ‘the Reformation’ always denotes the 16th-century. It was the division of

Latin Christendom into protestant and catholic. It arose from objections to doctrines

and practices in the medieval church and ultimately led to the freedom of dissent.

http://www.answers.com/topic/reformation(August 5th 2007)

England in the early sixteenth century had a single religion, Catholicism,

who’s acknowledged head was the Pope in Rome. In 1517, the Reformation was

exploding with Martin Luther just as the High Renaissance was coming to its close.

Martin Luther, an Augustinian monk and a Professor of theology at the University of

Wittenberg in Germany, challenged the authority of the Pope and attacked several

(32)

elaborate hierarchical structure centered in Rome, its rich monasteries and convents,

and its enormous political influence, had become hopelessly corrupt. It was a

conspiracy of greedy priests who manipulated popular superstitions to enrich

themselves and gain worldly power. Luther attacked many of the customs and beliefs

of Catholics Church which had no foundation in Bible, in Luther’s view the only

legitimate source of religious truth. Christian would be saved not by scrupulously

following the ritual practices fostered by Catholic Church – observing fast days,

reciting the ancient Latin prayers, endowing charities to say prayers for the dead, and

so on–but by faith and faith alone.

Luther’s teaching took hold all over Europe. The revolt against the authority of the

Roman Church would come to be known as the Reformation. The Reformation

emphasized on an individual’ relationship with God and rejected the central authority.

(http://www.youngvic.org/assets/attachments/resource-packs/doctor-faustus.pdf)

According to Schaeffer, it is understood that the Reformation centered in the

infinite-personal God who had spoken in the Bible. It means that Bible is the basic

way of understanding true things about God, people and about nature because the

Bible gives a unity to the universal and the particulars. It is also added and the most

important thing is that the only mediator between God and man is Jesus Christ.

Here, we are trying to see some ideas from the people of Reformation

focusing on the Bible can be seen in arts and music, for example, Johan Sebastian

(33)

“Bach wrote on his score initials representing such phrases as: “with the help of Jesus” --- “To God alone be the glory” --- “In the name of Jesus.” Bach

consciously relates both the form and the words of his music to Biblical

truth.”

(1983:92)

Rembrandt, who was a man of Reformation shown that, all his works (paintings)

were based on bible. It is explained that even though man was great, he was cruel and

broken because he had revolted God. (1983:98)

Schaeffer takes the idea from Jacob Burckhardt (1818 – 1897) in The Civilization of the Renaissance in Italy about the crucial difference between the

Renaissance and Reformation. Schaeffer agreed with Burckhardt’s discussion of the

contrast between the Renaissance and Reformation. According to him, Burckhardt’s

discussion was valid.

“Burckhardt’s discussion indicated that freedom was introduced both in the

north by the Reformation and in the south by the Renaissance. But in the south it went into licence; in the north it did not. The reason was that in Renaissance humanism man had no way to bring forth meaning to the particulars of life and no place from which to get absolutes in morals. But in the north, the people of the Reformation, standing under the teaching of Scripture, had freedom and yet at the same timecompelling absolute values.”

(34)

5. Blaise Pascal Belief Alternatives

William F. Lawhead in The Philosophical Journey: An Interactive Approach described Blaise Pascal’s idea known asBlaise Pascal Belief Alternatives. According to Pascal, he seems to think that there are only two alternatives: either God does or

does not exist. Similarly, with respect to my belief about the subject, I can either

believe that God exist or not exist. This means there are four possibilities as indicated

(35)

Each alternatives result in a certain amount of gain and loss. However, the outcomes

are not balanced, for one alternative result in infinite gain and anther in infinite loss.

Here, Pascal explains more deeply about What If I Believe in God and also

What If I don’t Believe in God. He tries to show us about choosing between two.

There will be a cost in choosing or not and depend on us. He seems want us to let this

idea be opened. In addition, the writer use the subject “we” in order to show us that

we are as readers choosing the idea.

What If I Believe in God?

According to him, if I choose to believe in God, it means that I will have to

sacrifice my own autonomy and pleasures. There is a cost to pay. In other words, I

can not do anything I want freely because I have chosen to believe in God. It means

that I must fulfill moral obligations that I believe God demands of me. Accordingly,

belief in God also means I cannot live life in the fast lane; there is a process that I

have to face in order to shape my character. I must forego many earthly pleasures that

are inappropriate for a believer, because the earthly pleasure is just temporal, not

eternal. If I believe in God but he does not exist, our belief and personal sacrifices are

in vain; it will become useless. But in the long run, perhaps the loss of temporal

pleasures is a relatively minor inconvenience. Furthermore, even if our belief in God

is mistaken, we already have a sense of life purpose. The major point that Pascal

makes here is that if we believe in God and he really does exist, we will have gained

eternal life and happiness --- an infinite gain beyond all price. On the other hand, if

(36)

What If I Do Not Believe in God

This idea tells that it does not matter about whether God exists or not because I am

not a believer. Therefore, I can do anything I like especially seeking for earthly

pleasures, whether it is wrong or not because I am not bounded by moral obligations

of a believer who believes in God and will do anything without fear of eternal

consequences. However, if God does exist and I have failed to believe in him, then I

will suffer an infinite loss. I will be deprived of the eternal life and happiness that

awaits me in God’s heaven. (Lawhead, 1999: 445- 446)

C. Theoretical Framework

The theory of character is used to analyze how the character of Dr. Faustus

undergoes the changing thought in the era of Renaissance and Reformation, which are

presented in the play, Dr. Faustus. This theory gave a guideline to observe the character of Dr. Faustus influenced by the idea of humanism at that time.

The theories of theme, especially in the theme of Renaissance humanism and

Religion in Reformation are used to give a frame on the way the idea of humanism

and religion change people’s thought at that time, especially in the play Dr. Faustus.

It also explains the reason why it happens by showing the explanation of medieval era

at a glance. Furthermore, the use of the theories will support a critique toward

humanism. The idea has close relationship with Reformation; therefore it is better for

the writer to see the idea of Christian religion using the idea from Blaise Pascal’s

(37)

CHAPTER III

METHODOLOGY

A. Object of The Study

The study analyzes the famous play in the Renaissance time called Dr. Faustus

from Christopher Marlowe. Doctor Faustus was extremely popular and it was not

until many years after Marlowe’s death that the script was first published. Texts

tended to be reconstructed from prompted copies of the script or from the memories

of actors who spoke the lines, and as a result, are contaminated to a lesser or greater

degree with errors and additions. To make textual authentically even more uncertain

in the case of Dr. Faustus, there are two distinct published versions of the play: one published in 1604, the other in 1616, prompting a scholarly debate over which is

closer to Marlowe’s original script. The earlier version, referred to as the A text, is

shorter. The 1616 version, or the B text, contains variations to several scenes as well

as entirely new ones.

http://www.youngvic.org/assets/attachments/resource-packs/doctor-faustus.pdf

Doctor Faustus is inspired by the popular Renaissance tale of the historical Johannes Faust, whose story was retold in 1587 and translated from German into

English in 1592, around the time Marlowe wrote his play. Like all of Marlowe’s

(38)

unification of unwieldy dramatic unwieldy dramatic episodes built around a powerful

personality whose downfall begins early in the play.

Marlowe's major plays were written between 1585 and 1593, among them:

1. Tamburlaine (1587-88), in which the hero seeks limitless power; 2. The Jew of Malta (1591), in which the hero seeks limitless wealth; 3. The Tragical History of Dr. Faustus (1592), in which the hero seeks limitless knowledge.

In the play Tamburlaine, burns the Koran and after conquering the world wants to

conquer heaven. The Jew of Malta, a tragedy and parody about Niccolo Machiavelli (1469-1527), is a play about statesmanship and betrayal. Machiavelli or Machiavel as

Marlowe calls him - is portrayed as the embodiment of political manipulator.

The tragical history of Dr. Faustus was based on the medieval legend of the bargain with the Devil. Eventually, after making his pact with the Devil and finding

only empty answers to his questions, the tragic hero rejects black magic and calls

upon Christ to save him. Marlowe himself was a soulmate of Faustus, accused of

atheism.

Marlowe's heroes are "overreachers" who refuse to accept human limitations,

true representatives of Renaissance humanism. All are humbly born but attain

prominence before they die or are overturned by Fortune.

(http://www.scholieren.com/boekverslagen/15359)

The interesting problem faced by Dr. Faustus is related with the idea of

(39)

as the object of my study on criticizing the idea of humanism of the main character,

Dr. Faustus is that the play has many interpretations and was written between three

era, middle, renaissance and reformation. Actually, many critics and people already

saw that the play is the representatives of Renaissance Humanism.

In addition, the different interpretation about the play shapes a contrast

perception on common people makes the analysis more interesting.

B. Approach of the Study

In order to have a profound analysis on Marlowe’s play, Dr. Faustus, moral

philosophical and sociological approaches are used. In A Handbook of Critical Approaches to Literature, Guerin stated, the larger function of literature is to teach morality and to probe philosophical issues (1999:25). Moral philosophical approach

is an approach that analyzes literary work from moral philosophical point of view. It

is focusing on moral messages and philosophical messages that the story tells, in

other words, moral philosophical approach’s aim is to get moral messages that are

stated in literary work. This approach will help the writer to show the meaning of the

philosophy itself and the use of philosophy in Faustus’ life.

Moral philosophical approach is one o the traditional approach as Guerin

stated that is as old as classical Greek and Roman critic (1999:25). Moreover, Guerin

stated that moral philosophy is more important in work of literature than the form,

figurative language and aesthetic consideration applied in the literary work because

(40)

morality. (1999:25-26). Gardner has the same opinion with Guerin about the function

of literature. Gardner said the highest purpose of literature is to make people good by

choice. (1978:106). A literary work may contain some values that related to moral

idea lesson as the reflection of human life and experience.

It is not easy to find the moral messages of literary work, but the reader

should be able through the analysis. According to Gardner, to begin the analysis, the

readers could start by analyzing the main characters in the story, first, then, the

readers could begin to find the moral messages. The reason why it should be the

character first is that the important element to find moral – philosophical message.

The reason why it should be the character first is that the important element to find

the moral philosophical messages in a literary work is the character and “no character

is without philosophical function” (1978: 115).

C. Method of The Study

The research done in analyzing the literary work is library research. The data

and related studies were collected from books, text books, journals, web sites.

In conducting the analysis, the writer applied some necessary research and

procedures, which are divided into some steps. The first step was reading the primary

source that is the play itself, Dr. Faustus, written by Christopher Marlowe, which is

published by HarperCollins College. The writer tried to comprehend it by formulating

problems into questions. Therefore, the problem formulation led to both the

(41)

data related to problems from library study as the main sources, which divided into

some groups of data. The first group consisted of some criticism of the work itself.

The second group was some theories on character and theme. The third group was

some reviews about medieval, renaissance and reformation era. The last group was a

theory from Blaise Pascal known as Pascal’s Belief Alternatives. The third step was

answering the questions formulated before applying moral philosophical approach

and some theories which were considered appropriate to be applied in answering the

(42)

CHAPTER IV

ANALYSIS

This analysis is divided into three parts based on the problem formulation

mentioned previously. In this first part, there will be the answer of the first problem

formulation. The character of Dr. Faustus representing the changing view of God and

human being in the era of Renaissance and Reformation will be provided. Firstly, the

writer will try to explain the description of the main character, Dr. Faustus described

through his attitudes, personality, speech and how he sees himself. From the

explanations above, those will be found that the character of Dr. Faustus changes and

always inconsistent with what he believes and learns. Not only that, there is also the

reason why he become inconsistency with himself that leads him to go to hell after

his 24 years of reign. After seeing the characteristic of Dr. Faustus, the writer will

explain how people view about the concept of God and human being before and

during the Renaissance time. By seeing the description of the main character of Dr.

Faustus and the idea of God and human being before and during the Renaissance era,

in this first part, the writer will come to analyze how the character of Dr. Faustus sees

the concept of God and human being before and at the beginning of Renaissance

(43)

In the third part, the writer will try to reveal how the play Dr. Faustus criticizing

the idea of humanism in Renaissance and Reformation era. In giving the critique

toward humanism, the writer use Blaise Pascal’s idea about Belief Alternatives.

A. The Characteristics of Dr. Faustus

1. The Basic Characteristics of Dr. Faustus and How Dr. Faustus Sees Himself

The main character in the play Dr. Faustus is Dr. Faustus himself. He always appears from the beginning until the end of the play. In this case, he usually

undergoes certain changes as a result of the actions in the story. It can be seen that the

descriptions of the character of Dr. Faustus shows that he is the main character who

has an important role from the beginning to the end of the play.

The story is telling about a man named Dr. Faustus who came from a common

society but he did not live with his parents. He spent his childhood in Rhode, a town

in Germany. He spent his childhood there. His parents did not have enough money to

make him to go to school, especially to go to university. That is why when he became

mature, he went to his kinsmen and they treated him well by helping him to go to

school. In other words, the way his relatives treat him is very different from his poor

parents. It is that his kinsmen have much more money or rich, therefore they can pay

his study until becoming the Doctor of Divinity. From the beginning of the play, it

was explained that he excelled all things and got his doctoral degree. He was famous

(44)

In addition, the reason why he was praised for his cleverness is because his hard

work to get his Doctor’s name.

‘The form of Faustus’ fortunes, good or bad:

And now to patient judgment we appeal And speak for Faustus in his infancy. Now is he born of parents base of stock In Germany within a town called Rhode; At riper years to Wittenberg he went

Whereas his kinsmen chiefly brought him up So much he profits in divinity

That shortly he was graced with doctor’s name”.

(p. 223 - 747: line 8-16)

In this play, he is described as a clever man from his achievement to be a doctor

and graced by people being a doctor. He was praised to be one of the cleverest man in

his university, especially his doctoral degree in divinity. It is also mentioned that he

knows much and masters theology even it is said that his cleverness excells all. It has

been explained that he is from the common parents and stay with his family who pay

his education. He knows that it is not easy to get those things, that later make him

very proud of it. That is why he always spents his time studying. But Faustus tends to

be self-conceited because of his cleverness and he is trying to know something more

than just divinity. He is very eager to know everything.

His eagerness to know everything that he has not known yet always makes him

acquire knowledge. That is why he learns philosophy/logic from Aristotle, Galen’s

physic and medicine, law from Justinian, Jerome Bible, and magic. Later , his desire

(45)

"hast attained the ends" and mastered these areas (p. 224, line10). When he considers

religion, "divinity," he quotes Romans 6:23 which says, "The reward of sin is death,"

(p.225, line 37) and continues with I John 1:8, saying that everyone sins and therefore

there is "no truth in us" (p225, line 38 -39). From this, Faustus concludes that there is

no reason in believing in God because the only end is death, not happiness, and he

says,

"What doctrine call you this? Che será, sera What will be shall be. Divinity, adieu!"

(p. 225, line 44 - 45).

It can be seen that a clever man does not always understand many things at all

because of his being ambitious. What Faustus has will make him eager to know many

things and also make him strove too far.

He is not only clever, but also a little bit critical in seeing about something. It

seems that he is a person who does not take everything for granted. It has already

been seen also when he learns about logic, law, medicine. According to him, they are

not really useful for human being at all. He values something perfect that he does not

feel satisfy with what he has known and learnt. Then, when the magic comes to his

reading, he thinks that it is the best study that he should explore more and hope that

magic will “resolve” him “of all ambiguities”. (p. 225, line 76)

Even though he has sold his soul to Lucifer, his cleverness and being critical are

never ended. He has many questions about life, death, everything that exist in this

world and also the creator of the world. First, he asks about where the hell is, why

(46)

related with science). Because of his wanderings, he asks books more, besides one

book offered by Mephistopheles. Therefore, he got four books. He wants to know

anything.

His cleverness and understanding much about theology make him too proud

of himself. His efforts for all along his life is not easy because of his background of

life. He is from a poor family who becomes who can get doctoral degree and his

cleverness can excell all. He is always eager to learn anything that he has not known

yet. He is never satistified with himself in getting anything in his life, even

necromancy.

Excelling all, and sweetly can dispute

In th’heavenly matters of theology;

Till swoll’n with cunning, of a self-conceit, (P.224, line17-19)

Related to his self-conceit, his eagerness to seek power and his own

satisfaction makes him deny what good angel say to him, even though he sometimes

repents or wants to repent, he chooses to what bad angel and Lucifer offer to. It is not

just about what Faustus already know and differentiate between good or bad and the

idea of God, but it is more about what Faustus choose and decide to choose based on

his own understanding and his belief. His belief makes him to do anything he want in

his life.

His self-conceit makes him not satisfy with what he has learned and reject

what philosophhy from Aristoles’s Analytic, Galen’s medicine, Justinian’s Law and

(47)

already know about divinity and teology. He is dissapointed with what the Bible said

because human being must die in an evelasting death. He finds that there is no subject

that can not make men to live eternally or being dead and raise them to life again.

(p.225). For the Bible, he does not read the next chapter in order to understand what

actually the Bible want to say. His misunderstanding of the Bible shows his lack of

wisdom that later make him inconsistent with what he has decided.

Faustus’ lack of wisdom/ Faustus’ inconsistency can be seen from the most

important question from Faustus to Mephistopheles about the creator of the world.

This last question can not be answered by Mephistopheles (p.233, line 67-69). Here,

Faustus wanders to himself about the decision he has made shown from good and bad

angel. He has his own internal conflict. But then, Mephistopheles asks Lucifer and

Belzebulb for help because of an unanswered question about the creator of the world.

They try to delight and trick Faustus by introducing Seven Deadly Sins. It is surprised

that Faustus easily turns back to obey Lucifer after seeing the show from Seven

Deadly Sins (p. 234, line 168 -173). Learning about theology referring to Christian

theology, it is thought that Faustus already knew that the creator of the world is God.

It seems even though he knows about it, he is still in doubt. It is an irony exists in his

inability to discover the answers to the ultimate questions of how the universe came

to be, and the most important thing, who made the universe. What the writer means

here, his basic foundation and understanding, even though, many people included

(48)

know this, his knowing about it will lead him directly back to God the Creator, and

therefore to all knowledge whatsoever.

But the problem is coming. His cleverness brings him into misunderstanding.

Even though he is clever, he does not understand what he is doing and what he

believes, in other words, he has no wisdom about understanding how to believe in

God or Lucifer and who is the highest. It is just at a glance that he is clever because

of his ambition and eagerness to know about something new. Here, the writer does

not state that Faustus’ being clever is wrong, but focusing on what he actually look

for and choose in his life. He wants to look for something eternal in this world. It can

be seen when he learns book of logic, physic, law and bible. He is not satisfied with

what he has learnt, that is why human being can not live eternally.

“Yet are thou make men to live eternally

Or being dead raise them to life again. Then this profession were to be esteemed.”

(p.224, line 22- 24)

The question about eternal life brings him into misunderstanding about

Jerome Bible. Actually, what he has already read especially in Roman 6:23 and I

John 1:8 are not finished yet. Faustus is entirely too quick to form conclusions. If he

wants knowledge, the last action he should take is not learning all about a possible

flaw. The astounding irony of this scene is Faustus' failure to read the next verse after

1 John 1:8: "If we confess our sins, [God] is faithful and just and will forgive us our

sins and purify us from all unrighteousness" (1 John 1:9). Faustus' arrogance and

(49)

explained by the old man, and therefore he has personally lost all hopes for his

dreams.

Faustus further condemns himself by looking to magic in order to be a

"demi-god," but even more so by believing a pact with the highest devil, Lucifer, will give

him his dreams. He gives a message to Mephistophilis, a devil, that says:

Say he surrenders up to him [Lucifer] his soul, So he will spare him four and twenty years, Letting him live in all voluptuousness, Having thee ever to attend on me, To give me whatsoever I shall ask, To tell me whatsoever I demand,

To slay mine enemies and to aid my friends. (p.228, line 87 - 93)

This is the reason why he then does not understand something significant

anymore, that is about the difference between good and evil, heaven and hell. The

most important thing is his heart is hardened and becomes a self- center person (just

think about himself).

By the end of the play, Faustus is so far detached from God that he literally has

no chance of salvation. Faustus, of course, doesn't believe this. Although he

recognizes his impending end ("What art thou, Faustus, but a man / condemned to

die?"), he assumes he can have salvation at the last second, for "Christ did call the

thief upon the cross," alluding to Christ's forgiving of a thief the day of Christ's (and

the thief's) crucifixion (271, lines 36, 40). But as the sky runs with Christ's blood at

(50)

O, I'll leap up to my God...

See, see, where Christ's blood streams in the firmament! One drop would save my soul, half a drop! Oh, my Christ! (p.251, line 147-150)

It becomes apparent that Faustus is doomed, unworthy of God's free grace as he

is taken to Hell. His tragic end reiterates his misunderstanding of Christianity by

taking out of context the passages from Romans and 1 John. If Faustus really were

knowledgeable, he would have known Jesus' statement:

I tell you, whoever acknowledges me before men, the Son of Man will acknowledge him before the angels of God. But he who disowns me before men will be disowned before the angels of God. And everyone who speaks a word against the Son of Man will be forgiven, but anyone who blasphemes against the Holy Spirit will not be forgiven. (Luke 12: 8-10)

What Faustus has done is actually the understanding about his life. His

understanding will influence his life that can be seen from what he think and what he

has done. His interest in magic has been along time, not when he learn philosophy or

divinity. He learns necromancy or magic secretly, therefore no one of his friends

know about his interest in magic. Maybe, some of them know but not really sure.

That is why he has close friends, Valdes and Cornelius who are magicians. It can be

understood that most subjects he has mastered and included necromancy. Then, he

comes to his conclusion that magic is the best subject to learn.

“He surfeits upon cursed necromancy:

Nothing so sweet as magic is to him

Which he prefers before his chiefist bliss”

(51)

In addition, divinity is just for knowledge, but the most important thing is

magic. It can be seen after reading philosophy from Aristotle’s Anlytic, Galen’s

physic/ medicine, Justinian’s Law, Divinity from Jerome Bible and the last he learns

necromancy or magic, he finds that there is no subject making men to live eternally or

being dead and raising them to life again. He finds what he is looking for in magic or

necromancy. He chooses necromancy because it is full of profit and delight, full of

power, honor and omnipotence that he seeks for his life (p.225, line 50–52).

2. The Other Characters’ View on Dr. Faustus

Some responses of Dr. Faustus as the other characters’s opinion about Dr.

Faustus mostly indicate that Dr. Faustus is a clever man. From the very beginning of

the play mentioned by chorus that he was graced with Doctor’s name shortly and his

cleverness excelling all (Marlowe: P. 224,line16 -17). The chorus also says that his

knowledge of many things brings him master many subjects in this world. His

cleverness and wanderings about many things brings him in the study of necromancy.

But his study of necromancy is done secrectly because necromancy is not allowed

and dangerous. That is why Faustus friends who are scholars feel suspicious of him

because Faustus relationship with two magicians, Valdes and Cornelius whom

Faustus considered as his dearst friends. they have thought and considered him

before. In order to prevent their friend deeper activity with the art, they go to the

A critique toward renaissance humanism in Dr.Faustus` characteristics as seen in Christopher Marlowe`s Dr. Faustus - USD Repository