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Page "The Plague" ¶ 15
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Paneloux and who
Towards the end of October, Castel's new anti-plague serum is tried for the first time, but it cannot save the life of Othon's young son, who suffers greatly, as Paneloux, Rieux, and Tarrou look on in horror.
He argues that because a child's suffering is so horrible and cannot easily be ex-plained, it forces people into a crucial test of faith: either we must believe everything or we must deny everything, and who, Paneloux asks, could bear to do the latter?
But we must still seek to do what good lies in our power ( as Paneloux himself does as one of the volunteers who fights the plague ).

Paneloux and has
The second sermon given by Paneloux, however, suggests that his faith has been shaken.
The criticism of Paneloux, is that he, unlike Tarrou, has lost his faith in humanity.

Paneloux and plague
Another character, Father Paneloux, uses the plague as an opportunity to advance his stature in the town by suggesting that the plague was an act of God punishing the citizens ' sinful nature.
A few days after the sermon, Paneloux is taken ill. His symptoms do not conform to those of the plague, but the disease still proves fatal.
During the first stage of the plague outbreak, Paneloux preaches a sermon at the cathedral.
While the other main characters believe there is no rational explanation for the outbreak of plague, Paneloux believes there is.
In his first sermon, given during the first month of the plague, Paneloux describes the epidemic as the " flail of God ," through which God separates the wheat from the chaff, the good from the evil.
Paneloux is at pains to emphasize that God did not will the calamity: " He looked on the evil-doing in the town with compassion ; only when there was no other remedy did He turn His face away, in order to force people to face the truth about their life " In Paneloux's view, even the terrible suffering caused by the plague works ultimately for good.
Paneloux may argue that the plague is a punishment for sin, but how does he reconcile that doctrine with the death of a child?

Paneloux and second
Paneloux is moved with compassion for the child, and he takes up the question of innocent suffering in his second sermon.

Paneloux and sermon
Paneloux joins the team of volunteer workers and preaches another sermon saying that the death of the innocent child is a test of faith.
A few days after preaching this sermon, Paneloux is taken ill.

Paneloux and .
* Father Paneloux: Father Paneloux is a learned, well-respected Jesuit priest.
But Paneloux also claims that God is present to offer succor and hope.
Later, Paneloux attends at the bedside of Othon's stricken son and prays that the boy may be spared.
After the boy's death, Paneloux tells Rieux that although the death of an innocent child in a world ruled by a loving God cannot be rationally explained, it should nonetheless be accepted.
He does not do it for any grand, religious purpose, like Paneloux ( Rieux does not believe in God ), or as part of a high-minded moral code, like Tarrou.
In contrast to the humanist beliefs of Rieux, Rambert, and Tarrou, the religious perspective is given in the sermons of the stern Jesuit priest, Father Paneloux.
The child in question is Jacques Othon, and Paneloux, along with Rieux and Tarrou, witnesses his horrible death.
Unable to reconcile his beliefs with the death of the child, Paneloux becomes sick and refuses to be treated.
Some were the equivalent of Paneloux and thought that France was to blame for the calamity that had befallen it.

who and has
All of her movements were careful and methodical, partaking of the stealth of a criminal who has plotted his felony for months in advance and knows exactly which step to take next in the course of the final execution of his crime.
I worked for my Uncle ( an Uncle by marriage so you will not think this has a mild undercurrent of incest ) who ran one of those antique shops in New Orleans' Vieux Carre, the old French Quarter.
The Grafin, who was charmed by her, told her, `` Your sister who was here two years ago has quite dark hair.
In fact it has caused us to give serious thought to moving our residence south, because it is not easy for the most objective Southerner to sit calmly by when his host is telling a roomful of people that the only way to deal with Southerners who oppose integration is to send in troops and shoot the bastards down.
Wisman, who has had the chief controller's job for four years, calls the signals for a team operating three rows of dull-gray consoles studded with lights, switches and buttons.
`` Now that Bruno Walter is virtually in retirement and my dear friend Dimitri Mitropoulos is no longer with us, I am probably the only one -- with the possible exception of Leonard Bernstein -- who has this special affinity for and champions the works of Bruckner and Mahler ''.
I think that we are here also talking of the kind of fear that a young boy has for a group of boys who are approaching at night along the streets of a large city.
If Wilhelm Reich is the Moses who has led them out of the Egypt of sexual slavery, Dylan Thomas is the poet who offers them the Dionysian dialectic of justification for their indulgence in liquor, marijuana, sex, and jazz.
The breakdown of classical structures of meaning in all realms of western culture has given rise to several generations of artists who have documented the disintegrative processes.
A dear, respected friend of mine, who like myself grew up in the South and has spent many years in New England, said to me not long ago: `` I can't forgive New England for rejecting all complicity ''.
Today the private detective will also investigate insurance claims or handle divorce cases, but his primary function remains what it has always been, to assist those who have money in their unending struggle with those who have not.
This is an unsolved problem which probably has never been seriously investigated, although one frequently hears the comment that we have insufficient specialists of the kind who can compete with the Germans or Swiss, for example, in precision machinery and mathematics, or the Finns in geochemistry.
The son and heir of a prominent family marries a girl who has tell-tale shadows on the half-moons of her finger nails.
The novelist who has been badly baptized in psychoanalysis often gives us the impression that since all men must have an Oedipus complex all men must have the same faces.
But a writer who has a taste for irony and who sees incest in all its modern dimensions can let his imagination work on the disturbing joke in the incest myth, the joke that strikes right at the center of man's humanness.
His denials of extensive reading notwithstanding, it is no doubt safe to assume that he has spent time schooling himself in Southern history and that he has gained some acquaintance with the chief literary authors who have lived in the South or have written about the South.
Evidence is plentiful that early and later also he has been indebted to the Gothic romancers, who deal in extravagant horror, to the symbolists writing at the end of the preceding century, and in particular to the stream-of-consciousness novelists, Henry James and James Joyce among them.
It may be that in this comment he has broken from the conventional pattern more violently than in any other regard, for the treatment in his books is far removed from even the genial irony of Ellen Glasgow, who was the only important novelist before him to challenge the conventional picture of planter society.
He is the stern guardian of the status quo who has raised the utilitarian structures of the age, and he is the revolutionary poet with a gun in his hand who writes a tragic apologetic to posterity for the men he has killed.

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