it should be noted that while we refer to these passages as Christian, no reference to Christ is to be found within the poem.The first of the Christian passages occurs when we are introduced to Grendal:God had condemned them as kin of Cain. The Eternal Lord avenged the murder in which he slew Abel. Cain had no pleasure in that feud, but He banished him far from mankind, the Ruler, for that misdeed. From him sprang all bad breeds, trolls, elves and monsters - likewise the giants who for a long time strove with God: He paid them their reward for that.With this passage, the poet explains Grendal and indeed an entire pantheon of Germanic bogie-men in a Christian mythological context and he does so in a way that adds to the effectiveness of Grendal as a monster, especially to a Christian audience. The author then continually describes Grendal as a descendant of Cain and states "he was at war with God" as an explanation of the monster's hatred of mankind. Thus the audience is instructed that the evil that is in the world works against God and man as opposed to the indifferent working of wyrd.The next passage is the most likely to be an addendum at least in part to the original work. The passage has even acquired a name - the Christian Excursus - since it seems such a departure from the general tone of the poem (Irving 1997).At times they vowed sacrifices at heathen temples, with their words prayed that the soul-slayer (Satan) would give help for the distress of the people. Such was their custom, the hope of heathens; in their spirits they thought of Hell, they knew not the Ruler, the Judge of Deeds, they recognized not the Lord God, nor indeed did they know how to praise the Protector of Heaven, the glorious King. Woe is him who in terrible trouble must thrust his soul into the fire's embrace, hope for no comfort, not expect change. Well is the man who after his death day may seek the Lord and find peace in the embrace of the Father....
