George Herbert | The Temple | The Church | Nature | Christian Poems | Metaphysical Poetry
Christian Art | George Herbert | The Temple | The Church | Nature
Full of rebellion, I would die,
Or fight, or travell, or denie
That thou hast ought to do with me.
O tame my heart;
It is thy highest art
To captivate strong holds to thee.
If thou shalt let this venome lurk,
And in suggestions fume and work,
My soul will turn to bubbles straight,
And thence by kinde
Vanish into a winde,
Making thy workmanship deceit.
O smooth my rugged heart, and there
Engrave thy rev’rend law and fear;
Or make a new one, since the old
Is saplesse grown,
And a much fitter stone
To hide my dust, then thee to hold.
George Herbert | The Temple | The Church | Nature
The poem reflects an inner struggle between rebellion and submission to divine authority, expressing the poet’s desire to resist God but also recognition of the futility of doing so. The first stanza presents the poet’s rebellious spirit, where he admits to wanting to die, fight, or deny God’s influence over him. This opposition to God’s control is portrayed as a natural inclination of the poet’s heart, which he acknowledges as a stronghold that resists divine authority. However, the poet also requests that God tame his heart, recognizing that the ultimate skill or ‘highest art’ of God is to bring even the strongest opposition into submission. This sets the poem’s central theme of rebellion versus surrender.
The second stanza delves deeper into potential consequences if God allows the rebellious spirit to remain unchecked. The poet likens this rebellion to venom that festers in his soul, suggesting that if left to ‘lurk’ and ‘fume’, it will quickly dissolve his soul into meaningless ‘bubbles’ or empty thoughts. The phrase ‘thence by kind vanish into a wind’ illustrates fleeting nature of the soul when not anchored in God. The idea is that without divine intervention, the poet’s soul will disappear like vapor, making God’s creation — God’s ‘workmanship’ — seem failure. This highlights the poet’s dependence on God for the preservation of his soul and identity.
The final stanza introduces a plea for transformation. The poet shifts from a description of rebellion to a prayerful request for God to smooth his ‘rugged heart’. The metaphor of engraving God’s ‘reverend law and fear’ into the heart suggests a deep desire for lasting, transformative relationship with God’s will. The image of engraving implies a permanent and unchangeable impact, a contrast to the earlier image of the soul vanishing like bubbles. If the rebellious heart cannot be smoothed, the poet asks for a completely new one, as the old heart is ‘sapless’, implying it has lost its life and vitality. The ‘old heart’ is compared to a stone, which serves as a final resting place for the poet’s dust after death. This stone, without divine intervention, is inadequate to sustain relationship with God. It is only fit to hide the poet’s remains rather than be the seat of spiritual life.
Throughout the poem, imagery of rebellion and of the soul’s decay without divine intervention emphasizes the poet’s dependence on God’s grace. The idea that God’s law and fear must be inscribed on the heart suggests that true obedience comes from an internal transformation, rather than external compulsion. This contrast between rebellious heart and heart engraved with God’s law illustrates such tension between human frailty and THE divine power to reform and renew.
The poem explores themes of rebellion, transformation, and the human heart’s resistance to God’s will. The poet recognizes futility of fighting against divine authority and pleads for God to reshape his heart, acknowledging that without this divine intervention, the poet’s soul is destined for futility.
The psalm encourages us to be like trees planted by a stream. Trees need water to grow strong and healthy, just like we need good influences and teachings to become better people. The stream represents God’s guidance, which gives us strength and wisdom [ … ]
Saint Leo considers the Lord’s instruction that Christian justice must exceed that of the scribes and Pharisees. He frames this not as an expansion of legal detail but as a transformation of motive. The justice of the kingdom is marked by compassion, because mercy reflects the way God has acted toward humanity. Leo recalls the central Christian claim: God restores the guilty not by force of law but by forgiveness. The transition from sin to innocence is not earned but given, and this gift becomes the model for Christian conduct. Justice is therefore fulfilled when believers imitate the divine pattern—allowing mercy to rise above strict judgment [ … ]
Christian Art | Life Of Jesus In The Gospels | King James Audio Bible KJV The Gospel Of Saint John 14: 1-7 | King James Audio Bible YouTube: Connection With The Life Of Jesus In The Gospels | King James Audio Bible The Gospels are not just a collection of stories or teachings, but a window into the life of Jesus. By reading and reflecting on the Gospels, we gain a deeper understanding of who Jesus was and what he came to do. As we read the Gospels, we see that Jesus was a man of great compassion and love. Jesus showed mercy to the outcasts and the marginalized, and he offered healing and hope to those who were in need. He also taught with authority, challenging the religious leaders of his day and offering a new way of living based on love and service. But the Gospels are not just a history lesson. They are also an invitation for us to enter into a relationship with Jesus. By reading and meditating on the Gospels, we can come to know Jesus more personally and deeply. We can learn from his example and seek to follow in his footsteps. So we may be encouraged to read the Gospels, perhaps starting with the Gospel of Mark or the Gospel of John, as we read paying attention to how Jesus interacted with others and how he responded to different situations. We may ask ourselves what you can learn from his words and actions, and how we can apply them to our own lives. And as we read, we can allow ourselves to be drawn into a closer relationship with Jesus. There truly is an historical Jesus. May the Gospels be a source of guidance, inspiration, and transformation for us all. How Much In The Gospels Is Historical, And How Much Is Myth, Legend, Trope, Figurative Thinking? It is difficult to say with certainty how much of the Gospels is historical in the modern sense of the word and how much is myth, legend, trope, or figurative thinking. The Gospels were written some years after the events they describe, and they were written from the perspective of the early Christian community. This means that the Gospels may contain a mix of historical facts and interpretation, as well as elements of myth, legend, and figurative thinking. That being said, scholars believe that the Gospels contain a good deal of historical information. For example, the Gospels describe specific places and events, such as the places where Jesus preached and the events of his trial and Crucifixion. These details suggest that the writers of the Gospels had access to historical information and intended to provide an accurate account of what happened. On the other hand, the Gospels also contain elements that are not seen by all as historical, howsoever this goes to the root of the faith, such as the miracles performed by Jesus and the accounts of his resurrection. Some see these as legends or myths that were added to the Gospels to help convey the message of the early Christian community. The question of how much of the Gospels is historical and how much is myth, legend, or figurative thinking is complex. What is important is that we approach the Gospels with an open mind and a willingness to engage with the stories and teachings they contain. We are in the Gospels in conversation with God – and with the many people who have had such faith and conversations – as with the historical Jesus. Why Do The Gospels Say Were People Afraid Of Jesus? There are several reasons why people may have been afraid of Jesus, according to the Gospels. One reason is that Jesus was a powerful and charismatic figure who challenged the religious and political authorities of his time. He spoke out against corruption and injustice, and he called on people to repent and turn to God. This type of behaviour was seen as threatening by those in positions of power, and they may have been afraid of losing their influence or authority. Another reason is that Jesus performed many miracles, such as healing the sick and casting out demons. These miracles were seen as evidence of his divine power, and they may have made people afraid of him. Some people may have been afraid of being healed or possessed by Jesus, while others may have been afraid of what would happen if they did not believe in him. Finally, some people may have been afraid of Jesus because of the prophecies and expectations of the coming of a messiah. The Jews of Jesus’ time were looking for a saviour who would deliver them from oppression and establish a kingdom of God on earth. When Jesus arrived on the scene, he may have been seen as a threat to the status quo, and some people may have been afraid of what he might do. Might The Fear Be Related To The Fear Of God – The Injunction To Fear God? Yes, it is possible that the fear of Jesus mentioned in the Gospels may be related to the fear of God. In the Old Testament, the fear of God is often used to describe a deep reverence and awe for God, as well as a sense of humility and obedience in the face of his greatness. This fear of God is seen as a positive and necessary quality for a faithful believer, and it is often linked to the idea of fearing God’s punishment or judgement. In the New Testament, the fear of God is also mentioned, but it is often portrayed in a more positive light. For example, in the Gospel of Luke, Jesus tells his followers not to be afraid of those who can only kill the body, but to fear God, who can destroy both body and soul (Luke 12:4-5). This suggests that the fear of God is not just about punishment, but about a deep respect for […]
