Christian Art | George Herbert | Sepulchre | The Church | Sinne (1)
George Herbert | The Temple | The Church | Sinne (1)
Lord, with what care hast thou begirt us round!
Parents first season us: then schoolmasters
Deliver us to laws; they send us bound
To rules of reason, holy messengers,
Pulpits and sundayes, sorrow dogging sinne,
Afflictions sorted, anguish of all sizes,
Fine nets and stratagems to catch us in,
Bibles laid open, millions of surprises,
Blessings beforehand, tyes of gratefulnesse,
The sound of glorie ringing in our eares:
Without, our shame; within, our consciences;
Angels and grace, eternall hopes and fears.
Yet all these fences and their whole aray
One cunning bosome-sinne blows quite away.
George Herbert | The Temple | The Church | Sinne (1)
The poem reflects on the numerous protective measures placed around individuals to guide them toward moral and spiritual growth, only to suggest that a single powerful sin can undo all these efforts. The poem opens by marvelling at the care with which human life is surrounded by formative influences, beginning with parents who ‘season’ or shape their children. This is followed by teachers, who hand them over to the ‘laws’ and ‘rules of reason’. These influences represent a rational, structured upbringing designed to lead a person towards a virtuous and ordered life.
Religious influences play their significant role in this protective framework. ‘Holy messengers’ refer to religious figures such as preachers and priests, who convey spiritual guidance, while ‘pulpits and Sundays’ emphasize the institutional role of the church in instilling moral values. The idea that ‘sorrow dogging sin’ follows from religious teachings suggests roles of guilt, repentance, and remorse in keeping individuals in check, constantly reminding of the consequences of sinful actions.
The imagery becomes quite startlingly vivid as the poet introduces the idea of ‘afflictions sorted, anguish of all sizes’, indicating that suffering and difficulties are tailored to each individual as a form of spiritual correction. These afflictions act as fine ‘nets and stratagems’ designed to ‘catch us in’, further illustrating ways in which life’s trials are meant to trap and redirect individuals away from sinful behaviour and toward salvation.
The use of ‘Bibles laid open’ evokes centrality of scripture in offering guidance, while ‘millions of surprises’ suggests the unpredictability and complexity of life’s challenges, which may serve as further moral tests. Additionally, ‘blessings beforehand’ refers to the divine favours bestowed upon individuals even before they consciously recognize or deserve them, reinforcing the idea of God’s grace. The ‘ties of gratefulness’ represent obligations individuals feel towards their benefactors, both human and divine, for these blessings.
Through the poem, there is a contrast between internal and external forces. ‘Without, our shame; within, our consciences’ points to both the social consequences of sin, such as public disgrace, and the internal moral compass, which also serves as a guiding force. The role of ‘angels and grace’ suggests a supernatural dimension, with angels acting as protectors or guides, while ‘eternal hopes and fears’ reflect ultimate stakes – salvation or damnation.
Despite all these defences and influences, the final couplet dramatically undercuts the thought of effectiveness of this moral and spiritual fortification. ‘Yet all these fences and their whole array’ can be undone by ‘one cunning bosom-sin’. This phrase implies that a single, deeply ingrained personal sin, nurtured secretly within the heart (‘bosom’), can undermine the entire framework of protections. It suggests the precariousness of human virtue, emphasizing that no matter how surrounded an individual is by guidance, their downfall can be swift if they harbour a persistent, unaddressed sin.
The poem presents a meditation on the complex interplay between guidance, protection, and human vulnerability to sin. The poem highlights both such thorough care offered by external and internal moral structures and the fragility of the human condition when faced with a powerful, hidden vice.
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 […]
Dear Jesus, grant me peace of mind, which means a quiet and calm heart. I ask for freedom from anxiety, which is when my mind feels worried and afraid. I long to experience a sense of serenity and tranquillity. Please wrap me in your loving presence and remove the burdens that weigh me down. Fill my thoughts with positivity and assurance, knowing that you are always with me. Help me find rest in your comforting embrace, knowing that I am safe and protected. Thank you, Jesus, for your unwavering love and for granting me peace of mind. In your name, I pray. Amen [ … ]
It can be good to consider Pentecost as not having been only a once-in-a-lifetime event of the Church – indeed the birthday of the Church. It can be good to consider a renewal of our lives on the day of Pentecost, and to celebrate as such, just as we and our friends celebrate on our birthdays [ … ]
