George Herbert | The Temple | Lent | Church | Christian Poems | Metaphysical Poetry

Christian Art | George Herbert | The Temple | The Church | Lent

George Herbert | The Temple | The Church | Lent

Welcome deare feast of Lent: who loves not thee,
He loves not Temperance, or Authoritie,
But is compos’d of passion.
The Scriptures bid us fast; the Church sayes, now:
Give to thy Mother, what thou wouldst allow
To ev’ry Corporation.

The humble soul compos’d of love and fear
Begins at home, and layes the burden there,
When doctrines disagree.
He sayes, in things which use hath justly got,
I am a scandall to the Church, and not
The Church is so to me.

True Christians should be glad of an occasion
To use their temperance, seeking no evasion,
When good is seasonable;
Unlesse Authoritie, which should increase
The obligation in us, make it lesse,
And Power it self disable.

Besides the cleannesse of sweet abstinence,
Quick thoughts and motions at a small expense,
A face not fearing light:
Whereas in fulnesse there are sluttish fumes,
Sowre exhalations, and dishonest rheumes,
Revenging the delight.

Then those same pendant profits, which the spring
And Easter intimate, enlarge the thing,
And goodnesse of the deed.
Neither ought other mens abuse of Lent
Spoil the good use; left by that argument
We forfeit all our Creed.

It’s true, we cannot reach Christs forti’th day;
Yet to go part of that religious way,
Is better then to rest:
We cannot reach our Saviours puritie;
Yet are we bid, Be holy ev’n as he.
In both let’s do our best.

Who goeth in the way which Christ hath gone,
Is much more sure to meet with him, then one
That travelleth by-wayes;
Perhaps my God, though he be farre before,
May turn, and take me by the hand, and more
May strengthen my decayes.

Yet Lord instruct us to improve our fast
By starving sinne and taking such repast,
As may our faults controll:
That ev’ry man may revell at his doore,
Not in his parlour; banquetting the poore,
And among those his soul

George Herbert | The Temple | The Church | Lent

George Herbert’s poem ‘Lent’ reflects theological and ethical principles underlying the Christian practice of fasting. The poem emphasizes self-discipline, spiritual reflection, and the redirection of personal resources toward charity, situating these practices within the broader context of Christian obedience and devotion.

The poem begins by characterizing Lent as a ‘feast’, a paradoxical term that invites reflection on the richness of spiritual practices that deny physical indulgence. Herbert associates a love for Lent with a love for ‘Temperance’ and ‘Authoritie’, linking personal discipline to the broader structures of divine and ecclesiastical order. This framing suggests that Lent is not merely a personal endeavour but an integral part of the Christian community’s shared spiritual life.

Herbert critiques those who avoid fasting or seek ways around its demands. The poem argues: ‘True Christians should be glad of an occasion / To use their temperance, seeking no evasion.’ Here, fasting is portrayed as a spiritual opportunity rather than a burdensome obligation, reinforcing the idea that discipline aligns the individual with the will of God. Reference to ‘Authority’ underscores the role of the Church in guiding such practices, and Herbert positions obedience as an essential component of the faithful life.

Physical and spiritual benefits of fasting are explored in detail. Herbert describes the ‘cleanness of sweet abstinence’ and contrasts it with the effects of indulgence, which produce ‘sluttish fumes, / Sour exhalations, and dishonest rheums’. The imagery draws attention to the interconnectedness of body and soul, suggesting that moderation in physical matters fosters clarity and purity in spiritual pursuits. Abstinence is not only an act of denial but also a means of aligning oneself with divine intention.

Herbert moves beyond the personal to emphasize communal and charitable aspects of fasting. He writes that individuals should ‘banquet the poor’, redirecting resources saved through abstinence toward those in need. This call to generosity situates fasting within the Christian ethic of service, suggesting that true spiritual discipline is inherently outward-looking and concerned with the welfare of others.

The poet acknowledges human limitations in striving to emulate Christ. He states: ‘It’s true, we cannot reach Christ’s fortieth day; / Yet to go part of that religious way, / Is better than to rest.’ This recognition of human frailty is paired with encouragement, as even partial adherence to the example of Christ is portrayed as spiritually meaningful. Inability fully to match Christ’s purity does not render the effort futile; rather, the act of striving itself becomes a form of devotion.

In the final stanza, Herbert transitions to prayer, asking for divine guidance to ‘improve our fast / By starving sin and taking such repast, / As may our faults control’. This petition encapsulates the poem’s central theme: fasting is not merely about physical deprivation but about spiritual renewal and moral correction. The act of fasting becomes a way to confront and overcome sin, aligning the individual’s will with God’s.

Through the poem, Herbert weaves theological reflection, practical guidance, and a call to action. Lent is presented as a season of transformation, where personal discipline, communal responsibility, and divine grace converge. By connecting fasting to larger spiritual and ethical concerns, Herbert frames it as a practice that draws individuals closer to God and their neighbours, ultimately fostering a life of greater alignment with Christian principles.