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.
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 […]
Saint John Chrysostom was born into a wealthy family in Antioch, which was then one of the largest and most cosmopolitan cities in the Roman Empire. He received an excellent education in rhetoric and philosophy, which prepared him for a career in law or public speaking. However, he was drawn to Christianity and eventually decided to become a monk [ … ]
In this address, Pope Paul VI reflects on Nazareth as the ordinary setting in which the Son of God lived most of his earthly life. Nazareth is presented not primarily as a place of historical interest, but as a school in which the Gospel is learned [ … ]
