Christian Art | George Herbert | The Temple | Affliction (4)
George Herbert | The Temple | Affliction (4)
Broken in pieces all asunder,
Lord, hunt me not,
A thing forgot,
Once a poore creature, now a wonder,
A wonder tortur’d in the space
Betwixt this world and that of grace.
My thoughts are all a case of knives,
Wounding my heart
With scatter’d smart,
As watring pots give flowers their lives.
Nothing their furie can controll,
While they do wound and prick my soul.
All my attendants are at strife,
Quitting their place
Unto my face:
Nothing performs the task of life:
The elements are let loose to fight,
And while I live, trie out their right.
Oh help, my God! let not their plot
Kill them and me,
And also thee,
Who art my life: dissolve the knot,
As the sunne scatters by his light
All the rebellions of the night.
Then shall those powers, which work for grief,
Enter thy pay,
And day by day
Labour thy praise, and my relief,
With care and courage building me,
Till I reach heav’n, and much more thee.
George Herbert | The Temple | Affliction (4)
George Herbert’s Affliction (4) explores a personal and spiritual journey marked by expectation, suffering, and ultimate resignation to God’s will. The poem follows Herbert’s movement from early enthusiasm and joy in his relationship with God to a period of deep suffering and questioning, before finally arriving at a state of reluctant submission. The structure and language of the poem reflect the volatility of this experience, capturing shifts in mood and understanding as Herbert struggles with divine providence.
The opening stanzas establish a sense of spiritual optimism. Herbert recalls the beginning of his faith, when devotion to God seemed to bring fulfillment and a sense of purpose. He describes how he eagerly embraced religion, anticipating joy and security: ‘When first thou didst entice to thee my heart, / I thought the service brave.’ The word entice suggests an initial attraction to faith, as though Herbert were drawn in by its beauty and promise. He describes a time when God seemed to provide comfort, ensuring a life free from burdens: ‘Whereas my birth and spirit rather took / The way that takes the town.’ This suggests that he saw faith as a means of achieving victory and success in life, reinforcing the idea that he initially viewed religious devotion in transactional terms—he serves God, and in return, God provides rewards.
However, this early confidence quickly erodes. The tone shifts as Herbert describes a series of afflictions that challenge his expectations: ‘But as I did their sweetnesse still pursue, / I did begin to fret.’ The use of fret marks the beginning of his dissatisfaction. He encounters physical suffering, personal loss, and emotional turmoil: ‘Sicknesse with sinne did chase me / And made me to sit still.’ This shift represents the disillusionment that often follows an initial period of spiritual enthusiasm. Herbert had expected blessings, but instead he finds himself enduring trials that make him question the nature of divine love. The mention of sin as a force that accompanies sickness suggests that his suffering is not just physical but also spiritual—his affliction makes him doubt his own worthiness before God.
As the poem progresses, Herbert increasingly struggles with divine justice. He does not simply accept his suffering as part of a divine plan but questions why he has been made to endure it: ‘Now I am here, what thou wilt do with me / None of my books will show.’ This line signals a turning point in the poem—his previous knowledge, learning, and theological study provide no answers. Herbert is left in uncertainty, unable to rely on reason or doctrine to make sense of his pain. His frustration is compounded by a sense of betrayal: ‘Whereas my heart, once settled and at home, / Had no design but was entire with thee.’ He believed that full commitment to God would bring stability, but instead, his life has been shaken.
The final stanzas reveal a reluctant surrender to God’s will. Herbert does not receive answers or relief from his suffering, but he ultimately yields to divine authority: ‘Let me not love thee, if I love thee not.’ This paradoxical conclusion expresses the tension at the heart of the poem—Herbert recognizes that his devotion to God is incomplete, yet he also acknowledges that he cannot turn away. This closing line suggests a resigned commitment; he may not feel the joy and certainty he once had, but he knows that true faith does not depend on personal comfort.
Christian Art | Parousia | Second Coming | Lamb Of God, You Take Away The Sins Of The World Luke 17: 26-37 (Audio Bible KJV, Spoken Word) Early Christian thought about the Parousia – the second coming – was largely influenced by the teachings of Jesus and the writings of Saint Paul. In the early Christian community, expectation of Christ’s return was strong, and many Christians believed that it would happen in their lifetime. This belief is evident in the New Testament, where the authors express a sense of urgency in their writings and encourage their readers to be prepared for Christ’s imminent return. As Christianity spread throughout the Roman Empire, the idea of the Parousia became more complex and nuanced. Theological debates arose around the nature of Christ’s return and the events that would precede it. Some theologians, such as Origen and Augustine, saw the Parousia as a spiritual event that was already happening in the Church. Others, such as the Montanists and the millenarians, believed in a literal, physical return of Christ and the establishment of a new, earthly Kingdom. In the Middle Ages, the Parousia was often associated with apocalypticism and the idea of a final, cataclysmic battle between good and evil – the last battle. The idea of the Antichrist, who would precede Christ’s return, became a popular theme in Christian literature, and the book of Revelation (Apocalypse – meaning to reveal, to uncover) was interpreted as a prophetic guide to the end of the world. Biblical Basis For The Parousia | The Second Coming The concept of the Parousia, or the Second Coming of Jesus Christ, is central to Christian eschatology and is supported by numerous biblical passages in both the Old and New Testaments. In the Old Testament, there are numerous passages that refer to the coming of a Messiah who will restore Israel and bring about the final judgment. For example, in Daniel 7:13-14, it is written: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.’ This passage describes a divine figure who comes in the clouds and is given dominion over all nations. In the New Testament, the Parousia is described in greater detail, particularly in the teachings of Jesus and the writings of Saint Paul. Jesus speaks of his return in many passages, including Matthew 24:30-31, where Jesus says: ‘And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’ Here, Jesus describes his return in power and glory, accompanied by angels who gather Jesus’ elect from all over the world. In Saint Paul’s letters, the Parousia is also described in detail. In 1 Thessalonians 4:16-17, Saint Paul writes: ‘For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’ This passage describes a resurrection of the dead and the gathering of believers to meet the Lord Jesus in the air. The language and imagery used to describe the Parousia are often dramatic and apocalyptic in nature. The Parousia is often described as a time of judgment, when the righteous will be separated from the wicked, and God’s justice will be fully revealed. The imagery of clouds, trumpets, and angels is used to depict the power and glory of Christ’s return. Theological Interpretations Of The Parousia | Jesus’ Second Coming The concept of the Parousia has been interpreted in a variety of ways throughout Christian history. Dispensationalism Dispensationalism is a theological framework that emerged in the 19th Century and has since become popular among some evangelical and fundamentalist Christians. Dispensationalists believe that history is divided into distinct periods or ‘dispensations’, each of which is marked by a particular mode of divine revelation and a specific plan of salvation. According to dispensationalist theology, the Parousia will be preceded by a period of tribulation, during which the Antichrist will establish a one-world government and the Jews will be restored to their homeland. The Parousia itself will involve a physical, visible return of Christ, who will establish a thousand-year reign on earth before the final judgment. Preterism Preterism is a theological interpretation of the Parousia that holds that many of the prophecies in the New Testament, particularly those in the book of Revelation, were fulfilled in the first century AD. According to this view, the Parousia occurred in a spiritual sense when Christ ascended to heaven and sent the Holy Spirit to empower the Church. Preterists argue that the tribulation and other end-time events predicted in the New Testament were fulfilled in the destruction of the Temple in Jerusalem in AD 70. Postmillennialism Postmillennialism is a theological view that holds that the Parousia will occur after a period of history in which the Church will gradually bring about the kingdom of God on earth. According to this view, the Church will spread the gospel throughout the world, and social, political, and economic conditions will gradually improve. Eventually, Christ will return to a world that has been largely transformed by the Gospel. Amillennialism […]
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