Christian Art | George Herbert | The Temple | The Church | Deniall
George Herbert | The Temple | The Church | Deniall
When my devotions could not pierce
Thy silent eares;
Then was my heart broken, as was my verse:
My breast was full of fears
And disorder:
My bent thoughts, like a brittle bow,
Did flie asunder:
Each took his way; some would to pleasures go,
Some to the warres and thunder
Of alarms.
As good go any where, they say,
As to benumme
Both knees and heart, in crying night and day,
Come, come, my God, O come,
But no hearing.
O that thou shouldst give dust a tongue
To crie to thee,
And then not heare it crying! all day long
My heart was in my knee,
But no hearing.
Therefore my soul lay out of sight,
Untun’d, unstrung:
My feeble spirit, unable to look right,
Like a nipt blossome, hung
Discontented.
O cheer and tune my heartlesse breast,
Deferre no time;
That so thy favours granting my request,
They and my minde may chime,
And mend my ryme.
George Herbert | The Temple | The Church | Deniall
This poem reflects an intense and deeply personal experience of spiritual desolation, longing, and eventual hope for renewal. Herbert describes a state of spiritual barrenness, where prayer seems to fail in reaching God, leaving the soul in turmoil and disarray. The journey unfolds through an exploration of frustration, despair, and a heartfelt plea for divine intervention.
The poem begins with an image of devotions unable to ‘pierce’ God’s ‘silent ears’. The metaphor suggests an insurmountable distance or barrier between Herbert and the divine. This perceived absence of God leaves Herbert’s heart ‘broken’ and his ‘breast full of fears and disorder’. The language conveys both emotional and spiritual fragmentation, as Herbert’s attempts to connect with the divine are met with silence.
The second stanza expands this sense of inner chaos by comparing Herbert’s thoughts to a ‘brittle bow’ that shatters, with each fragment taking its own direction. Some thoughts are drawn toward ‘pleasures’, others to ‘the wars and thunder of alarms’, symbolizing distraction and unrest. This scattering of focus underscores spiritual alienation and inability to maintain steadfast devotion.
In the third and fourth stanzas, Herbert voices frustration at the futility of his efforts. The repeated ‘no hearing’ emphasizes the perceived absence of response from God. A paradox of God giving ‘dust a tongue to cry’ but then not hearing it reinforces Herbert’s sense of abandonment. Imagery of the heart ‘in my knee’ suggests both humility and exhaustion in persistent, unanswered prayer.
The fifth stanza reveals depth of despair. The soul lies ‘out of sight’, ‘untuned, unstrung’, evoking a musical metaphor to depict spiritual dissonance and disconnection. The ‘nipt blossom’ is a vivid image of a potential that has been stifled, representing a spirit unable to flourish in the absence of divine comfort.
The final stanza transitions to a plea for renewal and harmony. Herbert asks God to ‘cheer and tune my heartless breast’, employing the metaphor of tuning a musical instrument to restore spiritual alignment. This image suggests that divine intervention can transform Herbert’s disordered state into one of harmony and purpose. The request for God’s ‘favours granting my request’ signals hope that the silence will end, and the closing wish that God’s intervention will ‘mend my rhyme’ symbolizes the restoration not only of Herbert’s spirit but also of their creative expression and ability to worship.
The poem embodies a struggle between human frailty and the yearning for divine communion. Its central tension lies in the gap between Herbert’s efforts and their perceived failure to bridge the distance to God. Yet, the concluding plea reflects a persistent hope for reconciliation and renewal, affirming faith in God’s ultimate responsiveness. Through its poignant imagery and rhythmic structure, the poem captures a universal experience of spiritual longing and hope for grace amidst silence.
Saint Gaudentius of Brescia (c. 5th century) was a bishop and gifted preacher in Northern Italy, a contemporary and friend of Saint Ambrose. His teaching on the Eucharist reveals the rich sacramental theology of the early Church—faithful to Scripture, shaped by apostolic tradition, and full of pastoral insight. This passage draws us deep into the heart of Christian worship: the Eucharist. Here, bread and wine become the very body and blood of Christ. Through this transformation, the faithful participate in the Paschal Mystery—Christ’s Passion, Resurrection, and glorification [ … ]
Jesus contrasts those who are ready in their hearts to receive the Word of God with those for whom the Word remains obscured. A body of disciples, followers and believers, has begun to form around Jesus. These are they who have understanding, not particularly in an intellectual fashion, but rather because they are lovingly receptive, whereas lack of love opens the door of the soul to the devil. Jesus’ disciples are disposed to conversion, to permit God’s grace to transform their lives. We understand in these verses a contrast between Christian faith and lack of faith [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
