Christian Art | George Herbert | The Temple | The Church | Jordan (1)
George Herbert | The Temple | The Church | Jordan (1)
Who sayes that fictions onely and false hair
Become a verse? Is there in truth no beautie?
Is all good structure in a winding stair?
May no lines passe, except they do their dutie
Not to a true, but painted chair?
Is it no verse, except enchanted groves
And sudden arbours shadow course-spunne lines?
Must purling streams refresh a lovers loves?
Must all be vail’d, while he that reades, divines,
Catching the sense at two removes?
Shepherds are honest people; let them sing:
Riddle who list, for me, and pull for Prime:
I envie no mans nightingale or spring;
Nor let them punish me with losse of ryme,
Who plainly say, My God, My King
George Herbert | The Temple | The Church | Jordan (1)
This poem challenges the convention that poetry must rely on embellishment, elaborate imagery, or artifice to be meaningful or beautiful. Herbert begins with rhetorical questions that critique the idea that only fiction or outward, artificial beauty can be the subjects of verse: ‘Who says that fictions only and false hair / Become a verse? Is there in truth no beauty?’ This opening begins the thought of Herbert’s argument that truth and simplicity have their inherent worth in poetry.
The ‘winding stair’ implies a complex, intricate structure, often associated with ornate and metaphorical writing. Herbert questions whether poetry must always conform to such elaborate forms. Herbert implies that lines should be able to stand on their own for their substance, not merely for their conformity to decorative conventions.
The second stanza explores prevalent use of pastoral and romantic imagery in poetry: ‘enchanted groves’ and ‘purling streams’. Herbert challenges the notion that a poem must rely on such stereotypical elements or that the meaning should be hidden behind veils of interpretation (‘Must all be veiled, while he that reads, divines, / Catching the sense at two removes?’) This critique suggests that poetry’s meaning should not be so obscured that readers have to guess or piece it together indirectly.
In the third stanza, Herbert invokes a simplicity and honesty of shepherds as a metaphor for direct and sincere expression. Shepherds are depicted as ‘honest people’, contrasting with the overly ornate and affected style the poet criticizes. Herbert asserts his preference for straightforward expression over complex, metaphor-laden writing that seeks to impress through its artifice.
The verse, ‘Riddle who list, for me, and pull for Prime,’ implies that those who wish to focus on puzzles and linguistic displays are free to do so, but Herbert finds no envy in their nightingales (symbolizing elaborate, melodious poems) or their idealized springs (representing traditional poetic beauty). Instead, he states, ‘Nor let them punish me with loss of rhyme, / Who plainly say, My God, My King.’
Here, Herbert affirms value of plain, sincere expression, rooted in personal faith and direct communication. The final declaration underscores the theme of the poem: poetry that truthfully expresses devotion or deep sentiment does not need the embellishments of fiction or excessive ornamentation to be profound or valid.
The poem presents an argument for merit of unadorned, truthful expression in verse, advocating clarity and sincerity over complexity and artifice. Herbert’s allegiance to simplicity, especially in the context of spiritual or religious verse, is a reflection on the nature of poetic authenticity. The concluding line emphasizes that devotion and the plain acknowledgment of ‘My God, My King’ are as worthy of being immortalized in verse as any intricately constructed allegory or romantic ideal.
John 4:13-14 (KJV) ‘Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Introduction to the Life of Saint Bernadette Saint Bernadette Soubirous, a humble peasant girl from Lourdes, France, lived her life of faith, humility, and divine grace. Born on January 7, 1844, in the small town of Lourdes, Bernadette was the eldest of nine children in a poor and struggling family. Her father, François Soubirous, was a miller, and her mother, Louise, a laundress. The family lived in a former prison cell known as the Cachot, a damp and cramped space, according to their dire financial situation. Despite their poverty, the Soubirous family was deeply rooted in their Christian faith, a foundation that would profoundly shape Bernadette’s life and spiritual journey. Bernadette’s early years were marked by significant health challenges. She suffered from asthma and other respiratory ailments, which often left her weak and unable to attend school regularly. This lack of formal education meant that Bernadette struggled with reading and writing, and her understanding of Christian doctrine was limited. Nevertheless, she possessed a remarkable simplicity and purity of heart, qualities that would make her an ideal recipient of divine revelations. Bernadette’s life changed irrevocably on February 11, 1858, when she experienced the first of eighteen apparitions of the Blessed Virgin Mary at the grotto of Massabielle. On that cold winter day, Bernadette, her sister Toinette, and a friend were gathering firewood near the grotto when she heard a rustling sound and saw a beautiful lady dressed in white with a blue sash, holding a rosary. The lady, who later identified herself as the Immaculate Conception, appeared to Bernadette over the course of several months, delivering messages of penance, prayer, and the need for a chapel to be built at the site. Despite initial skepticism from her family and the local authorities, Bernadette remained steadfast in her account of the apparitions, enduring intense scrutiny and even ridicule. The apparitions drew enormous attention. Soon, people from all over France and beyond began to visit Lourdes, hoping to witness a miracle. One of the most significant messages conveyed by the Virgin Mary to Bernadette was the instruction to dig in the ground near the grotto, which led to the discovery of a spring. This spring, believed to have healing properties, became the focal point of the pilgrimage to Lourdes. Many miraculous healings have been attributed to the waters of Lourdes, reinforcing the belief in Bernadette’s visions and the sanctity of the site. As the apparitions concluded, Bernadette’s life took a different turn. In 1866, she joined the Sisters of Charity in Nevers, taking the name Sister Marie-Bernard. Her time in the convent was marked by continued poor health and humility, as she carried out menial tasks and lived a life of quiet service. Despite her physical suffering, Bernadette remained devout and accepted her hardships with grace, often repeating the phrase, “I am happier here in my little corner of the convent.” Her unwavering faith and dedication to her religious duties exemplified the depth of her spiritual commitment. Bernadette Soubirous passed away on April 16, 1879, at the age of 35, after a prolonged battle with tuberculosis. Her legacy, however, endured far beyond her earthly life. In 1933, she was canonized as a saint by Pope Pius XI, recognized for her humility, faith, and the miraculous events associated with her life. Today, millions of pilgrims flock to Lourdes each year, seeking spiritual renewal and physical healing at the site of her visions. Saint Bernadette’s life continues to inspire countless individuals around the world, reminding us of the power of faith, the virtue of humility, and the enduring presence of divine grace in our lives. To Visit Lourdes Visiting Lourdes, in the picturesque foothills of the Pyrenees in southwestern France, is an experience that transcends the physical journey, drawing pilgrims into a profound spiritual adventure. The small town, known for the Marian apparitions witnessed by Saint Bernadette Soubirous in 1858, has become one of the world’s most revered pilgrimage sites. As we approach the Sanctuary of Our Lady of Lourdes, the atmosphere is imbued with a palpable sense of reverence and anticipation. The grand basilicas, the tranquil Grotto of Massabielle and the gently flowing waters of the miraculous spring together create a sacred environment that invites reflection, prayer, and a deep connection with the divine. The focal point of any visit to Lourdes is the Grotto, where Bernadette experienced the apparitions of the Blessed Virgin Mary. Here, pilgrims can touch the rock face, light candles, and drink or bathe in the spring’s water, believed to possess healing properties. The profound silence and sense of sacredness at the Grotto allow visitors to contemplate their faith, seek solace and find spiritual renewal. The Rosary Basilica, with its mosaics, and the Basilica of the Immaculate Conception, perched above the Grotto, offer spaces for communal worship and personal meditation. The nightly candlelight processions, where pilgrims from around the globe unite in prayer and song, highlight the universal bond of faith and hope that Lourdes represents. Beyond its physical beauty and historical significance, visiting Lourdes offers a deeply personal and transformative experience. Pilgrims often arrive burdened with ailments, grief, or spiritual crises, seeking comfort and miracles. The stories of healing and faith that emerge from Lourdes are testimonies to the enduring power of belief and the intercession of the Blessed Virgin Mary. The communal aspect of the pilgrimage—sharing meals, prayers, and stories with fellow believers—fosters a sense of solidarity and mutual support. For many, the visit to Lourdes is a journey of healing, not only of the body but also of the soul, providing a renewed sense of purpose, peace, and spiritual clarity that lingers long after returning home. Prayer With Saint Bernadette Prayer for Intercession Dear […]
Psalm 79 expresses anguish of the psalmist as he contemplates the desolation of Jerusalem, the defilement of the holy temple, and the persecution of God’s people by heathen nations. The psalm unfolds as a fervent plea for God’s intervention, justice, and mercy in the face of profound suffering and reproach. As the psalmist wrestles with a depth of despair, the overarching theme is a desperate cry for restoration and deliverance [ … ]
On Tuesday, His Grace turns to the theme of Jesus’ hidden years. His Grace asks the students to consider questions concerning what really happened: ‘Who, for instance, was Joseph? Was he indeed a carpenter, or has Joseph’s true role in the society in which he lived been misconstrued and forgotten to us? Though it be a beautiful, simplifying image to grasp, which offers to us much that is of value in Catholic faith… ‘A wise elder, which carpenter could mean, or a great engineer, an architekton, which in the Greek does not mean carpenter. But carpenter in the Hebrew could mean a wise man…’ His Grace turns the pages of his Bible back and forth, as if to itemize the paucity of information. Then he says: ‘What I think I can say to you with confidence is that it is of profound significance that we simply don’t know what Jesus was doing for most of his earthly life. There are some very different possibilities. One idea cherished by the Church is that Jesus worked with his father Joseph as a carpenter. Another possibility is that Jesus lived and prayed and studied closely with John the Baptist. They were cousins, and very close, almost the same, in age. Luke’s Gospel tells us clearly that Jesus and John knew each other from within the womb before they were born. So there may have been something quite important happening there. You see, we don’t know – it is an impossible mystery to us – just how much Jesus had to learn. This is because, if Jesus knew everything, humanly speaking, even as a tiny baby, then how can we say he is fully human? We simply can’t probe too far into this mystery, but we can draw extraordinary truth and healing from this thought, which becomes of immense relevance in our own lives. Jesus came to know and to understand himself not merely as a son of God, but as God the Son, and so as self-identical with his Father. It is not an adoptive relationship. Jesus is God. Now so much is hidden here. But this is a great gift. If you think about it, how do we come to know that we are loved by God, that we have our relationship with God? What are we born with in here’ – his chest – ‘and what do we have to learn? This is to say, what is gifted to us by other Christians at our baptism? ‘Jesus must have studied, and experienced profound revelation about who and what he truly was, and, so it seems to be, these studies cannot have been confined to the Semitic world. But this is the important point: there is a hiddenness about all of this. No matter which schools and which sects our Lord might have encountered all these years, this to us is as a desert space. What this means is that we can enter into the hidden life of Jesus, and there we can discover our own being with God, our own sonship. Our own particular being loved by God can come to us, if we can enter within this great unknown – into this desert space, where we are loved by Jesus. I firmly believe that there may be a great Lenten mystery in this period of our Lord’s life.’ A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 1 A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 2 A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 3 A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 4 | King James Audio Bible | KJV A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 5 A Bishop’s Lenten Homily | Holy Week | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 6
