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.
Saints are individuals who are recognized by the Christian Church as having lived exemplary lives and being in heaven, in the presence of God. They are considered to be models of Christian virtue and holiness and are often invoked for their intercession in the lives of the living [ … ]
Christian Art | Our Lord Jesus On The Cross | God The Father | God The Son Office Of Readings | Advent December 23rd | A Reading From The Treatise Of Saint Hippolytus Against The Heresy Of Noetus | The Hidden Sacrament Is Revealed ‘The hidden sacrament is revealed.’ In this reading, Saint Hippolytus writes against the Noetic heresy, which denied the real distinction between the Father and the Son by treating them as the same person acting under different names. The purpose of Saint Hippolytus is to defend the Church’s confession of one God who is not solitary, but who exists with his Word and Spirit. Hippolytus begins by setting a principle: knowledge of God comes from the Holy Scriptures, not from speculation or private reasoning. Faith is not shaped by human preference but by what God has chosen to reveal. The Father determines how He is believed, the Son how He is glorified, and the Spirit how He is received. This establishes Scripture as the rule of faith and guards against theological invention. Hippolytus then affirms that God existed alone before creation, with nothing co-eternal alongside Him. At the same time, God was not without reason, wisdom, or power. Hippolytus insists that plurality within God does not compromise divine unity. God contains within himself Word, wisdom, and counsel. Creation begins when God wills and manifests His Word. The Word is not created from nothing but proceeds from God and acts as the agent of creation. The Word is first invisible to the created world, though known to God. When God chooses, He makes the Word visible, described as ‘Light of Light’. This language safeguards both distinction and unity: the Word comes from God and reveals God, without being separate from Him. The manifestation of the Word is ordered towards salvation, so that the world may see and be saved. Hippolytus identifies this Word clearly with the Son of God. Through him all things were made, and he alone comes forth from the Father. The Law and the prophets belong to the same saving plan. God speaks through them by the Holy Spirit, so that they proclaim not their own ideas but the Father’s will. Revelation is therefore coherent: creation, prophecy, and incarnation belong to one divine purpose. Hippolytus appeals to the Gospel of John to show continuity between prophecy and fulfilment. The Word spoken of by the prophets is the Word made flesh. Though the world was made through him, it failed to recognise him. This failure does not negate God’s plan but reveals the depth of the mystery now disclosed. A Reading From The Treatise Of Saint Hippolytus Against The Heresy Of Noetus | The Hidden Sacrament Is Revealed There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures and from no other source. Whatever things the Holy Scriptures declare, at these let us look; and whatever they teach, let us learn it; and as the Father wills our belief to be, let us believe; and as he wills the Son to be glorified, let us glorify him; and as he wills the Holy Spirit to be bestowed, let us receive him. Not according to our own will, nor according to our own mind, nor yet storming by force the things which are given by God, but even as he has chosen to teach them by the Holy Scriptures, so let us discern them. God, subsisting alone, and having nothing coeval with himself, chose to create the world. And conceiving the world in mind, and willing and uttering the Word, he made it; and at once it appeared, formed it in the way he desired. For us it is sufficient simply to know that nothing was coeval with God. Outside him there was nothing; but he, while existing alone, yet existed in plurality. For he did not lack reason, or wisdom, or power, or counsel. All things were in him, and he was the All. At a time and in a manner chosen by him he made his Word manifest, and through his Word he made all things. He bears this Word in himself, as yet invisible to the created world. He makes him visible, uttering the voice first, and begetting him as Light of Light. He presents him to the world as its Lord; and whereas the Word was visible formerly to God alone, and invisible to the world which is made, God makes the Word visible in order that the world might see him and be able to be saved. This is the mind which came forth into the world and was manifested as the Son of God. All things came into being through him, and he alone comes from the Father. He gave us the Law and the prophets; and in giving them, he made them speak by the Holy Ghost, in order that, receiving the inspiration of the Father’s power, they might declare the Father’s counsel and will. Thus, then, was the Word made manifest, even as the blessed John says. For he sums up the things that were said by the prophets, and shows that this is the Word, by whom all things were made. In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him, and without him nothing was made. And later, The world was made by him, and the world did not know him; he came to his own, and his own did not receive him. Christian Prayer With Jesus Lord God,You are one, and from You come the Word and the Spirit.You have chosen to make Yourself known, not by human effort,but by what You have revealed in the scriptures. You spoke Your Word, and all things were made.You made that Word visible, so that the world might see and be saved.Grant that we may receive what You give,believe what You teach,and worship You as You have shown Yourself to be. Keep us […]
This powerful reading from Saint Fulgentius offers a rich meditation on the meaning of Christ’s sacrifice, drawing us deeply into the mystery at the heart of the Christian faith. It’s a fitting reflection for the final days of Lent, as we prepare to enter into Holy Week and contemplate Christ’s passion, death, and resurrection [ … ]
