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.
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 […]
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