Christian Art | George Herbert | Sepulchre | The Church | Sinne (1)
George Herbert | The Temple | The Church | Sinne (1)
Lord, with what care hast thou begirt us round!
Parents first season us: then schoolmasters
Deliver us to laws; they send us bound
To rules of reason, holy messengers,
Pulpits and sundayes, sorrow dogging sinne,
Afflictions sorted, anguish of all sizes,
Fine nets and stratagems to catch us in,
Bibles laid open, millions of surprises,
Blessings beforehand, tyes of gratefulnesse,
The sound of glorie ringing in our eares:
Without, our shame; within, our consciences;
Angels and grace, eternall hopes and fears.
Yet all these fences and their whole aray
One cunning bosome-sinne blows quite away.
George Herbert | The Temple | The Church | Sinne (1)
The poem reflects on the numerous protective measures placed around individuals to guide them toward moral and spiritual growth, only to suggest that a single powerful sin can undo all these efforts. The poem opens by marvelling at the care with which human life is surrounded by formative influences, beginning with parents who ‘season’ or shape their children. This is followed by teachers, who hand them over to the ‘laws’ and ‘rules of reason’. These influences represent a rational, structured upbringing designed to lead a person towards a virtuous and ordered life.
Religious influences play their significant role in this protective framework. ‘Holy messengers’ refer to religious figures such as preachers and priests, who convey spiritual guidance, while ‘pulpits and Sundays’ emphasize the institutional role of the church in instilling moral values. The idea that ‘sorrow dogging sin’ follows from religious teachings suggests roles of guilt, repentance, and remorse in keeping individuals in check, constantly reminding of the consequences of sinful actions.
The imagery becomes quite startlingly vivid as the poet introduces the idea of ‘afflictions sorted, anguish of all sizes’, indicating that suffering and difficulties are tailored to each individual as a form of spiritual correction. These afflictions act as fine ‘nets and stratagems’ designed to ‘catch us in’, further illustrating ways in which life’s trials are meant to trap and redirect individuals away from sinful behaviour and toward salvation.
The use of ‘Bibles laid open’ evokes centrality of scripture in offering guidance, while ‘millions of surprises’ suggests the unpredictability and complexity of life’s challenges, which may serve as further moral tests. Additionally, ‘blessings beforehand’ refers to the divine favours bestowed upon individuals even before they consciously recognize or deserve them, reinforcing the idea of God’s grace. The ‘ties of gratefulness’ represent obligations individuals feel towards their benefactors, both human and divine, for these blessings.
Through the poem, there is a contrast between internal and external forces. ‘Without, our shame; within, our consciences’ points to both the social consequences of sin, such as public disgrace, and the internal moral compass, which also serves as a guiding force. The role of ‘angels and grace’ suggests a supernatural dimension, with angels acting as protectors or guides, while ‘eternal hopes and fears’ reflect ultimate stakes – salvation or damnation.
Despite all these defences and influences, the final couplet dramatically undercuts the thought of effectiveness of this moral and spiritual fortification. ‘Yet all these fences and their whole array’ can be undone by ‘one cunning bosom-sin’. This phrase implies that a single, deeply ingrained personal sin, nurtured secretly within the heart (‘bosom’), can undermine the entire framework of protections. It suggests the precariousness of human virtue, emphasizing that no matter how surrounded an individual is by guidance, their downfall can be swift if they harbour a persistent, unaddressed sin.
The poem presents a meditation on the complex interplay between guidance, protection, and human vulnerability to sin. The poem highlights both such thorough care offered by external and internal moral structures and the fragility of the human condition when faced with a powerful, hidden vice.
The poem contemplates the poet’s relationship to Christ’s sacrifice, focusing on themes of inadequacy, grace, and surrender. It opens with the poet’s realization that human efforts cannot ‘deal with’ or match Christ’s ‘mighty passion’, which represents Christ’s intense suffering and ultimate sacrifice. The poet acknowledges that even if he were to die for Christ, he would still ‘lag behind’, as his own sins are deserving of condemnation. This indicates a sense of spiritual and moral inferiority, highlighting a gap between human and divine capacity for sacrifice and atonement [ … ]
Jesus has told his disciples for the first time that he must go to Jerusalem to suffer and die. In today’s Gospel verses, Jesus calls the multitudes also, to tell everyone about what it means to follow Jesus, to live a Christian life. While the Passion draws closer, the sign of the crucifixion looming prominently over these verses, we are enjoined in our own lives to deny ourselves and to take up our cross to follow Jesus [ … ]
The parables which comprise the eschatological discourse – following the Sermon in the Temple and, on the Mount of Olives, to Christ’s disciples privately – are completed with Christ’s announcement of a rigorous last judgement. The structure of time will be complete. Those who have been true to Christ and his teaching will be admitted to glory. Those who have failed, who have remained in sin, will be forever excluded. There will be justice. Just as we will have implicitly judged ourselves, so Christ will judge [ … ]