Christian Art | George Herbert | Sepulchre | The Church | The Church-Floore
George Herbert | The Temple | The Church | The Church-Floore
Mark you the floore? that square and speckled stone
Which looks so firm and strong,
Is Patience:
And th’ other black and grave, wherewith each one
Is checker’d all along,
Humilitie:
The gentle rising, which on either hand
Leads to the Quire above,
Is Confidence:
But the sweet cement, which in one sure band
Ties the whole frame, is Love
And Charitie.
Hither sometimes Sinne steals, and stains
The marbles neat and curious veins:
But all is cleansed when the marble weeps.
Sometimes Death, puffing at the doore,
Blows all the dust about the floore:
But while he thinks to spoil the room, he sweeps.
Blest be the Architect, whose art
Could build so strong in a weak heart.
Christian Art | George Herbert | The Temple | The Church | The Church-Floore
The poem describes a metaphorical interior of a sacred space. This symbolizes a concept of the human heart as a temple built by God. Each element of the architecture serves as an allegory for spiritual virtues, struggles, and the divine influence in maintaining the integrity of the space. The poet weaves a contemplative vision that ties physical imagery to theological themes.
Opening lines of the poem draw attention to the ‘floor’ made of ‘square and speckled stone’, which is identified as ‘Patience’. The firmness of this foundational element suggests patience as a crucial virtue that underpins a stable spiritual life. Alongside this, the ‘black and grave’ stone, representing ‘Humility’, emphasizes its complementary role, grounding the believer in self-awareness and deference to God. These contrasting visual qualities of the two stones reflect the interplay between these virtues, both of which are essential for spiritual balance.
The ‘gentle rising’ of steps leading to the ‘Choir above’ symbolizes ‘Confidence’, suggesting a steady and assured ascent toward communion with God. This confidence is not self-generated but it is part of the divine design guiding the faithful upward. The ‘sweet cement’ binding these elements is identified as ‘Love and Charity’, described as the unifying force that holds the structure together. These virtues are the culmination of divine grace, tying the spiritual framework into a coherent whole.
The poem then introduces challenges faced within this sacred space. Sin is personified as a thief that ‘steals’ into the heart, staining the marble’s ‘neat and curious veins’. However, the image of the ‘marble weeping’ suggests that repentance and divine forgiveness restore the purity of the heart. Similarly, Death is depicted as a disruptive force, ‘puffing at the door’ and scattering dust across the floor. Yet, in an ironic twist, this act of attempted desecration becomes an act of cleansing, as Death inadvertently ‘sweeps’ the space. These moments illustrate the resilience of the divine construction, which transforms external and internal threats into opportunities for renewal.
The final lines of the poem turn to praise for the ‘Architect,’ whose divine ‘art’ has built this temple ‘so strong in a weak heart’. Juxtaposition of strength and weakness encapsulates the poem’s central theme: human frailty becomes a site of divine strength through grace. Use of the term ‘art’ highlights intricate and purposeful nature of God’s work, blending beauty and function in the creation of a heart that can withstand sin and death.
The poem’s structure mirrors its content. The use of tercets, paired with a reflective tone, creates a sense of order and balance, mirroring the architectural metaphors within the text. Vivid imagery and personifications of virtues and challenges invite s to reflect on our spiritual condition and divine presence within our hearts. The poem is a meditation on an interplay of human weakness, divine grace, and transformative power of spiritual virtues. The poem emphasizes the heart as a sacred space continually shaped, cleansed, and upheld by God.
Christian Art | Life Of Jesus In The Gospels | King James Audio Bible KJV The Gospel Of Saint John 14: 1-7 | King James Audio Bible YouTube: Connection With The Life Of Jesus In The Gospels | King James Audio Bible The Gospels are not just a collection of stories or teachings, but a window into the life of Jesus. By reading and reflecting on the Gospels, we gain a deeper understanding of who Jesus was and what he came to do. As we read the Gospels, we see that Jesus was a man of great compassion and love. Jesus showed mercy to the outcasts and the marginalized, and he offered healing and hope to those who were in need. He also taught with authority, challenging the religious leaders of his day and offering a new way of living based on love and service. But the Gospels are not just a history lesson. They are also an invitation for us to enter into a relationship with Jesus. By reading and meditating on the Gospels, we can come to know Jesus more personally and deeply. We can learn from his example and seek to follow in his footsteps. So we may be encouraged to read the Gospels, perhaps starting with the Gospel of Mark or the Gospel of John, as we read paying attention to how Jesus interacted with others and how he responded to different situations. We may ask ourselves what you can learn from his words and actions, and how we can apply them to our own lives. And as we read, we can allow ourselves to be drawn into a closer relationship with Jesus. There truly is an historical Jesus. May the Gospels be a source of guidance, inspiration, and transformation for us all. How Much In The Gospels Is Historical, And How Much Is Myth, Legend, Trope, Figurative Thinking? It is difficult to say with certainty how much of the Gospels is historical in the modern sense of the word and how much is myth, legend, trope, or figurative thinking. The Gospels were written some years after the events they describe, and they were written from the perspective of the early Christian community. This means that the Gospels may contain a mix of historical facts and interpretation, as well as elements of myth, legend, and figurative thinking. That being said, scholars believe that the Gospels contain a good deal of historical information. For example, the Gospels describe specific places and events, such as the places where Jesus preached and the events of his trial and Crucifixion. These details suggest that the writers of the Gospels had access to historical information and intended to provide an accurate account of what happened. On the other hand, the Gospels also contain elements that are not seen by all as historical, howsoever this goes to the root of the faith, such as the miracles performed by Jesus and the accounts of his resurrection. Some see these as legends or myths that were added to the Gospels to help convey the message of the early Christian community. The question of how much of the Gospels is historical and how much is myth, legend, or figurative thinking is complex. What is important is that we approach the Gospels with an open mind and a willingness to engage with the stories and teachings they contain. We are in the Gospels in conversation with God – and with the many people who have had such faith and conversations – as with the historical Jesus. Why Do The Gospels Say Were People Afraid Of Jesus? There are several reasons why people may have been afraid of Jesus, according to the Gospels. One reason is that Jesus was a powerful and charismatic figure who challenged the religious and political authorities of his time. He spoke out against corruption and injustice, and he called on people to repent and turn to God. This type of behaviour was seen as threatening by those in positions of power, and they may have been afraid of losing their influence or authority. Another reason is that Jesus performed many miracles, such as healing the sick and casting out demons. These miracles were seen as evidence of his divine power, and they may have made people afraid of him. Some people may have been afraid of being healed or possessed by Jesus, while others may have been afraid of what would happen if they did not believe in him. Finally, some people may have been afraid of Jesus because of the prophecies and expectations of the coming of a messiah. The Jews of Jesus’ time were looking for a saviour who would deliver them from oppression and establish a kingdom of God on earth. When Jesus arrived on the scene, he may have been seen as a threat to the status quo, and some people may have been afraid of what he might do. Might The Fear Be Related To The Fear Of God – The Injunction To Fear God? Yes, it is possible that the fear of Jesus mentioned in the Gospels may be related to the fear of God. In the Old Testament, the fear of God is often used to describe a deep reverence and awe for God, as well as a sense of humility and obedience in the face of his greatness. This fear of God is seen as a positive and necessary quality for a faithful believer, and it is often linked to the idea of fearing God’s punishment or judgement. In the New Testament, the fear of God is also mentioned, but it is often portrayed in a more positive light. For example, in the Gospel of Luke, Jesus tells his followers not to be afraid of those who can only kill the body, but to fear God, who can destroy both body and soul (Luke 12:4-5). This suggests that the fear of God is not just about punishment, but about a deep respect for […]
As Jesus’ popularity grows, so too do those opposing voices ranged against him. Jesus has worked saving miracles, and now the scribes come from Jerusalem declare that this has not been holy work but rather diabolical. This sounds to modern day listeners to be absurd, although we might wonder at Jesus’ manner as he exorcised demons, and bear in mind that his friends and family thought he had lost his wits and was beside himself. Certainly, the intention of the scribes is to find fault and seize on anything they can to try to vilify Jesus. They are looking to reject the good news and are happy to pervert the truth if they feel by doing so they may harm Jesus [ … ]
This reading concerns the interior discipline required for humility and peace. It begins by redirecting attention away from other people and towards God. The question is not who supports us or opposes us, but whether our actions are aligned with God. A clear conscience before God is presented as the primary form of security [ … ]
