‘The Altar’ by George Herbert is a Christian poem that explores the relationship between a person and God through the metaphor of an altar. It is a pattern poem, meaning that its shape on the page resembles an altar, reinforcing the poem’s theme visually.
In the poem, Herbert describes an altar made of a broken heart, cemented with tears. This suggests that the altar is not a physical structure but a symbol of the poet’s contrite and humble heart, offered to God. The act of constructing this altar signifies repentance and a desire for spiritual renewal.
The poem begins with the line, ‘A broken ALTAR, Lord, thy servant rears,’ indicating that the speaker is dedicating a broken heart to God. The use of the word ‘rears’ implies that this act of dedication is a conscious and deliberate effort. The heart, described as broken, signifies a state of humility and contrition, essential for true worship and connection with God.
Herbert continues by explaining that the altar is ‘Made of a heart, and cemented with tears’, emphasizing that the foundation of this offering is built on genuine sorrow and repentance. Tears represent the sorrow for sins and the longing for forgiveness and reconciliation with God.
The poem then reflects on the nature of this heart-altar, stating, ‘Whose parts are as thy hand did frame; / No workman’s tool hath touch’d the same.’ This means that the heart is created by God and is unaltered by human efforts. It suggests that true repentance and devotion come from a sincere, God-given place within the individual, not from external, human-made constructs.
Herbert highlights the purity and sincerity of this offering by asserting that ‘A HEART alone / Is such a stone, / As nothing but / Thy pow’r doth cut’. This suggests that only God’s power can shape the human heart into a worthy offering. The heart, like a stone, must be chiseled and refined by God’s hand to become an acceptable sacrifice.
The poem concludes with a plea for God to accept this humble Christian offering: ‘O let thy blessed SACRIFICE be mine, / And sanctify this ALTAR to be thine.’ Here, Herbert asks God to sanctify the altar—his heart—and make it holy and acceptable. This final plea underscores the poet’s deep desire for divine acceptance and transformation.
The Altar | George Herbert | Christian Poems
A broken ALTAR, Lord, thy servant rears,
Made of a heart and cemented with tears:
Whose parts are as thy hand did frame;
No workman’s tool hath touch’d the same.
A HEART alone
Is such a stone,
As nothing but
Thy pow’r doth cut.
Wherefore each part
Of my hard heart
Meets in this frame,
To praise thy name:
That if I chance to hold my peace,
These stones to praise thee may not cease.
Oh, let thy blessed SACRIFICE be mine,
And sanctify this ALTAR to be thine.
Many Christians live in places that are hostile to Christianity. This hostility takes different forms. In the United Kingdom, there is significant but often banal hostility to Christianity, including on the part of those who term themselves notionally Christian, but who really never want to gather to worship God. Christians in the United Kingdom are not generally at risk of physical harm. It is a sickening truth that where there is such risk, it is most often sectarian, for example in Belfast or Glasgow [ … ]
In his commentary on the psalms, Saint Augustine invites us to reflect on the nature of prayer in the light of the Incarnation. Christ, he says, prays for us, prays in us, and is the one to whom we pray. This threefold pattern expresses the deep mystery of how Christ, as both God and man, draws us into communion with the Father. At the centre of Augustine’s reflection is the conviction that Christ is inseparably united to his Church. Christ is the Head; the Church is his Body. Together, they form one person, what Augustine elsewhere calls the Totus Christus – the whole Christ. This means that the voice of the Church in prayer is the voice of Christ; and the voice of Christ, especially in the Psalms, is the voice of his Body. We speak to God in him, and he speaks to God in us [ … ]
The Bible offers us different accounts of Christ’s first miracle, each suited to the particular needs of the audiences to whom the Gospel evangelists are speaking. In John’s Gospel, the first miracle is that of the wedding feast at Cana. For Luke, it is Jesus freeing himself when those around him, of Nazareth, seek to kill him. Matthew speaks of the healing of a large number of the sick and possessed, most particularly a leper. Here, Mark tells us of the casting out of a devil. In highly compressed form, we are told of how Christ frees us from the fear of evil. He has power over devils. To a people living in fear, this is a most remarkable and wonderful message [ … ]
