Jesse Sharpe PhD thesis - Research@StAndrews:FullText ...

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Donne’s Incarnating Words 93 Donne confesses his fear of damnation at death. It is a fear which he believes to be a sin, a sin that will not allow God to completely absolve him of all his sins until the point of death, and this is the crux of the problem for Donne: he can have no security in his own salvation until he does die, at which point he will either be accepted by God or damned. His final sin cannot be forgiven until he is past his ability to repent; however he still tries to guarantee his salvation on this side of death by making God ‘swear by thy self’, a promise that Joseph E. Duncan rightly remarks is reminiscent of God swearing to Abraham in Genesis 22:16, 84 and is important for its insistence on Old Testament law to guarantee New Testament grace. The Christianity that Donne presents his readers within the Divine Poems is one of disbelief, yet this should not be inferred to be a statement of unbelief. That he sometimes shows distrust in God does not mean that he believes that God is untrustworthy. What we are given is a struggle, both in the Songs and Sonnets and the ‘Divine Poems, of someone who deeply loves his physical existence and the material world in which he inhabits, but is still left with the knowledge that it is a fallen and doomed world full of strife, loneliness, departing, and death. His world and his life must pass, so he fervently holds on to the belief that the union of the body and soul create the individual, so the resurrected individual must have a body and soul. He does not allow for a dualism of body against soul, nor does he allow for the soul and the immaterial to be held loftily above the body and the physical existence. The incarnation of Jesus presents the best way to defend the position of the worth of this physical existence and the necessity of a bodily resurrection at the Day of Judgement, for if God could become fully human without polluting his perfect being, and if death does not defeat, him and the resurrection is one which features a Christ who can be touched and who eats (as he does when he appears to his disciples), and who 84 Joseph E. Duncan, ‘Resurrections in Donne’s “A Hymne to God the Father” and “Hymne to God my God, in my sicknesse”’, John Donne Journal 7.2 (1988), 186.
Donne’s Incarnating Words 94 tells his followers to remember him through the sacrament of communion (a thoroughly physical act which would involve touching, smelling, tasting, consuming, and eventually expelling the body of Jesus) the poet then has an excellent venue to present his case for why the body and soul together create the human and why he is justified in loving his physical life and why he wants it to continue on when the physical world ceases to be and he has long since died. In addition to the fact that the incarnation gives worth to the physical as well as to the spiritual, there is also the belief that the created can now approach the creator. If God became human and was dependent upon and was cared for by humans, and said that he was going ahead of his followers to prepare a place for them in heaven because they are now children of God, then his followers can likewise approach God and petition him as a child would a parent. This ability to approach and talk to God in a way that is sometimes combative serves Donne well in his poems. He can then argue, accuse, question, demand, and repent while talking to God without the worry that he is moving himself beyond grace, because he has been led to this position by God, by Jesus – by the Son of God who is the Son of Man. Finally, and more problematically, the inability to know with complete assurance what happens after death and the need to have a bodily resurrection which will also bring about perfect and unending communion of all creation between itself God, can bring about the desire to try to create ways, on one’s own, which might provide the guarantee that all that is hoped for will indeed come to pass. Donne illustrates relationships in the Songs and Sonnets that use incarnational, scriptural, and alchemical means to try to create and hold a lasting union between two lovers which can, at best, only be a temporary togetherness, and then some form of separation must occur. There is the idea that the imago dei of each person will allow for a small or incomplete incarnation and communion to exist between
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i ABSTRACT In using the doctrine of
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iii ACKNOWLEDGEMENTS I am deeply in
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v A NOTE ON THE TEXT In line with c
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Postscript 244 POSTSCRIPT The parad
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Bibliography 246 BIBLIOGRAPHY Abrah
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Bibliography 248 Bush, Douglas. Eng
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