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

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Herbert Discussing the Word 151 With the negative parallelism of ‘Affliction (I)’ (‘not love thee’, ‘love thee not’) describing a positive state of being, that of loving someone, being so closely followed by a positive parallelism in ‘Repentance’ (the act of confession in order to rectify a situation) describing a negative state of being, that of sinfulness, the reader is led, very quickly, through an emotional transition that allows the feeling of wanting to leave God, while also acknowledging the ceaseless movement towards God. While highly clever, and clearly well constructed, this is not Herbert trying to use rhetoric to manipulate readers into a false reconciliation with God; instead it is a very complex, yet simply stated, portrayal of the back and forth movement of the life in Christ for the believer. The cries of frustration and anger that we find in ‘Affliction (I)’ are not superficially forgotten in such a quick transition to ‘Repentance’, rather, the relationship between Herbert and God takes on a much more human understanding. It is human to change emotions quickly – to be accusatory one moment and repentant the next, and in the transition that exists between these two poems, we get a sense of Herbert relating to God as a person, in a kind of lovers’ spat. The reason that this can happen, and the reason that Herbert need not explain away or apologise for approaching God as a person is because God indeed was a person. Through the Incarnation, humans are allowed to approach God in their humanity and know that he will respond in kind as well, because he already has. The emotions of ‘Affliction (I)’ are real, and they are never completely apologised away, even if he does seek forgiveness for a lack of trust. This type of unresolved return to God is also seen at the end of ‘The Collar’, when, after railing against God, and not wanting to submit to his rule, the poem ends with: But as I rav’d and grew more fierce and wilde At every word,
Herbert Discussing the Word 152 Me thoughts I heard one calling, Childe: And I reply’d, My Lord. (33-36) Once again there is a fighting followed by a returning to God, but here there is no repentance besides the inherent repentance contained in the reply of submission: ‘My Lord’. And it is this type of approach to God, this use of the Incarnation as a medium between God and humans that is discussed in the next two poems, ‘Faith’ and ‘Prayer (I)’. In both ‘Faith’ and ‘Prayer (I)’, Herbert uses the Incarnation and the incarnational paradox, to describe how humanity can believe in and talk to God. ‘Faith’s first stanza sets forth a question that asks if faith, bestowed by the Lord, brings ‘all things’ to man: Lord, how couldst thou so much appease Thy wrath for sinne, as when mans sight was dimme, And could see little, to regard his ease, And bring by Faith all things to him? Faith in this question would be working in the same manner as the Incarnation. Faith is being sent down to humans from God in order that they can use it to approach him, and that, by this same faith, he is then able to bless them. Faith, then, is constantly descending and ascending. And in this movement God does indeed use faith to bring all things to him. Significantly, in the next stanza the Lord is shown providing for Herbert’s need in the very same image found in the ultimate communion meal described in ‘Love (III)’. In ‘Faith’ on reads: Hungrie I was, and had no meat:
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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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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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Bibliography 250 Creeds of the Chur
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Bibliography 252 ----. George R. Po
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Bibliography 260 Kessner, Carole.
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Bibliography 268 Netzley, Ryan. ‘
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Bibliography 270 Richards, Bernard.
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Bibliography 274 Siegfried, B. R.
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Bibliography 276 Tuve, Rosemond. El
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Bibliography 278 ----. ‘“All Th
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