I throw out opinions on all kinds of topics, but my real area of expertise is 17th Century English literature. To drill down to an even more specific field, as we English professors have to do, I have a specialty in George Herbert, the great Christian poet. He was the subject of my dissertation and my first book, which has recently come back into print: Reformation Spirituality: The Religion of George Herbert
Now British journalist Miranda Threlfall-Holmes tells how the poetry of George Herbert played a factor in her conversion to Christianity from atheism. (He had a similar impact on the French philosopher Simone Weil.)
What does this tell us about apologetics and evangelism?
From Miranda Threlfall-Holmes, George Herbert: the man who converted me from atheism | Miranda Threlfall-Holmes | Comment is free | theguardian.com:
I first encountered Herbert’s poems at the very beginning of the lower sixth, when they were a set text for my A-level English class. Being the rather keen and serious teenager that I was, I read them that first weekend. And by the end of the weekend, I realised that this poetry was the most dangerous challenge to my atheism that I had yet come across.
My teenage self was rather proud of being a “cultured despiser of religion”. I had dismissed religion as being for the weak of mind, a crutch, something that intelligence and reason made unnecessary and undesirable. But here was some of the most fiercely intelligent poetry I had ever read, grappling with Christian doctrines and with a relationship with God. If this brilliant mind believed all this, and devoted a life to it, then clearly I needed to look at it again.
I didn’t become a Christian there and then. But I can date the story of my conversion back to that classroom, where I first grasped something of the beauty, the mystery, the attraction and the struggle of faith. . . .The poems are, in effect, a spiritual autobiography. Although they are not individually dated and so cannot be directly related to different phases of Herbert’s life, many of them clearly describe his intensely personal struggles with faith and calling. Even those that are more formal explorations of particular religious doctrines or concepts have a similar air of spiritual authenticity. There are no mere statements of dogma. The poems record the poet’s own doubts and faith in a way that still rings true with many readers, even those with no explicit faith of their own. . . .
Certainly the poems are unashamedly intelligent. They are an example of the metaphysical school of poetry, which deliberately piled metaphor upon metaphor, and drew those metaphors from the cutting edge of contemporary science and philosophy. They flatter the reader by assuming a breadth and depth of political, theological and scientific knowledge.
They are also full of genuine emotion. This makes them feel much more modern than their date would suggest. For Herbert, religion is never simply a set of dogmatic assertions, or a collection of cultural practices, as historical religion is sometimes caricatured. Nobody reading these poems can be left in any doubt as to Herbert’s emotional engagement with his subject matter. The question Herbert’s poetry raises is eternally contemporary. The poems don’t ask us “Is this true?” but “How do I feel about this?”
It is this question that slipped under my guard as a teenager. It was easy to dismiss the truth of the 20 impossible things that religion seemed to expect me to believe before breakfast. It was much harder to dismiss my own emotional reaction to these poems: the beauty, the yearning, the enticing danger. They left me with the sense that I was standing on a cliff, staring out to sea, hearing marvellous tales of lands beyond the horizon and wondering if they were, after all, just fairy tales or whether the intensity with which the tales were told was evidence that the teller had indeed seen a barely imagined kingdom.
HT: Peter Forbes