This post is part of a series. Click the link for Parts 1 & 2.
Last time I introduced you to Herbert’s poem “Love (III),” and invited you into it—to meet the loving Jesus Christ who Herbert would like to introduce you to.
Here I want to draw a few principles from it about God and God’s love. These four principles don’t exhaust the treasure to be found in the poem, but they do help distill its essence.
Hopefully, in doing so, you can carry these principles into your entire life—certainly your worship and prayer life, but not only there! God wants your entire life, from waking to sleeping, to be permeated by his love.
This post is part of a series. To see Part 1, click here.
“Love (III)” is one of my favorite poems because it speaks to the heart of the matter: what does it look like to be loved by God? Composed by George Herbert in the 17th century, it is his most celebrated poem. It also concludes the main section of The Temple, the collection of Herbert’s English poems.
Here is the poem in full (it belongs to the public domain), with the spelling modernized:
This blog post started as a reflection on a poem, but it started to get pretty long.I realized I didn’t want to test everyone’s attention span, so I decided to split it up into a series that will attempt to unfold what love means for those who follow Christ.
Christians talk a lot about love. They claim that God loves them.
One early writer says that God has given Christians a new life because God’s love for them was so strong. Elsewhere, he writes that God’s love is so powerful and large that nothing can overcome or overpower it. Nothing is bigger or stronger than it (Eph 2:4-5; Rom 8:38-39).
I just finished reading Money and Power by Jacques Ellul, the late French sociologist and Christian theologian. Although you can see Ellul’s sociological prowess in the background of his work, I appreciate that throughout the work he thinks primarily from Scripture, with copious quotation of and reflection on biblical texts.
I find Ellul to have a very refreshing and challenging perspective on money. Even though I didn’t always find myself in agreement with his conclusions and argumentation, I consider many of his opinions at least loosely in line with Scripture as a whole, the early church as seen in the New Testament, and the Church Fathers and Mothers.
In the first chapter, Ellul discusses the contemporary monetary and economic paradigms and considers how to approach them from a Christian perspective.
Ellul (writing in the 1950s) sees all the economic systems, the -isms, as problematic. The main issue is that they abstract the money problem. For him, the problem is a matter of the human heart in relation to money. When we abstract money into a global economic system, we lost sight of personal relationship and responsibility.