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• W2192860877 abstract "Understanding Mystical Theology in George Herbert’s “Prayer” (I) Andrew James Harvey My goal is to locate George Herbert in a tradition that remains in some ways underappreciated in Herbert studies despite our Country Parson’s avowed regard for it: the Patristic tradition of the early Church Fathers. Regarding the twenty-seven conceited definitions of prayer in that tour de force of a sonnet “Prayer” (I), I wish to plumb the last and least of those metaphors, “something understood.” By least I mean that the final phrase is almost denotative, certainly the least figural; by last I need to explicate how the phrase “something understood” functions as a coda and a volta simultaneously. My contention is that Herbert is gesturing not to any Catholic devotional tradition, such as someone such as Martz would suspect but to something more catholic, Celtic, and Patristic – the hesychastic tradition of silent prayer. This tradition was not unknown in early modern England: it is the subject, of course, of the Cloud of Unknowing. But the medieval transmission of apophatic theology need not be traced here. Given Herbert’s reference to “Holy Macarius” in “The Church Militant” (l. 41) as well as his approbation in The Country Parson of the “daily temperance, abstinence, watchings, and constant prayers and mortifications” of the “Primitive Monks, Hermits, and Virgins” (p. 237), perhaps the Desert Fathers themselves might better elaborate the apophatic spirituality that Herbert conveys in this poem.1 Of course, apophatic spirituality was transmitted to the West through monasticism and continued to thrive even after the Reformation, but what I have in mind is peculiarly Byzantine. Specifically, I see Herbert articulating in “Prayer” (I) how prayer confers grace; in this way one can say that Herbert is presenting the notion that prayer is a sacrament. But prayer is neither included in Rome’s seven sacraments nor Geneva’s two. This is where [End Page 131] Constantinople comes in. “Sacrament” itself is a Latinate word; in Greek the word is “mysterion.” Beyond the Catholic seven and the Protestant two lay the Byzantine myriads of sacraments, or “mysteries” as the Greek would have it, and they are, accordingly, innumerable. That is, if a sacrament is one of those places where “we know where God is,” there is understood the obverse, that we “cannot say where God is not.” And where he is there can be no sin. The proof is holiness. That he sheds his grace in ways and means other than the ceremonial observances in church every tradition admits, but Catholics and Protestants, or Latinate Christendom, are loathe to designate these instances as “sacraments.” And, as Sarah Beckwith’s recent work on the subject, Shakespeare and the Grammar of Forgiveness, shows, Renaissance scholarship tends to frame any discussion of sacramental theology in terms of seven if by Trent, two if by Canterbury.2 The Patristic witness, however, demands a third approach. For instance, a sacrament par excellence in Protestant life and thought without question is Bible-reading but rarely does one hear the lectionary discussed as a “sacrament.” Similarly, God surely conveys his presence in prayer, but even in this poem in twenty-seven chances Herbert never invokes “the sacrament of prayer.” This objection or resistance or shyness from connecting prayer with sacramental language, however, is obviated when one considers the Greek term for sacrament, “mysterion.” The Reformation’s intense debates over the nature and terms of the sacraments effectively make “sacramental” and “sacrament” out of bounds, but the art of prayer can still be thought of as a sacred mystery. A sacred mystery in this sense entails a revelation, and what is revealed is a personal meeting with the Triune God. Lying beyond explanation and perceived neither through active endeavor alone, nor via mere passive contemplation but through a kind of middle voice, prayer as a means of union with the Trinity is precisely “something understood.” Before I can unpack this “something understood” further it would help first to reacquaint ourselves with the rhetoric of Herbert’s “Prayer” (I), unique as it is in all of his poems. After doing so, the poem’s connection in rhetorical strategy to Patristic mystical theology will become more apparent, which in..." @default.
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• W2192860877 title "Understanding Mystical Theology in George Herbert’s “Prayer” (I)" @default.
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• W2192860877 doi "https://doi.org/10.1353/ghj.2013.0081" @default.
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