Gods Grandeur Essay Research Paper As a (стр. 2 из 2)

This "freshness" is probably meant to evoke and consequently to defy

the finality of the image of the wanton destruction of nature in Wisdom. The

word "freshness" is unique, being found nowhere in the Protestant

Bible. But in Wisdom, men, "thinking not aright" and believing their

lives to be short and mortal, say, "let us . . . use the freshness of

creation avidly . . . Let no meadow be free from our wantonness" (Wisd.

2.1-9). When interpreting the poem on the level of physical nature, we should

not underestimate "[t]he anguish that Hopkins . . . felt because industrial

man not only failed to respond to the forms of nature but in fact seemed

dedicated to their annihilation" (Bump 159). Hopkins wrote in one of his

journals: The ashtree growing in the corner of the garden was felled. It was

lopped first: I heard the sound and looking out and seeing it maimed there came

at that moment a great pang and I wished to die and not see the inscapes of the

world destroyed any more. (Bump 159) Yet, despite the fact that man abuses

nature for his transitory pleasure, he does not have the power to destroy it

altogether, for there still "lives the dearest freshness deep down

things" (Hopkins 10). The "deep down" things signify not only the

rejuvenation of nature, but the rejuvenation of man through the presence of the

Holy Spirit. Christ?s death, while ransoming sinners, also made it possible

that the Holy Spirit might be sent into the world (John 16.7). The symbolic

dove, whose image we see in lines 13-14, expresses "the indwelling of the

Holy Ghost in creatures and above all in the souls of men" (Boyle 37). The

Spirit dwells within all believers, but It will also continue Its efforts to

bring unbelievers to repentance, for God is "not willing that any should

perish" (2 Pet. 3.9). And although Christ was crushed down, emotionally and

physically, He rose again, and He will also come again. "Only

seemingly," writes Ellis, "is God?s energy fallen, crushed, debased

in this world" (128). For, even "though the last lights off the black

West went / Oh, morning, at the brown brink eastward springs" (Hopkins

11-12). Or, as 2 Samuel 23:4 prophesies, "he shall be as the light of the

morning, when the sun riseth, even a morning without clouds; as the tender grass

springing out of the earth by clear shining after rain." Again, the vehicle

of the metaphor is nature, and its rejuvenation symbolizes Christ?s coming

into the world. This image of morning springing from darkness also draws our

attention to the words of Isaiah: "Then shall thy light break forth as the

morning, and thine health shall spring forth speedily" (58.8). And again: I

will bring the blind by a way that they knew not; I will lead them in paths that

they have not known: I will make darkness light before them, and crooked things

straight. These things will I do unto them, and not forsake them. (Isaiah 42.16;

emphasis added) The continuing presence of the Holy Spirit is proof of this

promise. God continues to work through the Holy Ghost, who "over the bent /

World broods with warm breast and with ah! bright wings" (Hopkins 13-14).

The bent (crooked) world has not been abandoned by God; it will be made

straight, for it has been conquered by Him, and it is still being protected by

Him. The bird imagery of line fourteen is drawn from the baptism of Jesus, when

"he saw the Spirit of God descending like a dove, and lighting upon

him" (Matt. 3.17; Boyle 38). This dove imagery, in turn, is meant to recall

Genesis, in which the Holy Spirit apparently broods over the world: "And

the Spirit of God moved upon the face of the waters" (1.2; Boyle 38). The

wing imagery possess a variety of positive connotations. Wings are associated in

the Bible with God?s healing (Mal. 4.2), with His protection (Ruth 2.12; Ps.

17.8, 26.7, 57.1, 61.4, 63.7, 91.4; Matt. 23.37), with the strength that He

imparts to man (Isa. 40.31; Exod. 19.4), and with His conquest. This last

association, though not the most obvious, is perhaps the most crucial. When God

is said to "spread His wings over" a city, it means He has conquered

it (Jer. 48.40). At the end of "God?s Grandeur," God, in the person

of the Holy Spirit, has spread His "bright wings" over the "bent

world," implying that He is not only protecting, healing, and strengthening

it, but that, despite the seeming triumph of darkness, He has already conquered

the world through the death and resurrection of Jesus Christ, who was crushed

like an olive for this very purpose. The world remains charged with the grandeur

of God, "in spite of all mankind has done and is doing to pollute and

pervert and tread out its radiance" (Ellis 129). God, through the constant

presence of His Holy Spirit, continues to rejuvenate physical nature as well as

the human spirit; both are "being made over anew" (Wisd. 19.6). So,

however dark and dreary this world may appear (and does appear in lines five

through eight of the poem), we must not surrender hope. For as Christ exhorted,

"In the world ye shall have tribulation: but be of good cheer; I have

overcome the world" (John 16.33).