![]() ![]() To the Father through the features of men's faces. Lovely in limbs, and lovely in eyes not his Keeps grace: thát keeps all his goings graces Īcts in God's eye what in God's eye he is -Ĭhríst - for Christ plays in ten thousand places, Selves - goes itself myself it speaks and spells, Stones ring like each tucked string tells, each hung bell'sīow swung finds tongue to fling out broad its name Įach mortal thing does one thing and the same:ĭeals out that being indoors each one dwells ![]() HopkinsĪs kingfishers catch fire, dragonflies draw flame First, God creates through the word and second, when being responds rightly to God's speech by expressing his unique word the result is Holiness.Īs kingfishers catch fire Poem by G.M. Holiness thus connects to " vocation" (from the Latin vocare for "voice") in two ways. To the extent that any "thing" (including humans) honors God's unique idea of them they are holy. The result is that holiness itself is grounded in God's creation, his call, and not in a Platonic ideal. On the contrary, the perfection of each created thing is not merely its conformity to an abstract type but in its own individual identity with itself." And their individuality is no imperfection. "No two created beings are exactly alike. In New Seeds of Contemplation Merton equates the unique "thingness" of a thing, its inscape, to sanctity. The idea is strongly embraced by the Trappist monk and author Thomas Merton who admired both Scotus and Hopkins. 'Dear Sir,' I said – 'Although now long estranged, Man is not wholly lost nor wholly changed Dis-graced he may be, yet is not de-throned, and keeps the rags of lordship once he owned: Man, Sub-creator, the refracted Light through whom is splintered from a single White to many hues, and endlessly combined in living shapes that move from mind to mind. Tolkien who compares the Creator to a perfect prism and creation to the refraction of perfect light. Since all creation is by the Word (divine fiat) human identity in God's image is grounded in God's speech and no two creation words are ever spoken alike. A logocentric theology of creation is based on correlation of the Genesis account and John 1. This is related to a logocentric theology and the Imago Dei. Ultimately, the instress of inscape leads one to Christ, for the individual identity of any object is the stamp of divine creation on it. And the human being, the most highly selved, the most individually distinctive being in the universe, recognizes the inscape of other beings in an act that Hopkins calls instress, the apprehension of an object in an intense thrust of energy toward it that enables one to realize specific distinctiveness. Each being in the universe 'selves,' that is, enacts its identity. felt that everything in the universe was characterized by what he called inscape, the distinctive design that constitutes individual identity. These twin concepts are what his most famous poems are about. Inscape has been rendered variously as: external design, aesthetic conception, intrinsic beauty, the intrinsic form of a thing, a form perceived in nature, the individual self, the expression of the inner core of individuality, the peculiar inner nature of things and persons, expressed in form and gesture, and an essence or identity embodied in a thing. ![]() Inscape and instress are complementary and enigmatic concepts about individuality and uniqueness derived by the poet Gerard Manley Hopkins from the ideas of the medieval philosopher Duns Scotus. For other uses, see Inscape (disambiguation) and Instress (disambiguation). ![]()
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