R.L. Dabney: Poet

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When we think of Robert Lewis Dabney, most associate him with his systematic theology or the War Between the States. He was one of the most prominent American theologians of the 19th century, and notably served as chief of staff for Gen. Stonewall Jackson during the War. He wore many others hats as well as a farmer, an architect, a professor, a pastor, and a poet.

The last hat mentioned is one that — contrary to popular impressions of Presbyterian divines as disinclined to artistic interests — is shared by many authors on Log College Press: B.B. Warfield, Geerhardus Vos, J. Addison Alexander, Samuel Davies, Charles L. Thompson, Henry J. Van Dyke, Jr., and many more come to mind, who were all known for their poetry. Dabney is a name rarely included in such a list, but it should be.

In Dabney’s case, there are some remarkable and fascinating poetic compositions that are very much worth noting, which help us today to better understand the many facets of his character. Some of his poems were published — in periodicals and/or Thomas C. Johnson’s biography of Dabney — and some were instead shared privately. His biographer notes that his poetry was not of the highest quality, but often expressed his passion. Few would say that Dabney's poetry was his forte, but he certainly applied himself to verse in his "leisure hours."

If the art of poetry be the art of apprehending and interpreting ideas by the faculty of the imagination, the art of idealizing in thought and expression, then Dr. Dabney possessed the art. That he had the necessary constructive imagination, and the power of expressing himself in the concrete, simply and sensuously, there is no ground for doubt. He usually attempted poetical composition, too, only on subjects on which he felt very deeply. In consequence, most of his work of this sort had the ring of passion. (T.C. Johnson, The Life and Letters of Robert Lewis Dabney, p. 455)

Recently, we have made an effort to identify and compile many of his known, published poems to provide a glimpse into his powers of imagination. Today, we will look briefly at some of his poems as found on Log College Press.

  • Tried, But Comforted — First published in The Central Presbyterian in 1863, this poem is also found in Johnson’s biography. It was written after the death of his five-year-old son, Tom, who died in 1862 and was buried in the same cemetery in which his father would later be laid to rest. Dabney’s heart was “bursting,” but he had hope that he would follow little Tom “to Christ, our Head.”

  • The Christian Womans Drowning Hymn: A Monody — Written in 1886, this poem was published in his Discussions, Vol. 4 (1897). The story behind the poem is this: “(A Christian lady and organist, went July 1886, with, and at the request of her sister, for a few days" excursion to Indianola. They arrived the day before the great night storm and tidal wave, which submerged the town. Both the ladies and children, after hours of fearful suspense, were drowned, the house where they sought refuge being broken to pieces in the waves. A survivor stated that the organist spent much of the interval in most moving prayer. Their re- mains were recovered on the subsidence of the tempest, and interred at their homes., amidst universally solemn and tender sympathy. The following verses are imagined, as expressing the emotions of the Christian wife, sister and mother, during her long struggle with the waters.”

  • Dream of a Soldier — This poem was written in 1886, but only referenced, not included, in Johnson’s biography, apparently because it was so dark and bitter (reflecting Dabney’s feelings about the War) that Dabney’s biographer thought it best to not publish it.

  • General T.J. Jackson: An Elegy — Written in 1887 (over two decades after the death of his beloved general), this tribute appeared in Discussions, Vol. 4. (1897). It is a noble lament for his dear friend, highlighting the loss keenly felt by Robert E. Lee and the South.

  • The Texas Brigade at the Wilderness — Written in May 1890, this poem also appeared in Discussions, Vol. 4 (1897). It memorializes the valor of the Texas Brigade at the Battle of the Wilderness, which took place in central Virginia in May 1864.

  • The Death of Moses — This poem was published in the Jan.-Feb. 1891 issue of The Union Seminary Magazine. It is largely an imagined speech delivered by Moses before his entrance into the Heavenly Canaan.

  • Annihilation — This eschatological defense of traditional views of heaven and hell as opposed to the idea of “soul sleep” (an idea refuted by John Calvin in his Psychopannychia, but which nevertheless lingers) appeared in the January 1893 issue of The Presbyterian Quarterly.

  • The San Marcos River — Dabney’s time spent in central Texas inspired this poetic composition, which is found in Discussions, Vol. 4 (1897).

  • A Sonnet to Lee — This tribute to General Robert E. Lee appeared in Discussions, Vol. 4 (1897).

  • Lines Written on the Illness of His Granddaughter — Dictated in 1897 (he was blind by then), these verses were composed when his beloved granddaughter Marguerite lived with him for a time at Asheville, North Carolina. She died in 1899, a year after Dabney, at the age of 17.

  • Conquest of the South — An extract from this poem is given in Johnson’s biography (1903) which expresses his his angst at “the present and impending degradation of his country.”

  • Christology of the Angels — This epic poem, reminiscent of Milton’s Paradise Lost, remained unpublished in manuscript form until it was included in Discussions, Vol. 5 (1999). It is a 115-page long celestial discourse between Gabriel, Michael and other angels on the second night after Jesus’ crucifixion.

The poetic side of Dabney is not well-known, but is worth exploring. Take time to peruse his poetry at Log College Press here, and to look at more Presbyterian poetry here.

Machen on the consecration of culture

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Some have well and truly observed that the interest of religion and good literature hath risen and fallen together. – Increase Mather

Of the five paradigms sketched by H. Richard Niebuhr in Christ and Culture (1951), it is clear that J.G. Machen fits not into the “Christ Against Culture” category, or most of the others found therein, but the “Christ Transforming Culture” paradigm is good match. Culture is not irredeemable or inherently antagonistic to Christianity, but can be sanctified to the glory of God, in Machen’s view.

Machen’s 1912 address “The Scientific Preparation of the Minister” was published in 1913 as Christianity and Culture, and here he makes this case.

Are then Christianity and culture in a conflict that is to be settled only by the destruction of one or the other of the contending forces? A third solution, fortunately, is possible — namely, consecration. Instead of destroying the arts and sciences or being indifferent to them, let us cultivate them with all the enthusiasm of the veriest humanist, but at the same time consecrate them to the service of our God. Instead of stifling the pleasures afforded by the acquisition of knowledge or by the appreciation of what is beautiful, let us accept these pleasures as the gifts of a heavenly Father. Instead of obliterating the distinction between the kingdom and the world, or on the other hand withdrawing from the world into a sort of modernized intellectual monasticism, let us go forth joyfully, enthusiastically to make the world subject to God. …

There are two objections to our solution of the problem. If you bring culture and Christianity thus into close union — in the first place, will not Christianity destroy culture? Must not art and science be independent in order to flourish? We answer that it all depends upon the nature of their dependence. Subjection to any external authority or even to any human authority would be fatal to art and science. But subjection to God is entirely different. Dedication of human powers to God is found, as a matter of fact, not to destroy but to heighten them. God gave those powers. He understands them well enough not bunglingly to destroy his own gifts. In the second place, will not culture destroy Christianity? Is it not far easier to be an earnest Christian if you confine your attention to the Bible and do not risk being led astray by the thought of the world? We answer that of course it is easier. Shut yourself up in an intellectual monastery, do not disturb yourself with the thoughts of unregenerate men, and of course you will find it easier to be a Christian, just as it is easier to be a good soldier in comfortable winter quarters than it is on the field of battle. You save your own soul — but the Lord’s enemies remain in possession of the field. …

I do not mean that the removal of intellectual objections will make a man a Christian. No conversion was ever wrought simply by argument. A change of heart is also necessary. And that can be wrought only by the immediate exercise of the power of God. But because intellectual labor is insufficient, it does not follow, as is so often assumed, that it is unnecessary. God may, it is true, overcome all intellectual obstacles by an immediate exercise of his regenerative power. Sometimes he does. But he does so very seldom. Usually he exerts his power in connection with certain conditions of the human mind. Usually he does not bring into the kingdom, entirely without preparation, those whose mind and fancy are completely dominated by ideas which make the acceptance of the gospel logically impossible. …

Modern culture is a tremendous force. It affects all classes of society. It affects the ignorant as well as the learned. What is to be done about it? In the first place, the church may simply withdraw from the conflict. She may simply allow the mighty stream of modern thought to flow by unheeded and do her work merely in the back-eddies of the current. There are still some men in the world who have been unaffected by modern culture. They may still be won for Christ without intellectual labor. And they must be won. It is useful, it is necessary work. If the church is satisfied with that alone, let her give up the scientific education of her ministry. …

The church is puzzled by the world’s indifference. She is trying to overcome it by adapting her message to the fashions of the day. But if, instead, before the conflict, she would descend into the secret place of meditation, if by the clear light of the gospel she would seek an answer not merely to the questions of the hour but, first of all, to the eternal problems of the spiritual world, then perhaps, by God’s grace, through his good Spirit, in his good time, she might issue forth once more with power, and an age of doubt might be followed by the dawn of an era of faith.

As man can be redeemed, so can the society of men, and all their political, scientific, artistic and other endeavors and forms of expression when consecrated to God. The Spirit works not only in individuals, but in their social relationships as well. And as we pray, Thy will be done on earth as it is in heaven, so may we affirm, work for, and rejoice with the promise that one day it will be evident that, "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (Rev. 11:15). Machen believed in cultural engagement — not abandonment or rejection of culture — and in the transforming power of God’s grace to redeem society as well as individuals. Consecration, as Machen would say, is key.

Princeton Presbyterian and Translator of Kuyper: J. Hendrik De Vries

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John Hendrik De Vries (1859-1939) was a Dutch-born Presbyterian minister who served as pastor of the Second Presbyterian Church in Princeton, New Jersey and elsewhere. His contribution to the church was significant in making available in English works by Dutch pastors such as Abraham Kuyper and Herman Bavinck.

We have recently added some of his translations and other works to Log College Press. Take note of these translation works by De Vries:

  • Pantheism’s Destruction of Boundaries (1893) - by Abraham Kuyper

  • Calvinism: The Origin and Safeguard of Our Constitutional Liberties (1895) - by Abraham Kuyper

  • Encyclopedia of Sacred Theology: Its Principles (1898) - by Abraham Kuyper with an introduction by B.B. Warfield

  • Abraham Kuyper’s Stone Lectures on Calvinism (1898) - This edition includes B.B. Warfield’s handwritten notes about the translation process. J. Hendrik De Vries translated lectures one and five (Calvinism in History, and Calvinism and Art), and Geerardhus Vos translated the final lecture (Calvinism and the Future).

  • The Work of the Holy Spirit (1900) — by Abraham Kuyper

  • Creation or Development (1901) — by Herman Bavinck

  • The Biblical Criticism of the Present Day (1904) — by Abraham Kuyper

  • To Be Near Unto God (1918) — by Abraham Kuyper

De Vries translated other works by Kuyper, which we hope to add to Log College Press in the future, but for now be sure to check out his page for the works that we have currently. The ties between Princeton and Kuyper were strong, and De Vries was an important link in the chain.

Fisher's Blind Milton

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Great art often begets more great art. Creation itself, that wonderful theater of God’s glory (a term used by John Calvin), of course, has inspired many scenic paintings. The poetry of the Bible has inspired poets for millennia. And the story of the fall of man in the Garden of Eden inspired John Milton to compose the epic poem Paradise Lost (1667), which he did while blind, dictating the lines to a group of amanuenses, including his own daughters. This historical fact, in turn, has inspired a number of painters to capture that moment, including Mihály Munkácsy’s Blind Milton Dictating Paradise Lost to his Daughters (1878).

Blind Milton Dictating Paradise Lost to His Daughters.jpg

This remarkable visionary work of art in turn inspired African-American Presbyterian minister and poet Samuel Jackson Fisher. In his volume of poetry titled The Romance of Pittsburgh or Under Three Flags, and Other Poems, there is one composition which pays tribute to both Munkácsy and Milton. And that is today’s verse for consideration.

MILTON DICTATING PARADISE LOST AND HIS DAUGHTER
(Munkacsy's Picture)

Blind are his eyes, yet can his great soul gaze
Through the past ages to the far-off days;
He sits in darkness, 'mid the present world.
Yet sees God's throne, and Satan downward hurled.
His the rapt vision of man's blessedness.
Of wedded love, life's crown of happiness;
The toil so sweet, the life without a fear,
Days without weariness, and eyes without a tear.
And as he sings of that lost Paradise
His face illumed as glorious visions rise.
She who would pen this bright, celestial story
Forgets her task amid that vanished glory;
Listening to him whom thoughts divine inspire,
She dreams of Eden and the sword of fire.

Oh, happy eyes! though closed to this world's light,
Yet gaining thus the higher, heavenly sight.
Teach us the power, when in life's darkened room,
To look beyond the anguish and the gloom:
Like thee, to fill the soul with visions blest.
And seeing God, upon His Word to rest;
Help us to see, though joys be here denied,
The Paradise where hearts are satisfied

The last two lines echo as a meditation and a prayer for us today:

Help us to see, though joys be here denied,
The Paradise where hearts are satisfied

The vision of Blind Milton begat the vision Munkácsy, which begat the vision of Fisher. May we enter into that vision to behold, by faith in Jesus Christ, Paradise through this vale of tears.