A Journey to the High Places

Hannah Hurnard's Spirituality and the Song of Songs

Christopher Felix Bezzina

• Publisher: Wipf and Stock
• Year: 2012
• Print ISBN: 9781498263504
• eBook ISBN: 9781621898986
• Topic: Theology & Religion
• Subtopic: Christian Ministry

Since his existence the human being has explored various ways in his quest for God. Part of this search is related to humanity's yearning for true harmony and joy in the world. Christian spirituality, as a unique spirituality one encounters today, imparts various ways one can respond to this longing. One of these ways is through allegorical narratives. Specifically, this study analyzes the spirituality of Hannah Hurnard (1905-1990) by intertextually perusing her most famous allegorical narrative "Hinds' Feet on High Places." A Journey to the High Places is divided into four chapters. In chapter 1 the allegorical narrative is subjectively considered in all its aspects and the central themes are expressed without any reference to other secondary connections. Chapter 2 analyzes the allegorical narrative by relating this narrative with other material that Hannah Hurnard published. These other narratives provide the tools which Hannah employed in the composition of this allegorical narrative. Thus, chapter 2 presents an intertexual analysis between her other publications and "Hinds' Feet on High Places." Likewise, chapter 3 presents another intertextual analysis between the many biblical abstracts and their relation to the narrative, in the hope of showing her biblical interpretations. Several spiritual themes that emerged from the preceding chapters are discussed in chapter 4, presenting a consistent spirituality. In presenting the themes one notes that the strong points and weaknesses of Hannah's spirituality are related to other Christian spiritual traditions. In order to conduct a comprehensive study the introductory section of this study deals with the significance of allegory and spirituality.

Chapter 1

The Allegory

Hinds’ Feet on High Places

Most first time readers of Hurnard’s narrative do not have any knowledge about the author’s life, or about her other books in which she expounds her theology. Hence, in their approach to her narrative they do not have any preconceived opinions about Hannah Hurnard’s own theology. Thus, this chapter will examine Hinds’ Feet on High Places in all its respects without any reference to other secondary connections. One concludes that this analysis is subjective, since we are interpreting the narrative from a very subjective perspective. Surely, other readers will derive other messages from the narrative.

A technique to be used in the examination of Hinds’ Feet on High Places is to divide the development of the story into sequential segments. This chapter splits the narrative into three parts: chapters 1–4 of the story will deal with Much-Afraid’s context before setting out on the journey, while chapters 5–16 will focus on the journey up to its destination at the High Place, as explained later in chapters 17–20.

Residing at the Valley of Humiliation

At the very start of the narrative, we are introduced to Much-Afraid, the main protagonist of the whole story. Only her name evokes what kind of person Much-Afraid is. A name conveys an identity. In this case a fearful personality is related to her name: “This is the story of how Much-Afraid escapes from her Fearing relatives and went with the Shepherd to the High Places where ‘perfect love casteth out fear.’”1

Not only does one knows the name of the main character but also how closely she is related to the Fearings, and that her name was given by her family. She resided with the Fearings, and a bond was established among them. During her life Much-Afraid had only experienced fear. Brought up as an orphan in the house of her aunt, Mrs. Dismal Forebodings, she lived with her three cousins Gloomy, Spiteful, and Craven Fear.2 Her upbringing and the present circumstances were influenced by the element of fear, symbolized in the characters. Her fearful attitude had been heightened by Mrs. Dismal Forebodings’s pessimism, the despairs of Gloomy, the malicious character of Spiteful, and the constant bullying of Craven Fear. But the worst cousin was Craven Fear, “who habitually tormented and persecuted her in a really dreadful way.” This is confirmed in the first chapter of the narrative when Craven Fear approached Much-Afraid and in turn bullied and controlled her.3 His behaviour is really overbearing and repellent. On seeing him approaching she tried to hide away, but all in vain. Much-Afraid had no option but to protect herself. Despite her attempts to ignore him she surrendered to the intimidation. Being so fragile and frightful she ended up under his tormenting control.

Her white face and terrified eyes immediately had the effect of stimulating Craven’s desire to bait her. Here she was, alone and completely in his power. He caught hold of her, and poor Much-Afraid uttered one frenzied cry of terror and pain.4

The Shepherd is presented as the antithesis of Much-Afraid’s relatives. Thus, her life is subjected to a conflict imposed by two opposite characters. On one hand, we find the Shepherd who is kind hearted, while on the other hand we encounter the Fearing Relatives with their repulsive character. Her relatives’ rage against her employment with the Shepherd, the employment of which is deemed a great violation of their principles, reflects their character. To segregate her from the Shepherd, a marriage plan between Much-Afraid and Craven Fear was excogitated by the Fearing relatives.

Like most of the other families who lived in the Valley of Humiliation, all the Fearings hate the Chief Shepherd and tried to boycott his servants, and naturally it was a great offence to them that one of their own family should have entered his service. Consequently they did all they could both by threats and persuasions to get her out of his employment, and one dreadful day they laid before her the family dictum that she must immediately marry her cousin Craven Fear and settle down respectably among her own people.5

The Fearings’ aspiration to separate her entirely from the Shepherd could be perceived throughout her journey from the Valley of Humiliation until the High Places. Even before she set out in her journey threats were levelled at her. When the Fearings invaded her house, their aim was clear: to abduct her and then compel her to marry Craven Fear. This intrusion is described in chapter 2 of the narrative when Lord Fearing, Coward, and Gloomy were present. Lord Fearing tried to deceive her to wed her cousin and adopted a tactic different from that of Craven Fear. He wasn’t domineering, but on the contrary reassured her of his care and attention. But soon one realized his clever trick. Seeing how dismayed and bewildered Much-Afraid was, the Fearings, led by Lord Fearing, assaulted her. They bolted the door. Now she found herself locked inside. When she tried to call for help Coward put his hand over her face, and she fainted due to lack of air. While in bed it was Gloomy’s responsibility to watch over her, while the others plundered her food.6 This scene brought out the fact that whenever the Fearings exerted greater control on Much-Afraid, she was bruised, tormented, frustrated, and humiliated by their deeds.

But this was not the only episode in Much-Afraid’s life. Something else, more personal, threatened her life. She was crippled and had a crooked mouth. These physical defects were affecting her efficiency in her work, and her way of communication. Moreover, these defects sapped her morale and transformed her into a fearful person. But in spite of these physical hindrances and low self-esteem, she was employed at the Shepherd’s, where her crooked mouth was perceived as a scandal by those who were also at his service.7 To make matters worse, the Fearings exacerbated the adverse effects of her physical weaknesses.

These circumstances accounted for Much-Afraid’s desire to escape from the Valley of Humiliation. It was a story of conflict. There was little chance of escape, only slavery and confinement. An inner motive also impelled her to escape. She wished to be surrounded with happiness and encouragement. Her only course was to escape. But her physical limitations were hindering her work, and she “earnestly longed to be completed from these shortcoming and to be made beautiful.”8 Much-Afraid considered the Shepherd as the only one who could grant her true freedom and happiness. In fact, the name Shepherd depicted a caring and concerned person toward his sheep. He was the one that provided sustaining pasture and protection from adversity and guidance, and led his sheep to the High Places.

The High Places were the entire contrast with the Valley of Humiliation. This was the wider context where Much-Afraid resided. Her escape was not only from her relatives but also from the Valley of Humiliation, where only degradation and horrid conditions prevailed. The place to be sought was the High Places or the Kingdom of Love. In other words, her escape from the despair of the valley might lead her to a higher realm of appreciation and authentic life. This was the world of Much-Afraid; internally she was tormented with the mental distress caused by her physical defects, while in her immediate environment she was affected with the negative attitudes of her relatives. The fusion of these two elements represented the conditions of the Valley of Humiliation. It was from all these conditions that Much-Afraid sought to escape. Her only refuge was the Shepherd.

The struggles which Much-Afraid had to face led her to cry for remedy. Much-Afraid regarded the Shepherd as the protector, the one who would relieve her from the misery of her relatives and from her weaknesses. Nothing in her conscious mind suggested a genuinely meaningful life. All things appeared dull and debased her dignity. Despite the fact Ms. Valiant was deemed a determined woman who was not afraid of the Fearings, when Much-Afraid yelled for help Ms. Valiant’s intervention was not enough to save her from her misery. While yearning to be the master of her difficulties, Much-Afraid wished to be able to leap from the mountains she encountered. Seeing Much-Afraid in such a state, Ms. Valiant was on the point of rebuking her. But soon she understood that what Much-Afraid needed was the Shepherd’s mercy and assistance. Being near the Shepherd, Much-Afraid cried out:

“What shall I do?” she cried as she ended the recital. “How can I e...

Table of contents

• Title Page
• Foreword
• Introduction
• Chapter 1: The Allegory
• Chapter 2: A Reflection of Hannah’s Life
• Chapter 3: “Thou Art My Heart’s One Choice”
• Chapter 4: Hannah’s Spirituality
• Conclusion
• Bibliography