“Some Keep the Sabbath Going to Church”: Introduction
Before interpreting “Some Keep the Sabbath Going to Church” by Dickinson, it must be kept in mind that Dickinson’s philosophy of faith is that she does not favor a side in the polemic between fact and faith. She presents arguments from both sides and leaves it to the reader to draw his or her own conclusion.
Summary: “Some Keep the Sabbath Going to Church”
The poem “Some Keep the Sabbath Going to Church” follows the same philosophy of skepticism seen in Emily Dickinson’s approach to faith. It criticizes the Church establishment and emphasizes personal faith in religion. The poem reflects Dickinson’s self-satisfaction with her own understanding and acceptance of religion. She openly expresses having a direct relationship with the Divine, outside the confines of mass worship in a church.
Dickinson distinguishes herself from those who “keep the Sabbath going to Church” (1) by choosing to spend it “staying at Home,” emphasizing the initial capitalization of “Home” to underscore her point. She replaces traditional church elements with nature, opting for “a Bobolink for a chorister / and an orchard for a dome” (3-4). For her, these alternatives surpass the traditional house of God, contrasting with others who may consider these natural elements superior to human beings, God’s own creations.
Drawing on a concept similar to Milton’s idea that the mind can create both “hell of heaven and heaven of hell,” Dickinson suggests that if the mind can transform home into a place of worship, it is a superior choice. The poem implies that private prayer at home surpasses the ceremony of mass worship. Dickinson conveys her disdain for the formalities associated with religious rituals, expressing a distaste for the idea of wearing a “Surplice” (5), contrasting it with her own mental faculty symbolized by “Wings” (6). She contends that external adornments do not make a person more pleasing to God; divine favor is indifferent to outward appearances. The poet may be subtly sarcastic about the formalities that have infiltrated religious rituals and congregations.
Sarcasm in “Some Keep the Sabbath Going to Church”
Nevertheless, Dickinson approaches her sarcasm with care, ensuring that the reader does not perceive her as superior to those who openly display their religious convictions. Instead, she conveys her confidence in feeling that “God preaches” (9) to her. The sermon she experiences is not lengthy, tedious, or frightening; rather, it is balanced and directed towards His creation. This portrayal reflects Dickinson’s personal and individual relationship with the Creator, one that exists independently of traditional church structures and clergy.
Conclusion: “Some Keep the Sabbath Going to Church”
In the second-to-last line, “So instead of getting to Heaven, at last” (11), Dickinson appears to challenge the conventional religious notion that suggests only regular churchgoers attain heaven, and that piety is achieved solely through consistent attendance at sermons. She rejects this perspective, asserting, “I’m going, all along,” expressing her unwavering confidence that there is no reason why she cannot or will not reach Heaven. The poet seems to be inviting the reader to join her on this spiritual journey, suggesting that everyone is accompanying her, and therefore, there is no reason why the reader would not go along as well.
Works Cited: “Some Keep the Sabbath Going to Church”
Dickinson, Emily. “Some keep the Sabbath going to Church.” Final Harvest: Emily Dickinson’s Poems (1995).
Relevant Questions: “Some Keep the Sabbath Going to Church”
- “Some Keep the Sabbath Going to Church”: How does Emily Dickinson challenge conventional religious practices and express her personal philosophy of faith in this poem?
- “Some Keep the Sabbath Going to Church”: How does Dickinson use symbolism and vivid imagery to contrast her unconventional approach to spirituality with the traditional idea of attending church on the Sabbath?
- “Some Keep the Sabbath Going to Church”: In what ways does Dickinson convey her skepticism towards organized religion, and how does she assert her individual, personal connection with the Divine outside the confines of traditional worship?