Roy E. Peterson, a prolific poet with a distinguished military career, often explores complex themes of faith, morality, and human nature in his work. This analysis delves into two of his poems, “On Hate” and “The Meek, Not the Weak, Shall Inherit the Earth,” examining how Peterson navigates the challenging concepts of hate, meekness, strength, and faith.
Contents
On Hate: A Poetic Exploration of Righteous Anger
“On Hate” immediately confronts the reader with a stark declaration: “God hates the evildoer and I can do no less.” Peterson uses biblical examples of divine retribution, citing Sodom and Gomorrah and Jericho, to justify his own strong feelings. This sets the tone for the poem, establishing a clear connection between divine justice and human emotion.
The poem’s strength lies in its unflinching honesty. Peterson doesn’t shy away from expressing his hate for “evildoers,” “terror states,” and “false religions.” This directness can be jarring, forcing the reader to confront their own feelings about hate and its justification. He acknowledges the Christian ideal of love and forgiveness, admitting he’s “working on that premise,” yet struggles to reconcile this with his anger towards those he perceives as perpetrating evil.
Peterson’s internal conflict is palpable. He strives to balance his faith with his human emotions, creating a tension that resonates throughout the poem. While acknowledging the commandment to love, he justifies his hatred by claiming it’s always a response to pre-existing hatred directed at him. This self-justification adds another layer of complexity to the poem, inviting readers to consider the cyclical nature of hate and the difficulty of breaking free from it.
The Meek, Not the Weak: Redefining Strength in Faith
In “The Meek, Not the Weak, Shall Inherit the Earth,” Peterson tackles a common misinterpretation of biblical meekness. He argues that meekness is often mistaken for weakness, particularly by those who scoff at the biblical promise. Peterson challenges this misinterpretation, emphasizing the inherent strength found in meekness.
He highlights the qualities often associated with meekness: “Long-suffering, quietly gentle and kind.” However, he goes further, asserting that the meek possess a different kind of power, derived from their faith in God. This strength, he argues, is not passive but empowers them to “fight for our land” when necessary.
Peterson cleverly uses the example of Jesus turning the other cheek not as a sign of weakness, but as an act of courageous conviction. He reframes this iconic gesture as a demonstration of self-control and unwavering faith, rather than submission. This reinterpretation of meekness as controlled strength, fueled by faith and conviction, offers a powerful message about the true nature of spiritual power.
Conclusion: Examining the Dualities within Faith and Humanity
Peterson’s poetry often explores the complexities of faith and the human condition. In “On Hate,” he grapples with the tension between righteous anger and the Christian ideal of love. In “The Meek, Not the Weak,” he challenges conventional interpretations of meekness, revealing its underlying strength and connection to faith. Both poems invite readers to contemplate the nuances of human emotion and the power of faith in navigating difficult moral terrain. Through his direct language and thought-provoking imagery, Peterson encourages introspection and a deeper understanding of ourselves and the world around us.