Song of Solomon 3
Commentary from 15 fathers
I will rise now, and go about in the city, in the market-places, and in the streets, and I will seek him whom my soul loves: I sought him, but I found him not.
ἀναστήσομαι δὴ καὶ κυκλώσω ἐν τῇ πόλει, ἐν ταῖς ἀγοραῖς καὶ ἐν ταῖς πλατείαις, καὶ ζητήσω ὃν ἠγάπησεν ἡ ψυχή μου. ἐζήτησα αὐτὸν καὶ οὐχ εὗρον αὐτόν.
Воста́нꙋ ᲂу҆̀бо и҆ ѡ҆бы́дꙋ во гра́дѣ и҆ на то́ржищихъ и҆ на сто́гнахъ, и҆ поищꙋ̀, є҆го́же возлюбѝ дꙋша̀ моѧ̀. Поиска́хъ є҆го̀, и҆ не ѡ҆брѣто́хъ є҆гѡ̀: зва́хъ є҆го̀, и҆ не послꙋ́ша менѐ.
And I said: "I will rise and go about the city; through the lanes and streets I will seek him whom my soul loves." Observe even now that she is lying down who says: "I will rise." This is entirely fitting. Why would she not rise, having learned of the resurrection of the beloved? Moreover, O blessed one, if you have risen with Christ, you ought to have understanding of the things that are above; and you must seek Christ not below but above, where he sits at the right hand of the Father (Col 3:1-2). But "I will go about," you say, "the city." To what end? "The impious walk in a circle." Leave that to the Jews, for whom their own prophet prophesied this, that "they will suffer hunger like dogs, and will go about the city" (Ps 58:7). And if you enter the city, according to another prophet, "behold, those wasted with hunger" (Jer 14:18): which certainly would not be the case if the bread of life were in it. He rose from the heart of the earth, but he did not remain upon the earth. He ascended to where he was before. For he who descended is the same one who ascended, the living bread which came down from heaven, the very Bridegroom of the Church, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 75"Through the streets and squares I will seek him whom my soul loves" (Song 3:2). Still she understands as a little one. I think she supposed that he, having gone forth from the tomb, would have immediately gone into public, so that as usual he might teach the peoples, and heal the sick, and manifest his glory in Israel, if perhaps they would receive him rising from the dead, who had promised they would receive him descending from the cross. But he had completed the work which the Father had given him to do: which indeed she ought to have understood from the voice of him hanging on the cross, that voice, namely, by which, about to expire forthwith, he said: "It is finished" (Jn 19:30). There was no reason now that he should again entrust himself to the crowds, who were not even so perhaps going to believe in him. And he was hastening to the Father, who would say to him: "Sit at my right hand, until I make your enemies your footstool" (Ps 110:1). For more powerfully and more divinely, when he shall have been lifted up from the earth, he will draw all things to himself. But she thought he was to be sought through the streets and squares, eager for enjoyment but ignorant of the mystery. Again therefore, frustrated, she returns saying: "I sought him, and I did not find him"; so that the word which he spoke might be fulfilled: "Because I go to the Father, and you will no longer see me" (Jn 16:16).
Perhaps she says: How then will they believe in him whom they will not see? As if faith were from sight, and not rather from hearing. What great thing is it to believe what you have seen? And not to deny the trust of your own eyes, what praise does it merit? But if what we do not see we hope for, we await it through patience; and patience is merit. "Blessed, indeed, are those who have not seen, and have believed" (Jn 20:29). Therefore, so that the merit of faith may not be emptied, let him withdraw himself from sight, giving place to virtue. Moreover, it is time that he now betake himself into his own. You ask, into what that is his own? Into the right hand of the Father. For he will not consider it robbery to be equal with God, since he is in the form of God (Phil 2:6). Therefore let this be the place of the Only-Begotten; in which all his injury may be seen to be repelled. Let him sit alongside, not below, so that all may honor the Son, just as they honor the Father. In this the equality of majesty will appear, if you look up to him as neither inferior to the Father nor posterior. But she meanwhile notices none of these things: but as if drunk with love, running here and there, she seeks with her eyes him whom the eye no longer touches, but faith. For she does not think that Christ must enter into his glory in any other way, unless first, with the glory of the resurrection becoming publicly known to the world, impiety is confounded, the faithful exult, the disciples glory, the peoples are converted, and at last he himself is glorified by all, since from the presence of him rising the truth of him who had foretold these things would have become clear to all. You are mistaken, O bride. Indeed these things must come to pass, but in their own time.
But now, in the meantime, see whether perhaps it is more worthy and more consonant with heavenly justice: if what is holy is not given to dogs, and pearls to swine; if rather, according to the Scripture, the ungodly is taken away so that he may not see the glory of God (Isa 26:10); if faith is not defrauded of its merit, which is then indeed known to be more proven when what is not seen is believed; if that which is hidden from the unworthy is kept in the possession of faith for those who are worthy, so that those who are in filth may be filthy still, and the just may be justified yet more (Rev 22:11), if they do not slumber from weariness. Let the heavens and the heavens of heavens waste away and be confounded from their expectation, if the Father almighty himself is not any longer frustrated of the desire of his heart; if the Only-Begotten is not, beyond this, in any way delayed from entering into his glory, which thing alone is most unworthy. How greatly do you think the glory of mortals, however great, is to be esteemed, that it should hold him back even for a little from that glory which has been prepared for him by his Father from eternity? Add to this that by no reason is it fitting that the petition of the Son himself be drawn out any longer. You ask what petition I mean? That one, namely, in which he says: "Father, glorify your Son." Which, however, I sense he asked not as a suppliant, but as one with foreknowledge. Freely is that asked for which is in the power of the one asking to receive. Therefore the petition of the Son is dispensatory, not necessary, since he grants together with the Father whatever he has received from the Father.
Here also this must be said, that not only does the Father glorify the Son, but the Son also glorifies the Father: lest anyone should say the Son is less than the Father, as one who is glorified by the Father, since he himself also glorifies the Father, the Son saying: "Father, glorify your Son, that your Son may glorify you." But perhaps you still think the Son should be considered subordinate, because he seems, as if without glory, to receive glory from the Father, which he then pours back upon the Father. Hear that it is not so: "Glorify me," he says, "Father, with the glory which I had, before the world was made, with you" (Jn 17:1, 5). If therefore the glory of the Son is not posterior, inasmuch as it is from eternity, the Father and the Son glorify each other on equal terms. And if this is so, where is the primacy of the Father? Equality indeed exists where coeternity exists. And equality to such a degree that the glory of both is one, just as they themselves are one. Whence it seems to me that in saying again: "Father, glorify your name," he is asking nothing other than that he himself be glorified, in whom and through whom the name of the Father would without doubt be glorified: and he received the response from the Father: "I have both glorified it, and I will glorify it again" (Jn 12:28). Which response of the Father was itself no small glorification of the Son. For the rest, he is known to have been glorified more abundantly at the streams of the Jordan, and more augustly, both by the testimony of John, and by the designation of the dove, and by the voice of the Father saying: "This is my beloved Son" (Mt 3:14, 16, 17). But also on the mountain before three disciples he was no less most magnificently glorified, both by that same voice again descending upon him from heaven, and by that wondrous and surpassing transfiguration of his body, and also by the attestation of the two prophets who appeared there speaking with him (Mt 17:2, 5).
It remains therefore that, according to the promise of the Father, he be glorified once more, and that will be the fullness of glory, to which nothing more can be added. But where will that blessing be given? Not, as she suspected, in the squares or streets, unless perhaps in those of which it is said: "Your streets, O Jerusalem, shall be paved with pure gold, and through all your lanes alleluia shall be sung" (Tob 13:22). In these the Son truly received from the Father that glory, to which no equal can be found, not even in the heavenly places. For to which of the angels was it ever said: "Sit at my right hand"? (Heb 1:13.) Not only, moreover, from among the angels, but not even from among the other higher orders of the blessed was anyone at all found fit for attaining this surpassingly excellent glory. To absolutely none of them was that singular voice of glory uttered, to none was it given to experience within himself the efficacy of that voice. Whether thrones, or dominions, or principalities, or powers, they indeed desire to look upon him, but they do not presume to compare themselves to him. Therefore to my Lord singularly by the Lord it was both said and given to sit at the right hand of his glory, inasmuch as in coequal glory, in consubstantial essence, by like generation, in majesty not unequal, in eternity not posterior. There, there, he who seeks him will find him, and will see his glory: not a glory as of one among the rest, but plainly the glory as of the Only-Begotten from the Father (Jn 1:14).
What will you do, O bride? Do you think you can follow him there? Or do you dare or are you able to thrust yourself into so holy a mystery and so mysterious a sanctuary, that you might behold the Son in the Father and the Father in the Son? Not at all. Where he is, you cannot come now, but you will come afterward. Go on, nevertheless, follow, seek; and let not that inaccessible glory or sublimity deter you from seeking or cause you to despair of finding. If you can believe, all things are possible to him who believes (Mk 9:22). "The word is near, in your mouth and in your heart" (Rom 10:8). Believe, and you have found. For to believe is to have found. The faithful know that Christ dwells through faith in their hearts (Eph 3:17). What is nearer than that? Seek therefore in confidence, seek devoutly. "The Lord is good to the soul that seeks him" (Lam 3:25). Seek by desires, follow by deeds, find by faith. What does faith not find? It reaches things inaccessible, discovers things unknown, comprehends things immeasurable, apprehends things most remote; indeed it in a certain way encloses eternity itself within its own most vast embrace. I will say confidently: the eternal and blessed Trinity, which I do not comprehend, I believe; and by faith I hold what I do not grasp with my mind.
Sermons on the Song of Songs, Sermon 76But whoever does not find his beloved, it remains that he arise and go about the city, that is, traverse the holy Church of the elect with mind and inquiry; let him seek him through streets and squares, that is, let him observe those walking through narrow and broad ways, so that if he can find any traces of him in them, he may search them out, because there are some, even of secular life, who have something to imitate in the practice of virtue.
40 Homilies on the Gospels, Homily 25Because indeed it burns with the greatest desire, and whatever it holds does not suffice, until it finds the beloved, it therefore adds the constancy of its searching. What do we understand by the city in this place, if not the Church; what by the streets of the city, if not all those who are spiritual? While they walk toward the Church with their whole heart, they hold to the narrow way by which they are led to life. By the broad ways, however, the worldly are designated, who, while they follow their many pleasures, walk along wide roads. The bride therefore rises and goes about the city, because the perfect soul that despises visible things contemplates in her mind all the saints who are or have been in the Church, to see whether perhaps she may find something in their deeds that, by imitating, she might at some point arrive at the finding of the bridegroom. She searches through the streets and through the broad ways, because while she strives to reach the intimate embraces of the beloved through the imitation of the good, she sometimes finds not only in spiritual persons but even in carnal ones something that she can worthily imitate. But after she has indicated her twofold labor, she again adds the difficulty of finding, saying: "I sought him, and I did not find him." But while she seeks and does not find, she herself is also sought and found.
Commentary on the Song of Songs, Chapter 3The watchmen who go their rounds in the city found me. [I said], Have ye seen him whom my soul loves?
εὕροσάν με οἱ τηροῦντες, οἱ κυκλοῦντες ἐν τῇ πόλει. μὴ ὃν ἠγάπησεν ἡ ψυχή μου ἴδετε;
Ѡ҆брѣто́ша мѧ̀ стрегꙋ́щїи, ѡ҆бходѧ́ще во гра́дѣ: ви́дѣсте ли, є҆го́же возлюбѝ дꙋша̀ моѧ̀;
"The watchmen who go about the city found me," etc. The watchmen who go about the city are the heralds of truth, who always keep watch with devout care for the protection of the holy Church, which is spread throughout the entire world, and who strive to ensure that it is not corrupted by the faithless through the word of preaching. These watchmen found the pagan world in its anxious search for truth and showed it what it sought, when Philip revealed the light of the Gospel to the eunuch and instructed him in the knowledge of the prophetic words he was reading; when Peter infused Cornelius and his household with heavenly grace, which he so greatly desired; when Paul made known to the Athenians the God whom they worshipped in ignorance; and when others revealed to many others the long-sought and long-desired presence of their Creator. It is as if the pagan world, which by God's grace was to be transformed into the bride of Christ, said to the city's watchmen, "Have you seen him whom my soul loves?" as they eagerly accommodated their ears to the teachers coming to them and intently sought to discern if the way they preached was indeed the way of truth.
Commentary on the Song of SongsBut someone says: How will she believe without a preacher, since faith is from hearing, and hearing through the word of preaching? (Rom 10:14, 17.) God will provide for this. And behold, already at hand are those who may instruct and form the new bride, who is to be wed to the heavenly Bridegroom, in what is fitting, and teach her the faith, and hand on to her the pattern of piety and religion. For hear what she adds: "The watchmen who guard the city found me." For who are these watchmen? Those, surely, whom the Savior in the Gospel pronounces blessed, if, when he comes, he finds them watching (Lk 12:37). How good are these watchmen, who while we sleep keep vigil for us, as those who will render an account for our souls! How good are these guardians, who, watchful in spirit and spending the night in prayers, shrewdly scout out the ambushes of the enemy, anticipate the counsels of the wicked, detect their snares, elude their traps, scatter their nets, frustrate their machinations! These are lovers of the brethren and of the Christian people, who pray much for the people and for the whole holy city. These are they who, greatly solicitous for the Lord's sheep committed to them, give their heart to watching from early morning for the Lord who made them, and pray in the sight of the Most High. And they watch, and they pray, knowing their own insufficiency in guarding the city, and that unless the Lord guards the city, in vain does he watch who guards it (Ps 127:1).
Moreover, since the Lord so commands: "Watch and pray, that you may not enter into temptation" (Mk 14:38); it is clear that without this twofold exercise of the faithful, and the zeal of the watchmen, neither the city, nor the bride, nor the sheep can be secure. You ask for the difference among these? They are one. The city on account of its gathering together, the bride on account of her love, the sheep on account of their meekness. Do you wish to know that the bride is the same as the city? "I saw," he says, "the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (Rev 21:2). Likewise this will clearly appear to you also regarding the sheep, if you recall how that first guardian (I speak of Peter), when the sheep were first committed to him, was at the same time attentively admonished regarding love. Which a wise creditor would by no means have done with so great care, unless he felt himself to be the bridegroom, his own inmost conscience testifying this to him. Hear these things, friends of the bridegroom, if indeed you are friends. But I have said too little, friends: they must be the closest of friends, who are endowed with the privilege of so great a familiarity. Not idly was it repeated so many times: "Peter, do you love me?" (Jn 21:15-17), in the commissioning of the sheep. And indeed I think it was signified in the same way as if Jesus had said to him: Unless your conscience bears testimony to you that you love me, and greatly and perfectly love me, that is, more than your possessions, more than your own, more even than yourself, so that this number of my repeated questioning may be fulfilled, by no means take up this charge, nor involve yourself with my sheep, for whom assuredly my blood was shed. A terrible word, and one that could shake even the fearless hearts of any tyrants.
Therefore attend to yourselves, all of you who have been allotted the work of this ministry; attend, I say, to yourselves, and to the precious deposit which has been entrusted to you. It is a city: be vigilant for its custody and concord. It is a bride: attend to her adornment. They are sheep: see to their pasture. And these three will perhaps not unfittingly be said to pertain to that threefold questioning of the Lord. Moreover, the custody of the city, to be sufficient, will be threefold: from the violence of tyrants, from the fraud of heretics, from the temptations of demons. The adornment of the bride consists in good works, and morals, and orders. But the pasture of the sheep is commonly in the meadows of the Scriptures, as in the inheritance of the Lord; but there is a distinction among them. For there are commandments, which are imposed upon hard and carnal souls from the law of life and discipline: and there are the herbs of dispensations, which are set before the weak and fainthearted out of regard for mercy: and there are the solid and strong things of counsels, which are proposed from the depths of wisdom to the sound, and to those who have their senses trained for the discernment of good and evil. For to the little ones, as to little lambs, the milk of exhortation is given as drink, not as food. For these purposes good and solicitous pastors do not cease to fatten the flock with good and joyful examples, and their own rather than those of others. For if with others' examples and not their own, it is a disgrace to them, and the flock does not so profit. For if, for example, I who seem among you to bear the care of a pastor, should set before you the meekness of Moses, the patience of Job, the mercy of Samuel, the holiness of David, and whatever such examples of good men there be, being myself harsh and impatient, and unmerciful and not at all holy: the word, as I fear, will turn out less savory, and you will receive it less eagerly. But this I leave to heavenly goodness, that what is lacking to you from us, it may itself supply; and what is amiss, it may itself correct. Now a good pastor will also take care of this, that according to the Gospel he may be found to have salt in himself (Mk 9:49); knowing that a word seasoned with salt will profit for salvation as much as it pleases for grace. Let these things in the meantime be said concerning the custody of the city, and the adornment of the bride, and also the pasture of the sheep.
I wish, however, to designate these same things yet a little more expressly, on account of those who, while they gape too eagerly after honors, too little prudently place themselves under heavy burdens and expose themselves to dangers: that they may know for what purpose they came, as it is written: "Friend, for what purpose have you come?" (Mt 26:50). Unless I am mistaken, for the custody of the city alone, so that it may be provided for sufficiently, there is need of a man who is strong, spiritual, and faithful: strong for repelling injuries, spiritual for detecting ambushes, faithful in that he does not seek his own interests. Furthermore, for the honoring or correcting of morals, which indeed pertains to the adornment of the bride, who does not clearly recognize that the discipline of censure will be absolutely necessary, with much diligence indeed? Therefore everyone upon whom this work falls must burn with that zeal by which, being inflamed, that foremost champion of the bride of the Lord used to say: "I am jealous for you with a divine jealousy; for I betrothed you to one husband, to present you as a chaste virgin to Christ" (2 Cor 11:2). Now how will an ignorant pastor lead the Lord's flocks out into the pastures of divine eloquence? But even if he is learned indeed, yet is not good, there is reason to fear lest he may not so much nourish with abundant teaching as he harms with a barren life. And so this burden, too, is scarcely taken up in this regard without knowledge as well as a praiseworthy life. But behold, what we do not praise: an end is imposed where there was no end. We are called away into another matter, and one to which it is unworthy that this should yield. I am distressed on every side, and which I should bear more painfully I do not know: to be torn from this, or to be stretched out into that—except that either one of the two is more troublesome than both together. O servitude! O necessity! Not what I will, this do I do, but what I hate, that I do. Mark, however, where we leave off, so that as soon as it is free to return to this, we may forthwith begin from there, in the name of the Bridegroom of the Church, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 76Come now, we are free! We said in yesterday's sermon what sort of guides we would wish to have on this way in which we walk, not what sort we have. We find them far dissimilar. Not all are friends of the bridegroom whom you see today standing on this side and that beside the bride, and who, as the common saying goes, seem to escort her, as it were. Very few there are who do not seek the things that are their own, out of all her dear ones. They love gifts, and cannot at the same time love Christ; because they have given their hand to mammon. Behold how they go about sleek and adorned, clothed round about with variety, as a bride coming forth from her chamber. Would you not, if you should suddenly catch sight of one of them coming from afar, think it was the bride rather than the bride's guardian? But whence do you think this overflowing abundance of possessions, this splendor of garments, this luxury of tables, this heaping up of silver and golden vessels flows to them, if not from the goods of the bride? Hence it is that she is left poor, and destitute, and naked, with a countenance pitiable, unkempt, rough, and bloodless. On this account it is not in this time to adorn the bride, but to despoil her; not to guard her, but to destroy her; not to defend her, but to expose her; not to instruct her, but to prostitute her; not to feed the flock, but to slaughter and devour it, the Lord saying of them: "Who devour my people as the food of bread" (Ps 53:4); and: "Because they have eaten up Jacob and laid waste his place" (Ps 79:7); and in another prophet: "They shall eat the sins of my people" (Hos 4:8); as if he were to say: They exact the wages of sins, and do not expend upon sinners the solicitude that is owed. Which one will you give me from among the number of prelates, who does not watch over emptying the purses of his subjects more than over extirpating their vices? Where is he who by praying bends the wrath; who preaches the acceptable year of the Lord? We speak of lighter matters; a more grievous judgment awaits the more grievous.
Without cause, however, do we linger over either these or those, because they do not hear us. But even if these things which we say should perchance be committed to writing, they will disdain to read them; or if by chance they do read them, they will be indignant at me, although more rightly they should do this to themselves. Therefore let us leave these men, not finders of the bride but sellers; and let us rather seek out those by whom the bride says she was found. And indeed these men of ours have obtained the place of those men's ministry, but not the zeal. All desire to be successors, few to be imitators. O would that they were found as vigilant for the care as they run eagerly to the chair! They would indeed be vigilant, carefully keeping her who was found by those men and entrusted to themselves. Nay rather, they would be watchful for their own sakes, and would not suffer it to be said of them: "My friends and my neighbors drew near against me and stood" (Ps 38:11). A just complaint altogether, and one to be applied to no age more justly than to our own. It is a small thing for our watchmen that they do not guard us, unless they also destroy us. For sunk in a deep sleep of forgetfulness, at no thunder of the Lord's threatening do they awake, so as to tremble even at their own danger. Hence it is that they do not spare their own, who do not spare themselves, destroying and perishing alike.
But indeed who are those watchmen by whom the bride declares herself to have been found? The apostles, surely, and apostolic men. Truly these are they who guard the city, that is, the very Church which they found, and the more vigilantly, because they now perceive her to be in more grievous danger at this time, from an evil that is indeed domestic and intestine, as it is written: "And the enemies of a man are those of his own household" (Mic 7:6). For they do not leave destitute of their patronage her for whom they resisted even unto blood, but they protect and guard her day and night, that is, in their life and in their death. And if precious in the sight of the Lord is the death of his saints (Ps 116:15), I do not doubt that in death they accomplish this even so much the more powerfully, as in death itself their principality has been the more strengthened (Ps 139:17).
You assert these things, says someone, as if you had seen them with your own eyes; but they are hidden from human sight. To whom I say: If you consider the testimony of your own eyes to be trustworthy, the testimony of God is greater. For he says: "Upon your walls, O Jerusalem, I have appointed watchmen: all the day and all the night, they shall never be silent" (Isa 62:6). But of angels, you say, that was spoken. I do not deny it: they are all ministering spirits (Heb 1:14). But who forbids me to think the same also of these men, who in power are now by no means unequal to the very angels, but in affection and mercy are perhaps more closely akin to us, inasmuch as they are more closely joined to us by nature? Add also the endurance of those same sufferings and miseries in which we for the present time still live. Will it work nothing more of compassion or solicitude for us in the minds of the saints, that they without doubt remember having themselves passed through these things? Is not that their very voice: "We have passed through fire and water, and you have brought us out into a place of refreshment" (Ps 66:12)? What? They themselves have passed through, and will they abandon us in the midst of fires and floods, and not deign even to extend a hand to their children in peril? It is not so. It goes well with you, O mother Church, it goes well with you in the place of your pilgrimage: from heaven and from earth comes help to you. Those who guard you neither slumber nor sleep. Your guardians are the holy angels, your watchmen are the spirits and souls of the just. Those who have perceived you to be found by both kinds of spirits are not mistaken, and that you are equally guarded by both. And there is for each its own reason for this solicitude: for these indeed, because without you they are not made perfect; for those, because except from you they are in no way restored to their own fullness. For who does not know that when Satan fell from heaven along with his accomplices, the number of the heavenly multitude was diminished by no small part? From you, therefore, all await their completion, some of their number, others of their desire. Acknowledge accordingly the voice in the psalm: "The just wait for me, until you reward me" (Ps 142:7).
And it should be noted that it is not she who is said to have found them, but rather they who found her, and as I suspect, appointed to this very task by design. For how shall they preach unless they are sent? And so you have him speaking in the Gospels: "Go, behold I send you" (Lk 10:3); and: "Go, preach the Gospel to every creature" (Mk 16:15). So it is. She was seeking the bridegroom, and it did not escape the bridegroom. For he it was who to this very end had roused her to seek him, and had given her a heart for his precepts, and the law of life and discipline, provided there should be someone to instruct and teach the way of prudence. And he sent to meet her planters and waterers, who would nourish her and confirm her in all certainty of truth, that is, who would declare to her and make certain to her concerning the beloved; because truth is what she seeks, and what the soul of her truly loves. And indeed what is a faithful and true love of the soul, if not assuredly that by which truth is loved? I am possessed of reason, I am capable of truth; but would that I were not, if the love of the true be wanting. For of these branches this is the fruit, and I am the root. I am not safe from the axe, if I am found without it. In that gift of nature, without doubt, that notable mark of the divine image shines forth, by which the soul excels above all other living creatures. Hence it is that my soul dares to rise up to the sweet and chaste embraces of truth, and so to rest in the love of it with all security and sweetness, if only she finds grace in the eyes of so great a bridegroom, that he may deem her worthy to attain to this glory; nay rather, that he himself may present her to himself not having spot or wrinkle or any such thing. How great a peril do you think it is, and what punishment is it worthy of, to hold so great a gift of God idle? But of this at another time.
Now, however, the bride by no means found him whom she was seeking; and those whom she was not seeking, by them she was found. Let those hear this, who do not fear to enter upon the ways of life without a guide and teacher; being to themselves in the spiritual art both disciples and masters at the same time. This is not enough: they even heap up disciples for themselves, blind guides of the blind. How many have been discovered to have strayed most perilously from the right path on account of this! Assuredly, being ignorant of the wiles of Satan and his designs, it has come to pass that those who had begun in the spirit were completed in the flesh, led away shamefully, fallen damnably. Let those therefore who are of such a kind see to it how carefully they walk, and take their example from the bride, who was in no way able to arrive at him whom she desired, before there came to meet her those whose instruction she would use for knowing about the beloved, or at least for learning the fear of the Lord. He gives his hand to the seducer, who refuses to give it to a teacher. And he who sends his sheep into the pasture without a guardian is a shepherd not of sheep, but of wolves.
Now let us see about the bride, how she says she was found. For it seems to me that she has used the word of finding quite unusually. For she says this as if the Church came from one place. But she comes from the East and the West, according to the word of the Lord (Mt 8:11), and from all the ends of the earth. Nor was she ever gathered together in one place, where she would be found by the apostles or by the angels, to be led or directed to him whom her soul loves. Was she found before she was gathered? No; because she did not yet exist. Wherefore, if she had said that she was gathered, or congregated, or certainly, what better suits the term "Church," convoked by the preachers, I would have passed over it simply, in no way hesitating. For they are fellow workers of God, whom they also heard speaking: "He who does not gather with me, scatters" (Mt 12:30). But neither will this seem to me beside the point, if someone should say she was founded or built by them. For they did this together with him who speaks in the Gospels: "And upon this rock I will build my Church" (Mt 16:18); and: "Because it was founded upon a firm rock" (Mt 7:25). But now, saying none of these things, but declaring beyond her custom that she was found, she makes us hesitate somewhat, and brings us into the suspicion that something lies hidden in this place which should be more diligently examined.
I wished, I confess, to pass over this and to withdraw myself from this scrutiny, for which I did not feel myself sufficient. But remembering in how many equally doubtful and obscure matters, while you indeed lifted your hearts on high, I have felt myself aided even beyond my hope, I am ashamed of my diffidence: and rebuking my fear, I undertake, not indeed rashly, what I was timidly fleeing from. The accustomed help will be at hand, as I trust: and if it should be less, yet among well-disposed hearers what I have willed shall not be without profit. But this the following sermon will have as its beginning; for the present one we close here. And may he himself grant you not only to hold in memory what has been said, but also to love it ardently, and to fulfill it effectually: the bridegroom of the Church, Jesus Christ, our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 77That the Bride, That Is the Church of the Elect, Was Predestined by God Before the Ages, and Prevented by Him So That She Might Seek Him and Be Converted.
1. At the word "finding," if I remember rightly, we stopped there and lingered, hearing somewhat scrupulously that the bride said she had been found by her preachers. Moreover the causes of our hesitation and doubt were expressed by us, and it seemed that something needed to be inquired into; but it could not be explained at the close of the sermon, by which we were already being pressed. What remains, except that we now pay the debt? In the explanation of a great mystery — I speak of that which the Doctor of the nations interpreted as being in Christ and in the Church, the holy and chaste marriage (Eph 5:32) — that itself is the work of our salvation: in it, I say, three cooperate with one another; God, angel, man. And God indeed, why should he not work and have care for the nuptials of his beloved Son? He himself truly does so, and with his whole will. And assuredly he would suffice by himself alone, even without the assistance of these others; but they without him can do nothing. Therefore what he enlisted from them into the work of this ministry, he did not seek as a solace for himself, but sought their advancement. For to men indeed he placed merits in the work, according to that saying: "The laborer is worthy of his hire" (Lk 10:7); and because "each shall receive according to his own labor" (1 Cor 3:8), whether he who plants in faith, or he who waters what has been planted. But when he uses the ministry of angels for the salvation of the human race, does he not cause that angels be loved by men? For that men are loved by angels can be most especially perceived from this, that the angels are not ignorant that the ancient losses of their city are to be repaired from among men. Nor indeed was it fitting that the kingdom of charity be governed by any other laws than the pious and mutual loves of those who are to reign together, and their pure affections toward one another and toward God.
2. But there is much difference in the manner of working, according, of course, to the dignity of each worker. God indeed does what he wills by the sole facility of willing itself, without exertion, without motion, without regard to place or time, or cause, or person. For he is the Lord of hosts, who "judges all things with tranquility" (Wis 12:18). He is also Wisdom "disposing all things sweetly" (Wis 8:1). Moreover the angel does not work without motion, both local and temporal, yet without exertion. But man is free from neither the exertion of spirit nor the motion of body and soul in working. In short, he is commanded to work out his own salvation "with fear and trembling" (Phil 2:12), and to eat his bread "in the sweat of his face" (Gen 3:19).
3. These things having been thus explained, consider now with me that in this so magnificent work of our salvation there are three certain things which God the author claims for himself, and in which he prevents all his helpers and co-workers: predestination, creation, inspiration. Of these, predestination — I do not say from the beginning of the Church, but not even from the beginning of the world — had its beginning, not indeed from this or that time: it is before time. Moreover creation is with time; inspiration already happens in time, where and when God wills. Indeed, according to predestination the Church of the elect was never not with God. If an unbeliever marvels at this, let him hear what he may marvel at more: she never was not pleasing, never was not beloved. Why should I not boldly speak the secret which that ready reporter of heavenly counsels opened to me from the heart of God? I speak of Paul, who, as with many other things, so also this secret from the riches of his goodness was not afraid to divulge: "He blessed us," he says, "with every spiritual blessing, in the heavenly places in Christ, just as he chose us in him before the foundation of the world, that we should be holy and blameless in his sight in love"; and he adds: "Who predestined us for adoption as sons through Jesus Christ in himself, according to the purpose of his will, to the praise of the glory of his grace, in which he made us accepted in the beloved Son" (Eph 1:3-6). Nor is there any doubt that these things are said in the voice of all the elect: and they themselves are the Church. In that therefore so profound bosom of eternity, before she came forth into the light and work of this creation, who among even the blessed spirits would have been able in any way to find her, unless eternity itself, which is God, had willed to reveal her?
4. But even when she seemed already to have emerged at the nod of the Creator into these fabricated and visible species and forms, she was nevertheless not immediately found by any man or angel, because she was not recognized, shadowed as she was by the image of the earthly man, and covered by the darkness of death. Without which veil indeed of universal confusion no one of the sons of men entered this life, with one assuredly excepted, who enters without stain. Emmanuel he is, who nevertheless himself also, being from us, for our sakes clothed himself in the likeness, not the reality, of our curse and our sin. For thus you have it, that "he appeared in the likeness of sinful flesh, so that from sin he might condemn sin in the flesh" (Rom 8:3). For the rest, the entrance is one for all in all respects, for the elect, I say, and the reprobate. For there is no distinction. All have sinned, and all wear the hood of their shame. On account of this therefore, even though the Church already existed as created among created things, not even so could she be found or recognized by any creature, meanwhile lying hidden in a wondrous twofold manner, both within the bosom of blessed predestination and within the mass of wretched damnation.
5. But her whom predestining Wisdom had concealed from eternity, and creating Power had likewise by no means brought forth from the beginning, visiting grace in its own time revealed, according to the operation which I therefore called inspiration above, because something from the spirit of the Bridegroom was infused into human spirits in the preparation of the Gospel of peace, that is, to prepare the way for the Lord, and for the Gospel of his glory, to the hearts of all, as many as were predestined to life. In vain would the watchmen have labored in preaching, if this grace had not preceded. But now truly, seeing the word run swiftly, and the peoples of the nations turn to the Lord with all facility, tribes and tongues running together into the unity of the faith, and the ends of the earth being gathered into one catholic mother, they recognized from the riches of grace, which from the ages had been held hidden in the secret of eternal predestination, and they rejoiced that they had found her whom before the ages the Lord had chosen as a bride for himself.
6. From this, as I think, it becomes clear that it is not idle that the bride testified she was found by them; but because she recognized that she was gathered by them, not chosen; discovered, not converted. For the conversion of each must be ascribed to him to whom all must of necessity say that word from the psalm: "Convert us, O God of our salvation" (Ps 85:4). But perhaps I should not so fittingly apply the word of finding to him, as that of conversion. Indeed it is so. It is not for the Lord to find, but to prevent, and prevention excludes finding. For what can he find, who never did not know? "The Lord knows who are his," says a certain one (2 Tim 2:19). But what does he himself say? "I know," he says, "whom I have chosen from the beginning" (Jn 13:18). Plainly, her whom he foreknew from eternity, whom he chose, whom he loved, whom he created, it was not reasonable for her to be declared found by the same one. Yet that she was prepared by him so that she might be found, I will say confidently. For he who saw bore witness, "and we know that his testimony is true" (Jn 19:35). "I saw," he says, "the holy city, the new Jerusalem, descending from heaven, prepared by God as a bride adorned for her husband" (Rev 21:2): and he was one of the watchmen who guard the city. But hear her preparer himself, as it were pointing her out with his finger to the watchmen, but under another figure. "Lift up your eyes," he says, "and see the fields, that they are white already," that is, prepared, "for harvest" (Jn 4:35). From this the householder invites laborers to the work, when he has now perceived that all things are so prepared that without much labor of their own they can glory and say, "we are God's co-workers" (1 Cor 3:9). For what are they going to do? Namely, seek the bride, and announce to her whom they have found concerning the beloved. For they will not seek their own glory, but the glory of the bridegroom, since they are friends of the bridegroom. And for this they will not labor much with her: she is at hand, and already with all devotion she seeks him; so greatly has her will been prepared by the Lord.
7. For when they had not yet spoken anything, she asks about the beloved, and she prevents her preachers, being herself prevented, inquiring and saying: "Have you seen him whom my soul loves?" (Song 3:3). Rightly therefore she declared that she was found by those who guard the city, she who already knew herself to have been foreknown and prevented by the Lord of the city, so that they might find her such, not make her such. Thus Cornelius was found by Peter, and Paul by Ananias, for both had been prevented and prepared by the Lord. What was readier than Saul, who with a suppliant mind and voice had already cried out: "Lord, what do you wish me to do?" (Acts 9:6). Nor was Cornelius any less ready, who by his almsgiving and his prayers, the Lord indeed inspiring them in him, merited to attain to faith (Acts 10:4). Philip also found Nathanael; but the Lord had first already seen him when he was under the fig tree: and was that seeing by the Lord not a preparation? And Andrew is likewise reported to have found Simon his brother, but one equally foreseen and foreknown by the Lord, so that he would be called Cephas, as it were strong in faith (Jn 1:45, 48, 41, 42).
8. We read of Mary that "she was found to be with child of the Holy Spirit" (Mt 1:18). But I think the bride of the Lord has something similar in this respect to his mother. For unless she also had been found as having from the Holy Spirit, she would by no means have so familiarly inquired from those who found her concerning him whose Spirit that is. She did not wait for them to declare for what purpose they had come; she herself spoke, and indeed from the abundance of the heart: "Have you seen him whom my soul loves?" She knew that blessed were the eyes that had seen, and marveling at those who had seen, she was saying: Are you those to whom it was given to see him whom so many kings and prophets wished to see and did not see? Are you those who merited to behold Wisdom in the flesh, Truth in a body, God in a man? Many say, "Behold, he is here," and "Behold, he is there"; but I think it safer to give credence to you, who ate and drank with him after he rose from the dead. And let this be said concerning what the bride asked of the watchmen. If anything is lacking, it will be supplied in another sermon. But now from this it is especially clear that she was prevented by the Holy Spirit; but by those who guard the city she was found and discovered, because she truly is the one whom God foreknew and predestined before the ages, and prepared for his beloved Son as eternal delights unto everlasting ages, that she might be holy and blameless in his sight, budding like a lily and flowering forever before the Lord, the Father of my Lord Jesus Christ, the Bridegroom of the Church, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 781. "Have you seen him whom my soul loves?" O love headlong, vehement, burning, impetuous, who does not allow anything to be thought of besides yourself, who disdains all other things, who despises everything besides yourself, content with yourself! You confound all order, you disregard custom, you know no measure; everything that seems to belong to propriety, to reason, to modesty, to counsel or judgment, you triumph over in yourself, and you bring into captivity. Behold, everything that this one thinks, and that she speaks, sounds of you, smells of you, and of nothing else: so thoroughly have you claimed for yourself both her heart and her tongue. She says: "Have you seen him whom my soul loves?" As if indeed these men should know what she herself is thinking. You ask about him whom your soul loves? And does he not have a name? And indeed who are you, and who is he? And these things I have said thus on account of the singularity of the speech, and the remarkable carelessness of the words, by which the present Scripture appears quite unlike the rest. Whence in this epithalamium the words are not to be weighed, but the affections. Why is this so, unless because holy love, which is established to be the one subject of this whole volume, is not to be judged by word or tongue, but by work and truth? Love speaks everywhere: and if anyone desires to gain knowledge of these things which are read, let him love. Otherwise, he who does not love approaches in vain to hear or read the song of love: since a cold heart can in no way grasp the fiery speech. For just as one who does not know Greek does not understand one speaking Greek, nor one who is not Latin one speaking Latin, and so with the rest; so the tongue of love will be barbarous to one who does not love, and it will be as sounding brass or a tinkling cymbal (1 Cor 13:1). But these men (I speak of the watchmen), since they too have received from the Spirit that they might love, know what the Spirit speaks, and since the voices of love are perfectly well known to them, they have ready at hand to respond in a like tongue, that is, in the pursuits of love and the offices of devotion.
Sermons on the Song of Songs, Sermon 79But as we seek, the watchmen who guard the city find us, because the holy fathers who guard the state of the Church meet our good endeavors, that they may teach us by their word or their writing.
40 Homilies on the Gospels, Homily 25What is designated by the watchmen, if not the teachers of the Church? For while they keep watch through writings and words for the sake of winning souls, whenever they perceive even a little desire, they never cease to increase it toward something better. These find the bride seeking, because they receive the devout soul striving to find Christ, and so that she may find him more quickly, they instruct her with precepts and kindle her with examples. Questioning them, she says: "Have you seen him whom my soul loves?" The bride is rightly said to question them, because while she searches through their writings or words with a watchful mind, speaking as if to those present even though absent through the attention of her soul, she inquires what they have understood concerning Christ. But because while she fixes her attention on them, she never finds the bridegroom, she consequently adds:
Commentary on the Song of Songs, Chapter 3[It was] as a little [while] after I parted from them, that I found him whom my soul loves: I held him, and did not let him go, until I brought him into my mother’s house, and into the chamber of her that conceived me.
ὡς μικρὸν ὅτε παρῆλθον ἀπ᾿ αὐτῶν, ἕως οὗ εὗρον ὃν ἠγάπησεν ἡ ψυχή μου· ἐκράτησα αὐτὸν καὶ οὐκ ἀφῆκα αὐτόν, ἕως οὗ εἰσήγαγον αὐτὸν εἰς οἶκον μητρός μου καὶ εἰς ταμιεῖον τῆς συλλαβούσης με.
Ꙗ҆́кѡ ма́лѡ є҆гда̀ преидо́хъ ѿ ни́хъ, до́ндеже ѡ҆брѣто́хъ, є҆го́же возлюбѝ дꙋша̀ моѧ̀: ᲂу҆держа́хъ є҆го̀, и҆ не ѡ҆ста́вихъ є҆гѡ̀, до́ндеже введо́хъ є҆го̀ въ до́мъ ма́тере моеѧ̀ и҆ въ черто́гъ заче́ншїѧ мѧ̀.
What is signified by the house of your mother and her chamber except the interior, secret place of your nature? Keep this house, and cleanse its inmost parts so that, once it is an immaculate house unstained by any sordidness of an adulterous conscience, a spiritual house held together by the cornerstone may rise into a holy priesthood, and the Holy Spirit may dwell in it. One who thus seeks Christ, who entreats him, is not abandoned by him. Rather, that one is frequently visited, for he is with us until the end of the world.
Concerning Virginity 13:78After I had slightly passed by them, etc. The one who wishes to enjoy the teaching of truth should not approach it hastily and negligently: for the one who desires to meet the beloved must necessarily pass very diligently by those who proclaim his name, and familiarly insert himself among their assemblies, so that he may thus more closely deserve to attain the knowledge of him whom they preach. For we also say that we have passed through a book when we have read it to the end. Therefore, the angel said to Daniel about the mysteries he was seeing, "Many shall pass through and knowledge shall be multiplied" (Dan. XII). Therefore, after I had slightly passed by them, he says, I found him whom my soul loved. For a seeker of truth ought to pass through the watchmen, that is, to mingle and unite himself with the assemblies of the faithful teachers, as has been said, and to run through their sayings or writings with frequent meditation. When he does this even slightly, he soon finds the beloved whom he sought, because according to the voice of Paul and Isaiah, "The Lord will accomplish his word upon the earth briefly" (Rom. IX), specifically what he said, "He who believes and is baptized shall be saved" (Mark XVI). And of which the Apostle says, "But what does the Scripture say? 'The word is near you, in your mouth'" (Rom. X). This is the word of faith which we preach; "that if you confess with your mouth the Lord Jesus, and believe in your heart that God has raised him from the dead, you will be saved" (Rom. X).
Commentary on the Song of SongsI held him and will not let him go, etc. All the more fervently, she says, I held the one found, because it took longer to find the one I was seeking. I proclaim that I will never let him go, but instead strive to persevere and progress continually in his love, so that I may also endeavor to call the Synagogue, through which I received the hearing of the word and the ministry of regeneration, back to faith in his name. For it is established that at the end of the age, Judea shall receive the faith which it now opposes in unfaithfulness, which can only happen through the teaching and ministry of those who will then be found faithful among the Gentiles. For the Apostle plainly says, "Blindness in part has happened to Israel until the fullness of the Gentiles has come in, and so all Israel shall be saved" (Rom. XI). Indeed, what the Church says, "I held him and will not let him go until I bring him into my mother's house, and into my mother's chamber," should not be understood as though she will let Christ go after she has instructed the Synagogue's people in faith in his name, but rather that she loves him with such affection, seeks what is his with such zeal, that she endeavors to subject even her kindred people to him, according to the Psalmist's words, "Our eyes are upon the Lord our God, until he has mercy on us" (Ps. XXIV). For certainly, no one who raises their eyes to God to ask for mercy lowers them again after finally receiving that mercy, since it is the greatest sign of received mercy for someone to always have their eyes intently on God and to contemplate his glory without end. It should be noted, however, that the sequence of this chapter was also fulfilled literally in Mary Magdalene, who held the type of the Church: for when the Lord, whom she loved with all her heart while alive, was taken from her sight by death and burial, she sought him in her bed, held captive by such love for him that the memory of him did not leave her heart even when her limbs were given to rest. She sought him through nights, namely those two in which he rested in the tomb; yet she did not find him, as the time for his resurrection had not yet come. She arose in the morning with spices, and anxiously searching, she came to the tomb; and even then, she did not immediately find the one she was seeking, but first the angels, certainly guardians of the Church, found her. Inquiring about the Lord from them, and hearing that he had risen, she finally came to see him. She held him, and no longer let him go, having truly recognized that he had triumphed over death. And she hastened to bring him into her mother's house, for she proclaimed his resurrection to the assembly of the disciples, who had preceded her in Christ and had encouraged her to piety by their examples.
Commentary on the Song of Songs2. And so they send her forth, thus briefly instructed concerning that which she seeks, so that she says: "A little while after I had passed beyond them, I found him whom my soul loves." Well does she say "a little while," because they made a shortened word for her, handing on the symbol of faith. And what follows is of this nature. It was necessary indeed that the bride pass through them, through whom she might come to know the truth; but yet also to pass beyond them. For unless she had passed beyond even them, she would not have found him whom she was seeking. And do not doubt that she was persuaded of this by them. For they did not preach themselves, but their Lord Jesus, who without doubt is both above them and beyond them. Whence he also says: "Pass over to me, all you who desire me" (Sir 24:26). Nor was it sufficient to pass through, but she is taught also to pass beyond. For he whom she was tracking had passed beyond. For he had not only passed from death to life, but had passed beyond to glory. Why should it not have been necessary for her likewise to pass beyond? Otherwise she could not have laid hold of one whom she was not following by the same footsteps wherever he had gone.
3. And that what I say may be clearer: if my Lord Jesus had indeed risen from the dead, but had by no means ascended to the heavens, it could not be said of him that he had passed beyond, but only that he had passed through; and accordingly it would only be necessary for the bride seeking him to pass through, not to pass beyond. But now, since by rising he had already passed through, and had added to pass beyond, namely by ascending; rightly did she too declare that she had not merely passed through, but had passed beyond, she who had followed him by faith and devotion even to the heavens. Therefore, to believe the resurrection is to pass through; to believe also the ascension is to pass beyond. And perhaps (what I remember having said on one of these days when I was treating the subject) she knew the former, but did not know the latter. Therefore, instructed by them concerning what she lacked, namely that he who had risen had also ascended, she too ascended likewise, that is, she passed beyond, and she found. Why should she not have found, reaching with the mind to where he is in body? "A little while after I had passed beyond them." And well does she say "them": for both them and all other members of his which are upon the earth, our head has preceded and transcended by two steps, by the resurrection, as we have already said, and by the ascension. For Christ is the firstfruits. But if he has preceded, so has our faith. For where would it not follow him? If he ascends into heaven, it is there; if he descends into hell, it is present; and if he takes his wings at dawn, and dwells in the uttermost parts of the sea, "there," it says, "your hand shall lead me, and your right hand shall hold me" (Ps 139:8-10). Has not finally, according to this, the almighty and supremely good Father of the bridegroom raised us up together and made us sit together at his right hand in the heavenly places? And this for what the Church said, that she had passed beyond them; since she also passed beyond herself, standing by faith where she has not yet arrived in reality. I consider it also plain why she preferred to say that she had passed beyond, rather than that she had passed through. And let us pass on to what follows.
4. "I held him, nor will I let him go, until I bring him into the house of my mother, and into the chamber of her who bore me." So it is: from that time forward the Christian race does not fail, nor faith from the earth, nor charity from the Church. The floods came, the winds blew, and they beat upon it, and it did not fall, because it was founded upon the rock (Mt 7:25). But the rock is Christ. And so neither by the wordiness of philosophers, nor by the cavils of heretics, nor by the swords of persecutors has she been able, or will she ever be able, to be separated from the love of God which is in Christ Jesus (Rom 8:39): so firmly does she hold him whom her soul loves, so good it is for her to cling to God. "The gluing is good," says Isaiah (Isa 41:7). What is more tenacious than this glue, which is neither washed away by waters, nor dissolved by winds, nor cut apart by swords? And indeed, "many waters cannot extinguish love" (Song 8:7). "I held him, nor will I let him go." And the holy patriarch says: "I will not let you go," he says, "unless you bless me" (Gen 32:26). So this one does not wish to let him go, and perhaps more so than the patriarch she does not wish it, because not even for a blessing: since he, having received the blessing, let him go, but she does not do so. I do not want, she says, your blessing, but you. "For what is there for me in heaven, and what have I desired upon earth besides you?" (Ps 73:25) I will not let you go, not even if you bless me.
5. "I held him, nor will I let him go." Nor does he perhaps wish any less to be held, since he testifies, saying: "My delights are to be with the sons of men" (Prov 8:31); and as he promises, saying: "Behold, I am with you all days even to the consummation of the age" (Mt 28:20). What is stronger than this bond, which is made firm by so vehement a will of the two? "I held him," she says. But no less is she herself in turn held by him whom she holds, to whom she says elsewhere: "You have held my right hand" (Ps 73:23). She who is held and holds, how can she now fall? She holds by the firmness of faith, she holds by the affection of devotion. But she would by no means hold for long, if she were not held. She is held, moreover, by the power and mercy of the Lord. "I held him, nor will I let him go, until I bring him into the house of my mother, and into the chamber of her who bore me." Great is the love of the Church, which does not begrudge even to its rival, the Synagogue, its own delights. What is more generous than that she should be prepared to share him whom her soul loves even with an enemy? Nor is this surprising, however, since "salvation is from the Jews" (Jn 4:22). To the place from which he had gone forth, let the Savior return, that the remnant of Israel may be saved. Let not the branches be ungrateful to the root, nor the sons to the mother. Let not the branches begrudge the root that which they drew from it: let not the sons begrudge the mother that which they sucked from her breasts. Let the Church therefore firmly hold the salvation which Judea lost and she herself has seized, until the fullness of the Gentiles should enter in, and so all Israel should be saved. Let her will that the common salvation come to the common good, which is so received by all that nothing is diminished for each. Certainly she does this, and more. What more? That she wishes for her also the name of bride, and the grace. This is truly beyond salvation.
6. Incredible love, if the word which she herself has spoken had not produced belief. For she said, if you noticed, that she wished to bring him whom she held not only into the house of her mother, but also into the chamber, which is a sign of special privilege. It would have sufficed for salvation if he entered the house: but the secret of the chamber signifies grace. "Today," he says, "salvation has been made for this house" (Lk 19:9). Why should there not be salvation for the household, when the Savior has entered the house? But she who deserves to receive him into the chamber has her own secret apart. Salvation is given to the house; delights are stored up in the bridal chamber. "I will bring him into the house of my mother," she says. Into what house, unless that of which he had once foretold to the Jews: "Behold, your house is left to you desolate"? (Lk 13:35) He did what he said, as you have testimony of this also from him in the prophet: "I have forsaken my house, I have abandoned my inheritance" (Jer 12:7): and now she promises to lead him back, and to restore the lost salvation of the house of her mother. And if this seems too little, hear what good she adds: "And into the chamber of her who bore me." He who enters the bridal chamber is the bridegroom. Great is the power of love! The Savior had gone out indignant from his house and his inheritance: and now, softened by her grace, he is bent so as to return not only as Savior, but also as bridegroom. Blessed are you by the Lord, O daughter, who both quench his indignation and restore his inheritance. Blessed are you to your mother, by whose good office wrath is turned away, salvation returns, and he returns who may say to her: "I am your salvation" (Ps 35:3). This does not suffice; let him add also and say: "I will betroth you to me in faith, I will betroth you to me in judgment and justice, I will betroth you to me in mercy and compassions" (Hos 2:19-20). But remember that she who arranges these friendships is the bride. How then does she yield the bridegroom, and this bridegroom, to another, not to say, desire to do so? It is not so. The good daughter desires him indeed for her mother, yet not so as to yield him to her, but to share him. One suffices for both, except that they are no longer two, but one in him. For he himself is our peace, who makes both one, that there may be one bride, and one bridegroom, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 79"In my mother's house and in the chamber where she conceived me." This is the voice of the church speaking. If the church is a mother to all, we must ask for the identity of the mother of the church, in whose house and in whose chamber she is said to have been conceived. I have already shown above what is the church, namely, the body of Christ that consists of his gathering members. The mother of the church, therefore, is the holy heavenly Jerusalem.
EXPLANATION OF THE SONG OF SONGS 5:12The chamber is indeed the heart that becomes an acceptable dwelling of God when it returns to that state which it had in the beginning made by "her who conceived me." We would be correct by understanding "mother" as the first cause of our being.
HOMILIES ON THE SONG OF SONGS 6When we pass a little beyond them, we find him whom we love, because our Redeemer, though by humility a man among men, was nevertheless by divinity above men. Therefore when the watchmen are passed by, the beloved is found, because when we perceive that the prophets and apostles are beneath him, we consider that he who is God by nature is above men.
40 Homilies on the Gospels, Homily 25Happy the person in whose heart Jesus sets his feet every day! If only he would set his feet in my heart! If only his footsteps would cling to my heart forever! If only I may say with the spouse, "I took hold of him and would not let him go."
HOMILIES ON THE PSALMS 26 (PSALM 98)She passes the watchmen a little way and finds her beloved, because while she considers them to be mere men, she raises her mind to the divinity, and there recognizes her bridegroom as equal to the Father, above men. She says she then found him when, aided by holy labors, she fixes the eye of faith somewhat upon the brightness of his divinity, as if contemplating through a mirror. How eagerly of mind she receives that small portion, she shows by saying: "I held him and will not let him go, until I bring him into the house of my mother, and into the chamber of her who bore me." The Mother of the Church was the Synagogue, because from her she received the holy preachers, from whom she accepted the word of truth, through which she was reborn in faith. The Church therefore holds fast to the Bridegroom until she brings him into the house of her mother, because until the end of the world she does not withdraw from faith in him and love of him, until she leads the Jews to faith. Not that she withdraws afterward; for him whom she loves in exile, she will love even more when she sees him in the homeland. But this had to be said concerning that time about which some could have doubted on account of opposing temptations. She will therefore bring the Beloved into the house of her mother when at the end of the world the Church, through preaching, introduces the Christian sacraments into the Jewish people. She will bring him into the bedchamber, as into the more secret part of the house, because from that same people she will convert so many that they will cast off all the burdens of the world and desire in their innermost thoughts to please God alone. Such people will make a bedchamber for the Bridegroom, because when they cast away from themselves all the filth of cupidity, they will prepare, as it were, a secret place in the mind in which he may take delight.
Commentary on the Song of Songs, Chapter 3I have charged you, O daughters of Jerusalem, by the powers and by the virtues of the field, that ye rouse not nor awake [my] love, until he please.
ὥρκισα ὑμᾶς, θυγατέρες ῾Ιερουσαλήμ, ἐν ταῖς δυνάμεσι καὶ ἐν ταῖς ἰσχύσεσι τοῦ ἀγροῦ, ἐὰν ἐγείρητε καὶ ἐξεγείρητε τὴν ἀγάπην, ἕως ἂν θελήσῃ.
Заклѧ́хъ ва́съ, дщє́ри і҆ерⷭ҇ли̑мскїѧ, въ си́лахъ и҆ въ крѣ́постехъ се́льныхъ: а҆́ще подви́жете и҆ воздви́жете любо́вь, до́ндеже а҆́ще восхо́щетъ.
I adjure you, daughters of Jerusalem, by the gazelles, etc. If we look at the preceding verses, we will not find in them that the bride reached rest or sleep, but rather that, leaping from the bed, with the greatest effort of searching, she reached the discovery of her beloved. And how now does the same beloved adjure the daughters of Jerusalem not to awaken her, nor to cause her to wake, unless perhaps because the soul, as though tranquil in the most blessed sleep, knows how to rest in divine love? Just as someone sleeping has closed the bodily eyes to external things and has often opened the eyes of the heart in the vision of hidden things; so indeed, the mind given to the love of heavenly matters withdraws from the concerns of the visible, so that it may keep watch more perfectly and freely in the contemplation of the invisible. And it is no wonder that love is compared to sleep, for it averts the sense of the mind from the desire for the visible and turns it to the desire for the invisible, just as it is compared even to death, with the same song saying, "Love is as strong as death": because just as death destroys the body, so too does the brilliance of internal life extinguish external delights. Hence, it is rightly that the daughters of Jerusalem are adjured, that is, the souls of the faithful, sighing with an anxious mind for the companionship of the heavenly citizens, not to awaken the beloved, that is, not to hinder a mind devoted to God from the intention of heavenly desire with an untimely interruption. This too can rightly be understood concerning the general state of the Church, whose peace to disturb is to oppose the will of Christ: concerning whom, as enough has already been said above, now it may suffice to speak more sparingly. Let the reader remember only this, that for this reason the verse is repeated in the song of love so that the Lord may signify that He has no less care for the Church gathered from the gentiles than for that gathered from the Jews, but He bears equal concern for the peace of both, as both are united in His singular most beloved house and family. Once upon a time, Judaea believed that it was alone loved by God, that the word of salvation was entrusted only to itself, not also to the uncircumcised gentiles, as evidenced by Luke, who says: "And the apostles and brethren who were in Judaea heard that the gentiles also had received the word of God. When Peter had come to Jerusalem, those of the circumcision contended with him, saying, 'Why did you go to uncircumcised men and eat with them?' " Also, in another place, "On the next Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the multitudes, they were filled with jealousy; and contradicted the things spoken by Paul" (Acts XI). Hence, the adjuration of the daughters of Jerusalem not to awaken the beloved can also rightly be taken to mean that He commands those who had gone ahead in faith from the Jews not to trouble those or contradict the salvation of those who had come to faith from the gentiles. Where also, what He says, "Until she pleases", can be understood in this way, that the Church from the gentiles would of its own accord submit itself to watchings and labors for the Lord. Therefore, it is next added that the same daughters of Jerusalem are astonished because the grace of the Holy Spirit is poured out upon the nations.
Commentary on the Song of SongsResting delightfully among them, free from their disturbance, the Bridegroom forbids the wicked, saying: "I adjure you, O daughters of Jerusalem, by the gazelles and the deer of the fields, do not stir up nor awaken the beloved until she herself wills it." In this, certainly, he shows that after her conversion he will find some from the Synagogue of the same perfection as very many from the Church, since he takes equal delight in their rest and forbids any disturber from them, just as he forbade it from the Church.
Commentary on the Song of Songs, Chapter 3Who is this that comes up from the wilderness as pillars of smoke, perfumed with myrrh and frankincense, with all powders of the perfumer?
Τίς αὕτη ἡ ἀναβαίνουσα ἀπὸ τῆς ἐρήμου ὡς στελέχη καπνοῦ τεθυμιαμένη σμύρναν καὶ λίβανον ἀπὸ πάντων κονιορτῶν μυρεψοῦ;
Кто̀ сїѧ̀ восходѧ́щаѧ ѿ пꙋсты́ни, ꙗ҆́кѡ стебло̀ ды́ма кадѧ́щее смѵ́рнꙋ и҆ лїва́нъ, ѿ всѣ́хъ благово́нїй мѷрова́рца;
For Solomon made himself a bed of wood from Lebanon. Its pillars were of silver, its bottom of gold, its back strewn with gems.
Concerning Virginity 3.5.21Seeing therefore the daughters of Jerusalem cleaving to Christ and still ascending with Him (for He deigns frequently to meet with them who seek Him, and to descend to raise them), they say: Who is this that ascendeth from the desert? For this desert place of the earth appears rough and uncultivated, covered with the thistles and thorns of our sins. They marvel, indeed, how a soul which was formerly abandoned in hell, can cleave to the Word of God and ascend like a shoot of the vine, raising itself above, as it were smoke that rises up from the fire, and reaching high, and moreover being inflamed with good works. But that smell of pious prayer gives off a pleasant fragrance, which rises up like incense in the sight of God. And in the Apocalypse we read that: Smoke from the incense rises up from the prayers of the saints, which are offered up by an angel, namely the prayers of the saints, on that golden altar which is before the throne of God, and like the sweet fragrance of pious prayer, it burns as an ointment; because it is composed not of requests for temporal and visible things, but especially of myrrh and incense, because it is dead to sins and alive to God.
On Isaac and the Soul 5.45Thus he was crowned by the blessed mother who begot him according to the flesh, Christ the King, the true Solomon. This was the day of his wedding and the day of gladness of heart, when the immaculate was joined to the stained. Our Lord Jesus Christ made the church immaculate by the touch of his body and blood and rendered it most beautiful, cleansed from every stain of sin by the most holy washing of baptism, with every wrinkle of heretical inclination wiped away by the salve of doctrine.
EXPOSITION OF SONG OF SONGS 5:48Who is this that ascends through the desert? etc. Who is this, they ask, worthy of such praise, of such wonder, who has not been cleansed by the mystery of circumcision, nor yet washed in the font of regeneration, and already is imbued with the new grace of the Holy Spirit, already speaks in tongues, and magnifies God? such as we have never remembered happening in our nation, since either the testament of circumcision was given to the fathers, or the washing of baptism was given to us. Who ascends through the desert: rises from the depths of pleasures to the heights of virtues, lifting eyes to the eternal mountains; indeed, lifting, and longing to reach Him who dwells in heaven. Yet ascends through the desert, that is, through the midst of those nations which were not fruitful in any virtues, which no prophet of God, no patriarch, no angel coming, had instructed in the worship of a healthier life, whose faith is of greater miracle, because she most recently recognized and accepted this invincibly, according to what the Lord Himself attests in her praise, saying: I know where you dwell, where Satan's throne is, and you hold fast to my name, and did not deny my faith (Rev. 2). But this is said as an example of the Israelite people, who, freed from the darkness of Egyptian servitude, ascended through the desert's journey to the promised land. Hence, the desert can also rightly be taken in a good sense, that is, denoting that way of life which is separated from the enticements of the world, devoted solely to the scrutiny of God's law and the observance of heavenly precepts, which, hungering and thirsting for righteousness, is fed only by the manna of the heavenly word, and drinks from the fountain of life that emanates from the spiritual rock. Hence, ardently and fervently singing: My soul thirsted for you, my flesh how many times to you in a dry and barren land without water (Psalm 62). Therefore, the Church ascends through the desert, to reach the promised kingdom; and also, how she ascends is shown when it is added, Like a pillar of smoke from spices. Smoke is usually born from fire, born seeking the heights, to be consumed, and gradually withdraw from human sight. In this way, the Church ascends, which, kindled by the fire of the Holy Spirit in the love of its Creator, strives with all effort of virtues towards the heavenly; nor does it desist from its beginnings, until, abstracted from human things, it is seized into the invisible joys of heavenly life; and just as smoke, at one and the same time, can be seen to arise and disappear in the higher parts where it was first seen, so the Church is always newly born through the grace of the Holy Spirit in some of its members until the end of the world; in some, which were first born to God, it is always gathered to the heavenly. Which rightly is not simply compared to smoke, which can be dispersed anywhere, but to a pillar of smoke, so that both the unity of her faith and the simple ascent to the heights may be signified. Moreover, concerning the enemies of God, who are elevated not by any heavenly desire, but solely by the pride of arrogance, it is said that once they have been honored and exalted, they will fail like smoke; and just as in the mind of the depraved, worldly greed burns, conversely fervor burns in the heart of the good, and the virtue smokes, so it was right to say, "Like a column of smoke," adding:
Commentary on the Song of Songs"From the aromatics of myrrh," etc. Indeed, myrrh, which is suitable for embalming bodies, as the arrangement of the sacred burial of the Lord also proves, signifies the chastity of the flesh. Frankincense, which is accustomed to be offered to God in prayers, expresses the virtue of prayer; as the Psalmist also attests in prayer, "Let my prayer be set before You as incense" (Psalm 140). The entire powder of the perfumer signifies all the works of virtues, which are therefore not compared with complete spices, but reduced to powder, so that we may be reminded to distinguish the good works we do with diligent intention and to examine them with the sieve of careful discernment to ensure that nothing unseemly remains in them. The perfumer, who prepares and sifts this powder, is understood to be either the person himself who strives for virtues or the Lord, the giver of virtues. Moreover, it should be noted that when mentioning aromatics, he rightly first calls myrrh, then frankincense and the entire powder of the perfumer, according to that order which the Lord also sets in the Gospel, saying, "Let your loins be girded and your lamps burning" (Luke 12). Which is to say in other words, "Depart from evil and do good" (Psalm 34). Mortify the desires of the flesh and offer to God the pleasing vows of the heart. Thus the beloved of the heavenly bridegroom ascends through the desert like a column of smoke from the aromatics of myrrh and frankincense and the entire powder of the perfumer, because whether the holy Church or any perfect soul grows in the higher virtues through daily progress, which by the flame of charity renders to its author the most delightful fragrance of chastity and prayer, indeed of all spiritual fruits; although it can also be rightly understood that the beloved of Christ ascends, like a column of smoke from the aromatics of myrrh, frankincense, and the entire powder of the perfumer, because his one and the same Church is built from many faithful persons, each flourishing in diverse virtues, some insist more greatly on mortifying the pleasures of the flesh after the example of him who said, "I discipline my body and keep it under control" (1 Corinthians 9); some are peculiarly dedicated to frequent prayers like the symbol of frankincense; others labor to offer God the fruits of good works. Yet all are inflamed by the one same fire of the Spirit, like one single column of smoke, with undivided zeal and common devotion seeking the heights of heavenly life. Nor should it seem contradictory to the diligent reader but rather sufficiently consistent to understand, that the same beloved both is said to be asleep and to ascend through the desert: for she is shown to sleep when the daughters of Jerusalem are adjured not to awaken her. And the same daughters of Jerusalem testify that she ascends, when they immediately respond, "Who is this coming up from the wilderness?" At one and the same time, she both sleeps and ascends, when the soul, as much as it can, distances itself from external cares and carnal desires, and approaches the vision of its Creator by the progress of good operation or thought; which when it is said to ascend through the desert, it is indicated to where it ascends and what is the cause of its ascent, with the voice of the Church that ascends being added.
Commentary on the Song of SongsJoined therefore as you are in songs of praise with heaven's own singers, since you too are citizens like all the saints, and part of God's household, sing wisely. As food is sweet to the palate, so does a psalm delight the heart. But the soul that is sincere and wise will not fail to chew the psalm with the teeth as it were of the mind, because if he swallows it in a lump, without proper mastication, the palate will be cheated of the delicious flavor, sweeter even than honey that drips from the comb. Let us with the Apostles offer a honey-comb at the table of the Lord in the heavenly banquet. As honey flows from the comb so should devotion flow from the words; otherwise if one attempts to assimilate them without the condiment of the Spirit "the written letters bring death." But if like St. Paul you sing praises not only with the spirit but with the mind as well, you too will experience the truth of Jesus' statement: "The words I have spoken to you are spirit, and they are life;" the truth too of the words of Wisdom: "My spirit is sweet above honey."
Doing this your soul shall be delighted in fatness, you will find your holocaust acceptable; you will conciliate the king, give pleasure to his princes and win the favor of the whole assembly above. And when they smell this sweet fragrance in the heavens, they will surely say of you too: "What is this coming up from the desert like a column of smoke, breathing of myrrh and frankincense and every perfume the merchant knows?"
"The princes of Judah," the Psalmist exclaimed, "are their leaders, the princes of Zebulun, the princes of Naphtali;" the angelic princes are the leaders of those whose work is the praise of God; who live lives of continence, lives of contemplation. Our angelic princes know how pleasing to their King are the praises of psalmody, the fortitude of chaste souls, the singleness of purpose of contemplatives; and they are eager to discover in us these and other first-fruits of the Spirit, which are none other than the first and purest fruits of wisdom. You are not unaware that in Hebrew the word Judah means one who praises or makes acknowledgment, the word Zebulun, a fortified dwelling, and Naphtali, a swift hind, whose powers of agile leaping signify the ecstatic ardors of the contemplative mind. As the hind penetrates the wood's dark avenues, so does the contemplative spirit penetrate the obscure meanings of things. And finally we have God's own words: "Whoever offers praise, his sacrifice honors me."
Sermons on the Song of Songs, Sermon 7The myrrh that was mixed with frankincense was used for burying him, but frankincense because whoever rises with Christ shares his divinity. And the ecclesiastical soul is imbued not only with these fragrances but also with various principles of knowledge. For whoever discerns accurately and searches all the way to the highest peak will be said to crush everything and reduce to dust the doctrines of good fragrance, like some perfume with which the bride is now said to be fragrant. Perhaps also the one who does not live according to the flesh but according to the Spirit, whose heart has not been hardened, generating and preserving various sweet smells, renders a good odor from all the herbs which are now called perfumes. Likewise, some will say that the holy and ecclesiastical soul, a daughter formerly destitute of God, ascends from the assembly of the Gentiles, that is, from the desert of those who are remiss in dogmas, words and deeds, having abandoned God, and rises to the things that are of God.
FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 3:6What then is their meaning? Perhaps the loveliness of the divine beauty has something fearful about it as characterized by elements contrary to corporeal beauty. What attracts our desire is pleasant to the sight, soft to the touch, and not associated with anything fearful or terrifying. But that incorruptible beauty is fearful, terrifying and not easily frightened. Since our desire for carnal things in the body's members is subject to passion and defilement, like a band of robbers it ambushes the mind, captivates it and carries away the will. Therefore it becomes God's enemy; as the apostle says, the wisdom of the flesh arises from what is inimical to God. It follows that the love of God arises from what is opposed to carnal desire. If carnal desire consists of weakness, laxity and laziness, the love of God is made up of a fearful, terrifying fortitude. An unrelenting anger scares and puts to flight the ambush resulting from pleasure, thus revealing the soul's beauty as pure and no longer sullied by a desire for carnal pleasure. The king's nuptial bed is therefore surrounded by armed men expert in battle. The sword at the thigh terrorizes and causes fear against dark, nocturnal thoughts and against those who lie in ambush to shoot arrows in the darkness at the upright of heart. The weapons of those standing guard around the bed destroy impure desires.
HOMILIES ON THE SONG OF SONGS 6"Behold the litter of Solomon surrounded by sixty mighty men from the powerful of Israel, each one equipped with a sword and trained for battle." O blessed sight! O litter of sabbath rest! For Solomon's litter reveals nothing other than Christ himself.
TREATISE ON THE SONG OF SONGS 27:1They also bring "frankincense," translated as "whitening," since they reject every dark condition, so that the words are fitting for them: "Who is she who comes up all white?" For in this way they will be able to bring praise to the house of the Lord, not having a spot or a wrinkle or any such thing which brings dirt on the church of Christ.
FRAGMENTS ON JEREMIAH 11The Synagogue, therefore, having been brought to the faith, beholds the mind of the Church through the works she sees, and greatly admiring her sublimity, says: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" Therefore in the desert, that is, in this world, the Church, or every holy soul, lives while, exiled from the kingdom, it dwells among beasts, namely demons. For here, although she is not entirely abandoned by the bridegroom, nevertheless while she is in the flesh, she is not yet admitted to the certain vision of him; while she wanders from him through exiles and temptations, because while she does not yet reign with him, she seems to herself to be abandoned by him. On this account she always labors to ascend, so that she may sense him whom she greatly loves more and more, so that since she does not perfectly possess him in the desert, she may at least refresh herself in the very desire for him, so that thus strengthened on the way, she may at some time arrive at that which she has long desired. For there are some who, while they disdain all visible things, raise their minds to heavenly things, and because they see nothing among lowly things that might be sweet to them, turn their whole heart to things above. These strip themselves of all evil habits, despise the wealth of the world along with its desires, reach out in hope toward invisible things, and the greater the desire with which they cling to those things, the more and more painfully they bear the corruption they possess. These indeed ascend through the desert, because while they live in this world among temptations, the more they fear being abandoned while they remain here, the more strongly indeed they abandon these things, and the more fervently they advance toward those things in which, once they have arrived, they will no longer fear anything that might remove them. But fittingly they are said to ascend like a column of smoke, because they are said to possess both the fragrance of good reputation and subtlety of mind. This smoke, however, is not said to be of just any substances, but is declared to come from the spices of myrrh and frankincense and every powder of the perfumer. For with myrrh the bodies of the dead are embalmed lest they decay, while frankincense is burned so that it may give off fragrance. By myrrh, therefore, the mortification of the flesh is signified; by frankincense, the purity of prayers is understood. The holy soul, therefore, while it mortifies its flesh from the decay of vices, while it renounces all the pleasures of the world through continence, as it were applies myrrh to the body that will die, so that after the judgment it may remain whole from eternal corruption. But when it kindles itself toward heavenly things with greater desire, and fervently casts out from the chamber of the heart all superfluous thoughts, it makes its heart, as it were, a censer before God. In this, while it gathers virtues through love, it arranges, as it were, coals in the censer, in which the mind may set itself aflame in the sight of God with the fire of charity. And while it sends forth fervent and pure prayers to God, it draws out, as it were, the smoke of spices from the censer, so that it may smell sweetly before the beloved, and may not cease to stir up all its neighbors to love of him through good examples. But it should be noted that it does not say "of every perfume," but "of every powder of the perfumer." For we make perfumes when we gather virtues in the heart. But when we more carefully examine our very virtues through each and every work, lest anything in our works remain unrefined, lest a vice lie hidden among the virtues, then without doubt we grind the ointments of virtues, as it were, into powder, so that our works may be the purer, the more carefully we do not cease to distinguish them from every encroachment of vices. Minds of this kind make themselves delightful to their beloved through his grace, and while they separate themselves from all worldly noise, they prepare within themselves a place in which the bridegroom may rest. Concerning this rest, it is added:
Commentary on the Song of Songs, Chapter 3We must enquire why on earth they call the bridegroom Solomon. Solomon means "peaceable," as you can find in the Chronicles. God said to David, when he wanted to build the new temple, "Lo, a son is born to you; he will be a man of repose, and I shall give him peace from all his enemies round about, because his name is Solomon, and I shall give peace and tranquility to Israel in his days. He will build a house for my name, and he will be a son to me, and I shall be a father to him, and I shall assure the throne of his kingdom in Israel forever." …It was not Solomon who had dominion to the ends of the world but he who sprang from Solomon in his humanity, Jesus Christ, and was called Solomon on account of his peaceable and gentle nature and his being the cause of peace.
COMMENTARY ON THE SONG OF SONGS 3"Lo, it is Solomon's bed." Let us understand the bridegroom's bed to be the divine Scriptures. When the bride reclines on them, as it were, along with the bridegroom, and receives the seeds of teaching, she conceives, bears, is in labor and gives birth to spiritual benefit.
COMMENTARY ON THE SONG OF SONGS 3Behold Solomon’s bed; sixty mighty men of the mighty ones of Israel are round about it.
ἰδοὺ ἡ κλίνη τοῦ Σαλωμών, ἑξήκοντα δυνατοὶ κύκλῳ αὐτῆς ἀπὸ δυνατῶν ᾿Ισραήλ,
Сѐ, ѻ҆́дръ соломѡ́нь, шестьдесѧ́тъ си́льныхъ ѡ҆́крестъ є҆гѡ̀ ѿ си́льныхъ і҆и҃левыхъ,
Behold, the little bed of Solomon, etc. Thus, to the little bed and chariot of Solomon, that is, of the peaceful king, evidently our Lord and Savior, is his ascent: namely, to the little bed in which he rests eternally in peace; and to the chariot, from which he is refreshed by the feasts of life without end. The cause of ascending, however, is that the middle of his chariot, to which he ascended, is spread with love; to which, even if the ascent is purple, that is, bloodied by intense struggle, nevertheless the sweetness of love, which is known to reside in it, greatly invites the daughters of Jerusalem, that is, the souls of a religious mind, to ascend to it. Therefore, the little bed of Solomon is the glory of supreme blessedness, in which the king of peace himself perpetually rests with his saints; toward which little bed the beloved of the king himself, that is, the Church through the desert of this world, strives daily, and partly has already reached, as much as she has sent her faithful toward future rewards. But she will reach it entirely, when at the consummation of the world, the Creator himself and the king of that same heavenly city will have gathered his chosen from the four winds, and as he says elsewhere, He will have girded himself and made them recline, and passing by will have ministered to them. But even in this life, the little bed of Solomon is the quiet behavior of the saints, secluded from worldly tumults, which, with the conflicts of vices now suppressed or put to sleep, imitates the happiness of perpetual peace. Hence also the prophet, And his place was made in peace, and his habitation in Zion (Psalm LXXI), that is, in the sublime contemplation of future goods. And the apostle Peter, If you are reproached in the name of Christ, you are blessed; for the Spirit of the glory of God rests upon you (I Peter XLIX). To each of these couches, what is suitably said applies: "Because Solomon's bed is surrounded by sixty mighty ones of Israel's mightiest," because both the present peace and rest of the Church are defended by holy preachers against the attacks of heretics, and the internal rest of the heavenly homeland is contemplated with firm intent by the more perfect ones. Therefore, it is well said of that bed of the king of peace that it is surrounded by mighty ones. It is also fittingly added, "From the mightiest of Israel." For indeed, Israel is interpreted as "man seeing God"; because those who wish to either protect the present peace of the Church by preaching or contemplate that peace which is in heaven, must be vigilant, stand in faith, act manfully, be strengthened, and strive to render themselves worthy of the divine vision. "From the mightiest," he says, "of Israel"; because all who strive towards the joys of the divine vision are rightly called by the name Israel. But "the mightiest," he says, "among them" are undoubtedly those who are either exalted by the heavenly gift of contemplation or undertake the ministry of preaching properly. They are aptly designated by the number sixty, for such ones surely expect the denarius of eternal reward for the perfection of good deeds: for God perfected the adornment of the world in six days and rested from His works on the seventh, rightly implying by the number six the light of perfect action, for which eternal rest is hoped. Furthermore, that the rewards of good works are symbolized by the number ten, everyone knows who understands why those laboring in the vineyard of Christ received a denarius in payment. "All holding swords," etc. Those holding swords of which the Apostle says: "And take the helmet of salvation and the sword of the Spirit, which is the word of God" (Eph. 6), skilled in those battles of which he admonishes, saying, "Put on the armor of God, that you may stand against the wiles of the devil; for our struggle is not against flesh and blood, but against principalities, against powers," etc. (Ibid.). And rightly skilled, for great skill in war is needed by those who, enclosed in flesh and placed on earth, fight against spiritual wickedness in the heavens with great skill, rather they need great grace from God, since the frailty of the flesh fights when stirred up against the archangel with battles of so many thousands of years.
Commentary on the Song of SongsSolomon is interpreted as "the peaceful one." What then is understood by Solomon, if not Christ, of whom it is written: "He himself is our peace, who made both one" (Ephesians 2:14)? We therefore make a bed for Solomon when we cease entirely from the anxieties of the world, when we willingly rest in the desire of Christ alone, and cleanse our heart from every earthly desire so that he may rest with us. Now if the number ten is multiplied by six, sixty is of course completed. By ten, therefore, we understand the Decalogue of the law; by six, however, we understand this entire time which we see revolving in six working days. By the sixty mighty ones, therefore, we understand all the perfect who were before us in the Church; who, since they fulfilled the ten precepts of the law in the six days all the more strongly as they did so more spiritually, completed, as it were, the number sixty. These surround the bed of Solomon, because they fortify the holy mind in which Christ rests with their words and examples, by which they repel enemies coming to the entrance of the mind, while they sustain that mind by their examples and instruct it by their writings.
Commentary on the Song of Songs, Chapter 3They all hold a sword, being expert in war: every man [has] his sword upon his thigh because of fear by night.
πάντες κατέχοντες ῥομφαίαν, δεδιδαγμένοι πόλεμον, ἀνὴρ ρομφαία αὐτοῦ ἐπὶ μηρὸν αὐτοῦ ἀπὸ θάμβους ἐν νυξί.
всѝ и҆мꙋ́ще ѻ҆рꙋ̑жїѧ, наꙋче́ни на бра́нь: мꙋ́жъ, ѻ҆рꙋ́жїе є҆гѡ̀ на бедрѣ̀ є҆гѡ̀ ѿ ᲂу҆́жаса въ но́щехъ.
Each man has his sword on his thigh, etc. By the thigh, carnal propagation is usually designated; hence it is written: All the souls that came out of the thigh of Jacob were seventy (Exod. I). Soldiers of Christ have a sword over their thigh when they suppress the movement of carnal desires with the severity of the spiritual word. And this is because of the night terrors, that is, lest they be struck down by the traps of the ancient tempter if they are found secure and unarmed, lest, having been overwhelmed, the bed of the true Solomon, which they ought to have guarded, be defiled; this applies to both beds of the eternal King that we mentioned, that is, both the present peace of the Church and the future one can equally be understood. For holy teachers fear lest the status of the present Church be violated by the darkness of heretics; they fear, those who have accustomated to open the eye of the mind to the contemplation of future joys, lest the light of divine revelation be obscured in them by the nocturnal disturbance of demonic perturbation. But if the strongest from Israel, in whom there is no deceit, who are the most skillful in wars, have a sword over their thigh because of the night terrors, what should I and those like me do? With how much fear should we serve the Lord, who are less skilled in spiritual combat and less strong in performing the things we speak of? One refuge alone remains for us, to adhere to Him, to place our hope in Him whom we know cannot be overcome, to seek His protection with the prophet, often saying: The Lord is my light and my salvation, whom shall I fear? (Psalm XXXVI). My light, indeed, to train me for battle; my salvation, to make me strong and invincible in battle. For if we persist in preaching, perhaps we too will deserve to hear with the same prophet. His truth will surround you with a shield; you will not fear the terror of the night (Psalm XC). Some strong ones who surround the bed of Solomon interpret this over the angels, who fight against the aerial powers for the peace of the holy Church, whose understanding seems to contradict what is said: Each man has his sword on his thigh; for how can they suppress the enticement of the flesh with the sword of continence, or assess it, who have no nature of flesh from which they subsist? So the Church, coming from the Gentiles, says, Behold the bed of Solomon, seventy strong ones surround it from the strongest of Israel, and so forth; as if to clearly say: Why are you surprised, O daughters of Jerusalem, that is, believing people from Judea, that I ascend through the desert in the manner of sweet-smelling spices of virtues? See that the king, to whose company I hasten, is peaceful, that bed of his inner peace is safe from the snares of the wicked and accessible only to the good, towards which I strive to arrive. But if it delights to hear, I will recount even more of his riches.
Commentary on the Song of SongsThese hold swords and stand forth most learned in warfare, because while they fulfill the word of God in deed, what they know in their heart, ever more and more learned, they conquer their enemy — namely, the devil — by wisdom and strength. For by the sword, the word of God is signified, and by the hands with which they hold the swords, their very deeds are represented. Of these it is well added: "Every man's sword upon his thigh, because of fears in the night." What do we understand by the sword, if not the rigor of their way of life; and what by the thigh, if not the appetite of the flesh? Therefore all the elect who have already advanced to the perfection of life always carry a sword upon their thigh, because by the rigor of their way of life they continually break the appetite of the flesh, lest the enemy whom they fear in the night of this world, coming suddenly, should find a soft entrance, and through the softness of pleasure should lead them to graver sins all the more easily the more pleasure-seeking he finds them. Concerning the praise of Solomon, it is further added:
Commentary on the Song of Songs, Chapter 3King Solomon made himself a litter of woods of Lebanon.
φορεῖον ἐποίησεν ἑαυτῷ ὁ βασιλεὺς Σαλωμὼν ἀπὸ ξύλων τοῦ Λιβάνου·
Ѻ҆́дръ сотворѝ себѣ̀ ца́рь соломѡ́нъ ѿ древе́съ лїва́нскихъ.
King Solomon made himself a palanquin, etc. It is called a palanquin because it carries the bodies of those seated or reclining at a banquet, or because it is usually carried from place to place according to the opportunity of the times. The holy Church is rightly compared to this, as it lifts believers to the feast of eternal happiness and is carried throughout the entire world by the ministry of its preachers. But the Lord made this palanquin for Himself from the woods of Lebanon, because He built the Church from souls strong in spirit and steadfast in constancy. Indeed, the woods of Lebanon excel greatly in height, appearance, and their incorruptible nature.
Commentary on the Song of SongsThe timbers of Lebanon are declared to be imperishable. Therefore King Solomon made himself a litter from the timbers of Lebanon, because, according to the grace of His foreknowledge, Christ built the holy Church from saints who would endure forever.
Commentary on the Song of Songs, Chapter 3He made the pillars of it silver, the bottom of it gold, the covering of it scarlet, in the midst of it a pavement of love, for the daughters of Jerusalem.
στύλους αὐτοῦ ἐποίησεν ἀργύριον καὶ ἀνάκλιτον αὐτοῦ χρύσεον· ἐπίβασις αὐτοῦ πορφυρᾶ, ἐντὸς αὐτοῦ λιθόστρωτον, ἀγάπην ἀπὸ θυγατέρων ῾Ιερουσαλήμ.
Столпы̀ є҆гѡ̀ сотворѝ срє́брѧны и҆ восклоне́нїе є҆гѡ̀ зла́то: восхо́дъ є҆гѡ̀ багрѧ́нъ, внꙋ́трь є҆гѡ̀ ка́менїе по́стлано, любо́вь ѿ дще́рей і҆ерⷭ҇ли́мскихъ.
Therefore, when the bride reaches the rest of the bridegroom, they sing a wedding song, saying to the daughters of Jerusalem: Go forth and see King Solomon, in the crown with which his mother crowned him on the day of his wedding. They sing the wedding hymn and invite the other powers of heaven, or souls, to see the love that Christ has for the daughters of Jerusalem. Hence, he merited to be crowned by his mother as the son of charity, as Paul shows, saying: For he has delivered us from the power of darkness and has transferred us into the kingdom of his beloved Son.
On Isaac and the Soul, 5.46He made its columns of silver. James, Cephas, and John, who seemed to be columns. He made these columns of silver, in truth, because He established holy teachers in the splendor of the heavenly word to confirm the faith and to uplift the state of the Church.
Commentary on the Song of SongsIts recliner of gold. He made a recliner in the palanquin when He promised the faithful the hope of perpetual rest. "Take my yoke upon you," He says, "and learn from me, for I am gentle and humble in heart, and you will find rest for your souls" (Matthew XI). And He made this recliner of gold because He prepared for us the resplendent glory of the eternal divine vision. Hence it is said, "Whoever loves me will be loved by my Father; and I will love him and manifest myself to him" (John XIV).
Commentary on the Song of SongsIts ascent of purple. True purple is dyed with the blood of shellfish. Therefore, the ascent of Solomon's palanquin is purple because our King and Lord loved us and washed us from our sins in His own blood (Revelation I). And no ascent to this palanquin is found but purple, because no one enters the Church unless imbued with the sacraments of the Lord's passion. Hence He Himself said, "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day" (John VI).
Commentary on the Song of SongsIn the midst of love He established it, etc. With that very love with which He suffered for us: for no one has greater love than this, that someone lay down his life for his friends (John 15). And as the Apostle says, But God commends His love toward us in that, while we were yet sinners, Christ died for the ungodly (Rom. 5), for through this middle part He prepared His Church's stratum place, where faithful souls might rest softly, because He filled it entirely within with the love of heavenly things. And this is what He added, For the daughters of Jerusalem, that is, for the souls burning with the desire of heavenly things. For as much as God commended His love toward us by suffering for us, He kindled more souls to love Him in return and to suffer for Him. The purple ascent can also be specially understood in those who shed their blood for Christ. They are rightly said to have ascended to the golden headrest by the purple ascent, because they reached the love of perpetual rest through the labor, the art of tribulation. To whom it aptly applies what follows, because He established it in the midst of love. For this reason, they are ready to shed their blood for the heavenly King, because He inflamed their hearts, which are the middle part of His couch, with His love. Whence the Apostle, while describing the purple ascent of the couch, said: But we also glory in tribulations, knowing that tribulation works patience, patience works proof; immediately he took care to add about the golden headrest, saying: Proof however works hope, and hope does not disappoint. And then he concluded about the love, with which the middle is established, because the love of God is shed abroad in our hearts (Rom. 5). Therefore, to the daughters of Jerusalem who are amazed and praising the Church from the nations, which ascends to heaven like a colonnade of smoke from aromatic spices, He Himself returns the reasons for His ascent, explaining that the bed of the peaceful king to which He hastened, is safe from the incursions of evil; and that His couch, where He hopes to be refreshed, although the ascent is arduous, nevertheless has a headrest shining like gold; and established in the midst of His love, for which reason He hastens to ascend, knowing that God is love, and he who abides in love, abides in God, and God in him (1 John 4). With these words having been said, in a wonderful and proper order, after narrating the gifts of His King, He also begins to extol His own appearance and adornment, inviting everyone to see this, and after He has been called Himself, He also takes care to call others, having taken up the task of evangelizing, while it is subsequently added:
Commentary on the Song of SongsThere is a place between fear and security, as between the left and the right, namely the middle place of hope, in which the mind and conscience, with the soft bedding of charity laid beneath, rests most sweetly. And perhaps in what follows in this very canticle, this place will have been designated, where in the description of the litter of Solomon among other things you have: "The middle he spread with charity on account of the daughters of Jerusalem" (Song 3:10). For he who feels himself singularly established in hope no longer serves in fear, but rests in charity.
Sermons on the Song of Songs, Sermon 51We should think that the use of gold denotes spiritual union, which is precious and divine. For, to demonstrate the union of God and humankind, the ark in the desert was also covered within and without by gold. The purple signifies that number of persons who are called to the kingdom. And when someone believes, at that moment Christ is received in the heart, who is a precious pearl. For it says that he made a litter for himself from the daughters of Jerusalem on account of love alone: "For God so loved the world that he sent his only-begotten Son, that all who believe in him would not perish but have eternal life."
FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 3:10Every king is proclaimed by soldiers. It was fitting that Jesus also, in figure, be crowned by soldiers. For this reason Scripture says in the Canticles: "Daughters of Jerusalem, come forth and look upon King Solomon in the crown with which his mother has crowned him." But the crown was also a mystery, for it was a remission of sins and release from the sentence of condemnation.
Catechetical Lecture 13:17No one can adequately grasp the terms pertaining to God. For example, "mother" is mentioned in the Song in place of "father." Both terms mean the same, because there is neither male nor female in God. For how can anything transitory like this be attributed to God? But when we are one in Christ, we are divested of the signs of this difference along with the old person. Therefore every name equally indicates God's ineffable nature; neither can "male" nor "female" defile God's pure nature. Because of this, the father mentioned in the gospel parable prepares a wedding. The prophet says of God, "You have placed on his head a crown of precious stones." Hence the Song says that a crown is placed upon the bridegroom by his mother. Since the nuptials and bride are one, one mother places the crown upon the bridegroom's head. Neither does it make much difference whether one calls the Son of God the only begotten God, or the Son of his love. According to Paul, each name has the capacity to be a bridal escort that leads the bridegroom to dwell in us.
HOMILIES ON THE SONG OF SONGS 7He made its columns of silver, because He gave preachers to that same Church, whom He strengthened with the great uprightness of justice so that they might sustain it by their examples, and adorned with the brilliance of eloquence, as with the splendor of silver, so that they might instruct through their preaching. He made a golden reclining seat, because when He shone forth in the hearts of the perfect, He showed them the power of His divinity through contemplation. In which contemplation, when He displayed to them the beauty of heavenly joys, He composed, as it were, a reclining seat of gold, because He provided a place in which they might rest and be refreshed. This reclining seat is rightly said to be golden, because wisdom is better than all riches, and all things that are desired cannot be compared to it (Prov. 8:11). This reclining seat is reached through many labors, ascended through many tribulations, so that, if necessary, even the shedding of blood is permitted. Therefore the ascent is rightly said to be purple. For when the holy martyrs handed over their bodies to torments for the sake of eternal life, when they patiently endured scourges, the rack, fires, swords, and other innumerable tortures, did they not ascend to that reclining seat, that is, to the blessed life, by a purple ascent? But what are we wretches doing, who are not silver columns in this litter, because we neither sustain the holy Church by our examples nor teach by our preaching? We do not have a golden reclining seat in it, because, entangled in earthly thoughts, we do not rise up through contemplation to the splendor of wisdom. We do not even know the purple ascent, because, devoted to pleasures, we refuse to bear labors and persecutions for eternal blessedness. We are somewhat consoled by what follows concerning this litter: He paved the middle with love, for the daughters of Jerusalem. For what do we understand by the daughters of Jerusalem, since he said not sons but daughters, except us weak ones, who in the Church are not men but women, because we do not struggle bravely against vices, do not resist manfully, but submit in womanly fashion? For Jerusalem is interpreted as "vision of peace," by which the Church, which is our mother, is designated, because she continually contemplates perpetual peace. If, therefore, we are not silver columns in the King's litter, if we do not have a golden reclining seat, if we cannot ascend by the purple ascent, let us at least hold fast to love, which is common to all the elect and placed, as it were, in the middle. Through this, indeed, King Solomon recognizes us as being in his litter, because in it, along with the silver columns, along with the golden reclining seat, along with the purple ascent, he also paved the middle with love for the daughters of Jerusalem, because we arrive at the same blessedness of the Bridegroom together with the members of the Church, if we maintain unwearied love. There follows:
Commentary on the Song of Songs, Chapter 3It is written that there was put on him a crown of thorns. Of this hear in the Canticles the voice of God the Father marveling at the iniquity of Jerusalem in the insult done to his Son: "Go forth and see, you daughters of Jerusalem, the crown with which his mother has crowned him."
COMMENTARY ON THE APOSTLES' CREED 22Go forth, ye daughters of Sion, and behold king Solomon, with the crown wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart.
θυγατέρες Σιών, ἐξέλθατε καὶ ἴδετε ἐν τῷ βασιλεῖ Σαλωμὼν ἐν τῷ στεφάνῳ, ᾧ ἐστεφάνωσεν αὐτὸν ἡ μήτηρ αὐτοῦ ἐν ἡμέρᾳ νυμφεύσεως αὐτοῦ καὶ ἐν ἡμέρᾳ εὐφροσύνης καρδίας αὐτοῦ.
Дщє́ри сїѡ̑ни, и҆зыди́те и҆ ви́дите въ царѝ соломѡ́нѣ въ вѣнцѣ̀, и҆́мже вѣнча̀ є҆го̀ ма́ти є҆гѡ̀ въ де́нь ѡ҆брꙋче́нїѧ є҆гѡ̀ и҆ въ де́нь весе́лїѧ се́рдца є҆гѡ̀.
Go forth, and see, daughters of Zion, King Solomon. The daughters of Zion are also the daughters of Jerusalem, that is, souls longing for the joys of the heavenly homeland. For Zion means watchtower, or the watchman, Jerusalem means vision of peace: both names fittingly apply to the inhabitants of the same heavenly city, where they enjoy eternal peace and always behold the face of their Creator. Therefore, go forth, he says, daughters of Zion, and see King Solomon. Go forth from the tumultuous life of the world so you may be able to see the King of Peace; go forth in mind and action from the midst of Babylon, you who desire to have a part in the heavenly Jerusalem, according to the command of that true Solomon, who says: Come out of her, my people, that you be not partakers of her sins; thus he himself, wishing to separate us from the company of the world and to provoke us to heavenly joys, willed to suffer outside the city walls for our sake, as the Apostle beautifully and fully explains, saying: Jesus, to sanctify the people through his own blood, suffered outside the gate, let us then go to him outside the camp, bearing his reproach. For here we have no lasting city, but we seek the one to come (Hebrews 13). And because our Lord Jesus Christ must be confessed to be not only the true Son of God but also the true Son of Man: the Son of God indeed eternally born before the ages; the Son of Man, in time made at the end of the ages, rightly, after it was said: See, daughters of Zion, King Solomon, it was immediately added.
Commentary on the Song of SongsIn the diadem with which his mother crowned him. For this is clearly to say, "Behold the Lord in the humanity which, taken from the Virgin mother, he placed at the right hand of the paternal majesty." Indeed, his mother crowned him with a diadem when the blessed and undefiled virgin, conceiving by the Holy Spirit, provided to him from her flesh the material of that most holy flesh, in which appearing to the world and dwelling among us, he would destroy the reign of death by dying and restore life to us by rising again, and by ascending to the heavens, would exalt it with the glory of the everlasting kingdom. Therefore, the daughters of Zion, seeing King Solomon in his natural beauty, also marvel at the diadem with which his mother crowned him, because the elect, believing and confessing the glory of the Son of God equal to the Father and the Holy Spirit, also recognize the assumption of the human nature in which he overcame the dominion of death to be clarified forever, not by the power of his own substance, but by the work of the Word who assumed it, that is, the only Son of God; whose vision of the diadem, one of the daughters of Zion, herself most noble and already departing from the bounds of earthly desire, admiringly said, "But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death" (Hebrews 2).
Commentary on the Song of SongsOn the day of her betrothal, etc. At the time of his incarnation, when he proceeded from the virginal womb to marry the Church, as a bridegroom from his chamber, it was a day of the joy of his heart, for he rejoiced that through the dispensation of his incarnation the world would be brought to the knowledge and vision of eternal divinity. Hence, when many flocked to his faith, it is written: "At that hour he rejoiced in the Holy Spirit and said, 'I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent, and revealed them to little ones' (Luke 10). Hence the Redeemer himself, having led humanity through his blood to the heights, speaks to the citizens of heaven, saying, 'Rejoice with me, for I have found my sheep that was lost' (Luke 15). Because therefore the daughters of Jerusalem, marveling at the coming of the bride, said, 'Who is she who comes up through the desert,' and so on; she aptly praises the bed, praises the litter of the bridegroom, and finally praises the bridegroom himself, to whose embrace she hastens. She remembers the humanity assumed for her in God, which at the time of her response created the mystery of the incorrupt mother; so that it shows she rightfully aspires to the glory of his divine vision, for which he himself would have taken on the habit of human nature. Hence rightfully, she, who so subjugated herself to the praises of her Redeemer, who invites her own cohorts, namely the daughters of Zion, to praise with maternal affection, also received a worthy recompense of praise from that same bridegroom and Redeemer; to whose voice it is joined.
Commentary on the Song of SongsThe church forged from the Gentiles says this: "Go forth and see." But what it calls the day of his wedding is the day of his passion, when he married the church by his blood.
FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 3:11The blessed Mary, Mother of Christ, is believed to be she who crowned him with a diadem, because he himself assumed our humanity from her, as is recounted in the Gospel (Matt. 1). And this is said to have taken place on the day of his betrothal and on the day of the gladness of his heart, because when the only-begotten Son of God wished to unite his divinity to our humanity, when by his good will he was pleased to take his Church to himself at the appointed time, then with the exultation of love he willed to take on our flesh from the Virgin Mother. Living in her with sufferings for a time, he rejoiced exceedingly over our redemption. But since a diadem is assumed for glory, while in the taking on of humanity not glory but humility of the Word of God is recognized, how is he said to have been crowned with our humanity as with a diadem? Yet since his very incarnation was truly our glory—because we are his members through the communion of the body—Scripture rightly foretold the diadem of the members upon the head. Here, therefore, because he is praised by the bride, he in turn deigns to praise the bride, saying:
Commentary on the Song of Songs, Chapter 3
By night on my bed I sought him whom my soul loves: I sought him, but found him not; I called him, but he hearkened not to me.
ΕΠΙ κοίτην μου ἐν νυξὶν ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή μου· ἐζήτησα αὐτὸν καὶ οὐχ εὗρον αὐτόν· ἐκάλεσα αὐτόν, καὶ οὐχ ὑπήκουσέ μου.
На ло́жи мое́мъ въ но́щехъ и҆ска́хъ, є҆го́же возлюбѝ дꙋша̀ моѧ̀, и҆ска́хъ є҆го̀, и҆ не ѡ҆брѣто́хъ є҆гѡ̀: воззва́хъ є҆го̀, и҆ не послꙋ́ша менѐ.
"In my bed, I sought the one whom my soul loves during the nights." Whoever seeks well, let them seek in their bed, let them seek during the nights, neither on holidays nor on nights of rest. Let no time be vacant from the duty of piety; and if it does not find it at first, let it continue in seeking. ... And since we see heavenly mysteries prefigured in the Gospel on earth, let us come to that Mary, let us come also to Magdalene. Let us consider how they sought Christ in the bed of his body, in which he lay dead, on the nights when the angel said to them: You seek Jesus who was crucified; he is not here, for he has risen. Why, therefore, do you seek the living among the dead? What do you seek in the tomb of one who is already in heaven? What do you seek in the chains of universal imprisonment, who breaks the chains? This is not a tomb, but a dwelling place. Therefore, one of them said: I sought him, but did not find him.
On Isaac and the Soul, 5.38, 42Let us follow him by day, the present day of the church, which Abraham saw and was glad. This is why we follow Christ during the day; for he will not be found by night. "Upon my bed," Scripture says, "by night I sought him whom my soul loves. I called him, but he gave no answer."
Concerning Virginity 8:45A Subtle Disputation Concerning the Image, or the Word of God, and the Soul Which Is to the Image: and Concerning the Error of Gilbert, Bishop of Poitiers.
1. Certain of you, as I have learned, bear it with less than a fair spirit that behold, now for several days, while it delights us to dwell upon the wonder and admiration of the mysteries, the discourse which we have administered has been seasoned either with no salt of moral teaching, or with exceedingly little. This indeed is beyond our custom. But may it be permitted to revisit those things which have been said? I do not proceed unless I first review all things. Come, say, if you remember, from what place in Scripture this defrauding began, that I may take up the matter again from there. It is mine to repair the losses — nay, it is the Lord's, from whom we presume all things. From what beginning, then, must we resume? Perhaps from this: "In my bed by night I sought him whom my soul loves" (Song 3:1)? Unless I am mistaken, it is from there. From that point and onward my one concern has been, having dispersed the dense fog of these allegories, to bring into the light the secret delights of Christ and the Church. Therefore let us return to investigating the moral senses. For what shall be profitable to you cannot be wearisome to me. And this will fittingly be done if the things that have been said concerning Christ and the Church we assign no less to the Word and the soul.
2. But someone says to me: Why do you join these two together? For what has the soul to do with the Word? Very much in every way. First indeed, because there is so great a kinship of natures, that the one is the image, and the other is made to the image. Then, because likeness bears witness to the kinship. For the soul was made not only to the image, but also to the likeness. You ask in what it is like? Hear first concerning the image. The Word is truth, is wisdom, is justice: and this is the image. Of what? Of justice, of wisdom, and of truth. For this image is justice from justice, wisdom from wisdom, truth from truth, as it were light from light, God from God. The soul is none of these things, because it is not the image. Yet it is capable of them, and desirous of them, and perhaps on that account it is to the image. A lofty creature, bearing the mark of majesty indeed in its capacity, and of rectitude in its desire. We read that "God made man upright" (Eccl 7:30), which also its great capacity, as has been said, proves. For it is necessary that what is to the image agree with the image, and not participate in vain in the name of the image, just as the image itself is not called image by a mere or empty name. You have indeed concerning him who is the image, that "being in the form of God, he did not consider it robbery to be equal with God" (Phil 2:6). Where certainly both his rectitude in the form of God, and his majesty in the equality, are indicated to you: so that when rectitude is compared to rectitude, and greatness to greatness, that which is to the image and the image may appear to correspond to each other harmoniously on both sides; just as the image also no less corresponds in both respects to him whose image it is. For he is the one of whom you have heard holy David singing in the psalms, now indeed: "Great is our Lord, and great is his power" (Ps 146:5); and now: "The Lord our God is upright, and there is no iniquity in him" (Ps 91:16). From this upright and great God, his image has it that it too is upright and great: the soul has it, which is to the image.
3. But I say: Does the image, then, have nothing more than the soul which is to the image, since we assign greatness and uprightness to the latter as well? Very much more. The soul received these according to measure, the image according to equality. Is this not more? Consider also another thing. To the soul, both of these were bestowed either by creation or by gracious condescension; to the image, by generation. And that this is more magnificent admits no doubt. But neither let anyone deny that this too is more eminent: that whereas both belong to the soul from God, to the image they belong also of God, that is, of the substance of God. For the image is consubstantial with God, and everything which he is seen to impart to his image is substantial to both, not accidental. Attend yet to one thing more, in which the image stands out not a little. Greatness and uprightness (and who does not know that these two differ from each other by nature?) are one in the image. Nor is this alone: they are one also with the image. For to the image, to be upright is not merely the same as to be great, but also to be great and upright is the same as to be. It is not so with the soul. Both its greatness and its uprightness are diverse from it, and diverse from each other. For if, as I taught above, the soul is great in that it is capable of eternal things, and upright in that it desires heavenly things: the soul which does not seek or savor the things that are above, but the things that are upon the earth, is plainly not upright, but crooked, even though on account of this it does not cease to be great, remaining as it does even so capable of eternity. For it will never at any time not be capable of eternity, even if it never shall have been actually possessing it, so that it may be as it is written: "Surely man passes through as an image" (Ps 38:7); yet only in part, so that the eminence of the Word may be apparent from its very wholeness. For in what respect could the Word fall from being great or upright, since it so possesses these things that it is what it has? Or it is in part for this reason: lest, if the soul were deprived of the whole, no hope of salvation would remain. For if it should cease to be great, it would also cease to be capable. For the greatness of the soul, as I said, is estimated from its capacity. But what could it hope for, of which it were not capable?
4. And so through the greatness which it retains even when uprightness is lost, man passes through as an image, limping as it were on one foot, and become an alien son. For of such I believe it was said: "The alien sons have lied to me, the alien sons have grown old, and they have limped from their paths" (Ps 17:48). Fittingly they are called alien sons: for sons, on account of the greatness they have retained; aliens, on account of the uprightness they have lost. Nor would he have said "they limped," but rather "they fell," or something similar, if men had entirely put off the image. But as things stand, according to greatness indeed man passes through as an image; but as far as uprightness is concerned, as one limping, he is troubled and cast down from the image, Scripture speaking thus: "Surely man passes through as an image; but indeed he is troubled in vain." In vain altogether: for it follows: "He heaps up treasure, and knows not for whom he gathers it" (Ps 38:7). Why does he not know, unless because, bending himself down to these lowest and earthly things, he heaps up earth for himself? Assuredly he does not know, concerning those things which he commits to the earth, for whom he gathers them: whether for the moth that destroys, or for the thief that digs through; for the enemy that plunders, or for the fire that devours. And thence that lamentable voice from the psalm belongs to the wretched man bending himself down and brooding over the things that are upon the earth: "I am made wretched and bowed down utterly; all the day long I went about in sadness" (Ps 37:7). In himself indeed he experiences the truth of that sentence of the Wise Man: "God made man upright, but he has entangled himself in many sorrows" (Eccl 7:30). And immediately the voice of mockery comes to him: "Bow down, that we may pass over" (Isa 51:23).
5. But whence have we come to this point? From this, surely: when we wished to teach that the upright and the great (by which twofold good we had defined the image) are neither one in the soul, nor one with the soul, just as we taught with equally faithful assertion that they are one in the Word and with the Word. And concerning uprightness indeed, from what has been said it is clear that it is diverse both from the soul and from the soul's greatness: since even when uprightness does not exist, both the soul remains, and remains great. But whence will the diversity of greatness and the soul be shown? For it cannot be shown from the same place whence the diversity of uprightness and the soul was demonstrated, since the soul cannot be deprived of its greatness as it can of its uprightness. Nevertheless, the soul is not its own greatness. For even though the soul is not found without its greatness, that greatness itself is nevertheless found also outside the soul. You ask where? In the angels. For the angels are great from the same source from which the greatness of the soul is established, namely from the capacity for eternity. But if the soul was established to differ from its uprightness by the fact that it can lack it, why should it not equally be clear that it is diverse from its greatness too, which it cannot claim as belonging to itself alone? Since, then, the one is not in every soul, and the other is not in the soul alone, it is evident that both differ from it without distinction. Again, no form is the thing of which it is the form. But greatness is a form of the soul. Nor is it not a form because it is inseparable from it. For this is true of all substantial differences, this is true not only of the most proper properties, but also of certain proper attributes, and also of innumerable other forms. Therefore the soul is not its own greatness, no more than the crow is its own blackness, than snow is its own whiteness, than man is his own risibility or rationality: even though you will never find a crow without blackness, nor snow without whiteness, nor a man who is not both risible and rational. So too the soul and the soul's greatness, even though inseparable, are nevertheless diverse from each other. How are they not diverse, when the one exists in a subject, and the other is the subject and substance? Only the supreme and uncreated nature, which is the Trinity, God, claims for itself this pure and singular simplicity of its essence, such that neither one thing and another, nor yet here and there, nor even now and then, is found in it. For remaining in itself, what it has, it is; and what it is, it is always and in one manner. In it both many things are brought back into one, and diverse things into the same, so that it neither takes plurality from the number of things, nor experiences alteration from their variety. It contains all places, and arranges all things in their proper places, itself contained nowhere by places. Times pass beneath it, not for it. It does not await things future, nor recollect things past, nor experience things present.
6. Let them depart from us, dearest ones, let them depart — these new men, not dialecticians, but heretics — who most impiously argue that the greatness by which God is great, and likewise the goodness by which he is good, and the wisdom by which he is wise, and the justice by which he is just, and lastly the divinity by which he is God, is not God. By divinity, they say, God is God, but the divinity is not God. Perhaps the divinity does not deign to be God, which is so great as to make God. But if it is not God, what is it? For either it is God, or something which is not God, or nothing. Certainly you do not grant it to be God, but neither, I think, will you grant it to be nothing, which you confess to be so necessary to God that not only can God not exist without it, but that he is it. But if it is something which is not God: it will be either less than God, or greater, or equal. But how can that be less, by which God is God? It remains that you must confess it either greater or equal. But if greater, then it is the supreme good, not God; if equal, there are two supreme goods, not one: both of which the catholic sense rejects. Now concerning greatness, goodness, justice, and wisdom, we hold the same in all respects as concerning divinity: they are one in God, and one with God. For he is not good from one source and great from another, nor just or wise from one source and great and good from another, nor finally all these things at once from one source and God from another, and this last from nothing other than himself.
7. But the heretic says: What? Do you deny that God is God by his divinity? No, but I assert nonetheless that that same divinity, by which he is God, is God, lest I should assent that something more excellent than God exists. For I say also that he is great by his greatness, but one which is himself, lest I should posit something greater than God; and I confess him good by his goodness, but not by any other than he himself is, lest I should seem to have found something better than him; and concerning the rest in this manner. Securely and gladly I proceed with unimpeded foot, as they say, into the opinion of him who said: "God is great by no other greatness than that which is what he himself is. Otherwise that greatness will be greater than God." This is Augustine, the most powerful hammer of heretics. If therefore anything can be said properly of God, it will be said more rightly and more fittingly: God is greatness, goodness, justice, wisdom, than: God is great, good, just, or wise.
8. Whence not undeservedly, at the recent council which Pope Eugenius held at Reims, both to him and to the other bishops that exposition appeared perverse and altogether suspect, which was found in the book of Gilbert, Bishop of Poitiers, in which he commented on the words of Boethius concerning the Trinity — words most sound and catholic indeed — in this manner: "The Father is truth, that is, true; the Son is truth, that is, true; the Holy Spirit is truth, that is, true. And these three together are not three truths, but one truth, that is, one true." O obscure and perverse explanation! How much more truly and soundly he would have said the reverse: The Father is true, that is, truth; the Son is true, that is, truth; the Holy Spirit is true, that is, truth. And these three are one true, that is, one truth. Which indeed he would have done, had he deigned to imitate the holy Fulgentius, who says: "For the one truth of the one God — nay, the one truth which is the one God — does not permit the worship and service of the Creator and the creature to be joined together." A good corrector, who would speak most truthfully concerning truth, who would think piously and in a catholic manner concerning the true and pure simplicity of the divine substance, in which there can be nothing which is not that substance itself, and that substance is God. Although in certain other places more plainly that book of the aforesaid bishop was seen to depart from the rectitude of faith; of which, by way of example, I set down yet one more. For when the author said, "When it is said, God, God, God, it pertains to substance," our commentator added, "Not the substance which is, but by which he is." God forbid that the catholic Church should assent to this: namely, that there is a substance, or any thing at all, by which God is, and which is not God!
9. But we no longer say these things against him personally; for in that same assembly, humbly acquiescing in the judgment of the bishops, he condemned with his own mouth both these and the other things found worthy of reproof. Rather, it is on account of those who are reported still to transcribe and eagerly read that book — contrary indeed to the apostolic interdict promulgated there — persisting more contentiously in following the bishop in that wherein he himself did not stand, and preferring to have him as a master of error rather than of correction. But not only for their sake, but also for yours: having taken occasion from the difference between the image and the soul which is made to the image, I thought it worthwhile to make this excursus, so that if any perhaps have at some time drunk something from stolen waters, which seem sweeter (Prov 9:17), having taken the antidote, they may vomit it up, and with the stomach of the mind purged, approaching what remains to be said concerning the likeness according to our promise, they may now draw purer things in joy not from our own, but from the fountains of the Savior, the Bridegroom of the Church, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 80On the Fitness and Likeness of the Soul to the Word According to Identity of Essence, Immortality of Life, and Freedom of Choice.
1. The affinity of the soul to the Word was inquired into before, and that indeed necessarily. For what agreement is there between so great a majesty and so great a poverty, that in the manner and love of spouses, as if on equal terms, that sublimity and that humility should be reported to embrace one another? For if we say this truly, there is a very joyful confidence; if falsely, a very punishable audacity. Therefore it was necessary to inquire about the fitness of these two: and indeed much has already been found, but not all. For who, even if exceedingly dull, does not see how closely the image and that which is according to the image look upon one another from nearby? Of which two things, one was assigned to one and the other to the other by yesterday's discourse, if you recall. Nor was the closeness demonstrated there only from the image, but also from the likeness, except that in what or in which things that likeness chiefly consists has not yet been declared by us. Come, let us now attend to this declaration, so that the more fully the soul recognizes its own origin, the more it may blush at having a degenerate life; or rather, what it discovers to have been vitiated by sin in its nature, it may strive to reform by diligence; so that, governing itself worthily of its lineage, by God's gift indeed, it may confidently approach the embraces of the Word.
2. Let it observe therefore, from this inborn character of the divine likeness, that there belongs to it that natural simplicity of its own substance, by which for it to be is the same as to live, even if not the same as to live well or to live blessedly, so that there is a likeness, not an equality. A close step, yet still a step. For it is not of one and the same excellence or equal height, to have being be the same as living, and likewise to have being be the same as living blessedly. Therefore if the latter belongs to the Word on account of its sublimity, and the former to the soul on account of likeness, with the eminence of the Word preserved, the affinity of natures is manifest, the prerogative of the soul is manifest. And that what is said may become more plain: to God alone, being is the same as blessed being; and this is the first and purest simplicity. But the second is like to this, namely to have being be the same as living; and this belongs to the soul. From this, even if from a lower step, one can ascend not only to living well, but even to living blessedly: not because even then being will be the same as blessed being for the one who has arrived there; inasmuch as one may thus glory on account of the likeness, yet on account of the disparity may always have cause for all one's bones to say: "Lord, who is like you?" (Ps 35:10). Nevertheless a good step for the soul, from which alone one ascends to the blessed life.
3. For there are living things, and of these two kinds: those that sense and those that do not sense. Furthermore, sensible things are preferred to insensible, and to both is preferred the life by which one both lives and senses. Life and a living thing will not stand equally on one step; much less life and those things which are without life. The soul is life, living indeed, but not from any other source than itself; and on that account not so much a living thing as life itself, if we speak properly of it. Hence it is that when infused into a body it vivifies it, so that the body, from the presence of life, is not life but a living thing. Whence it is clear that not even for a living body is living the same as being, since it can be and yet not live at all. Much less will those things which are devoid of life rise to this step. But neither will everything that is called or is life straightaway be able to reach this point. There is the life of cattle, there is also the life of trees: the one endowed with sense, the other lacking it. Yet for neither is being the same as living: since, as indeed is the opinion of many, they existed previously in the elements before the one existed in limbs or the other in branches. But according to this, when they cease to vivify, they cease at the same time to live, but not also to be. They are dissolved and broken apart equally, as things not merely bound but also compounded together. For none of these is one simple thing, but consists of many parts. And therefore it is not reduced to nothing, but flies apart into its parts, so that each part may return to its own principle; for example, air to air, fire to fire, and the rest in this manner. By no means therefore is being the same as living for such a life, which exists even when it does not live.
4. Furthermore, none of those things for which being is not the same as living will at any time advance or emerge to living well and blessedly: inasmuch as it could not even arrive at this lower step. Alone, she who is known to stand in this very step, the soul of man, was created in that dignity — a life from Life, a simple from the Simple, an immortal from the Immortal — so that she is not far from the highest step, where, namely, being is the same as living blessedly, on which alone stands the blessed and alone powerful one, the King of kings and Lord of lords. The soul received therefore in its creation, if not being blessed, nevertheless the power to be blessed; and thus it approaches the highest step as closely as is permitted, yet does not reach it. For not even for the soul itself, as we said above, will being ever be the same as blessed being, not even when it will be blessed. We confess the likeness; we refuse the equality. For example: God is life, and the soul is life; similar indeed, but unequal. Similar, because it is life, because it lives by itself, because it is not only living but also vivifying, just as he too is all these things. But unequal, as much as the created from the Creator. Unequal, because just as it would not exist unless created by him, so it would not live unless vivified by him. I say it would not live, but by the spiritual life, not the natural. For by the natural life, even that which does not live spiritually must live immortally. But what kind of life is that, in which it would be better not to have been born than not to die from it! It is rather a death: and therefore more grievous, because it is a death of sin, not of nature. Finally, "the death of sinners is the worst" (Ps 34:21). Thus therefore the soul that lives according to the flesh is living yet dead; inasmuch as it would be good for it not to live at all, rather than to live thus. From which death, indeed a kind of living death, it will never rise, except through the word of life, nay rather through the Word who is life, living indeed and vivifying.
5. But in other respects the soul is immortal, and in this no less similar to the Word indeed, but not equal. For to such an extent does the immortality of the Godhead surpassingly excel, that the Apostle says of God: "Who alone has immortality" (1 Tim 6:16). Which I think was said for this reason, that God alone is by nature unchangeable, who says: "I am the Lord, and I do not change" (Mal 3:6). For true and complete immortality admits of change no more than it admits of an end, because all change is a certain imitation of death. For everything that is changed, while it passes from one state of being to another, in a certain way must die to what it is, so that it may begin to be what it is not. But if there are as many deaths as changes, where is immortality? And to this vanity the creature itself was subjected, not willingly, but on account of him who subjected it in hope (Rom 8:20). Nevertheless the soul is immortal; because since it is life to itself, just as there is no way it can fall from itself, so there is no way it can fall from life. But since it is established that it is changed by its own affections, let it recognize itself as similar to God in immortality in such a way that it knows a not inconsiderable part of immortality to be lacking in itself, yielding absolute and perfect immortality to him alone, with whom "there is no change, nor shadow of turning." Nevertheless, no small dignity of the soul has been discovered in the present discussion, which by a certain twofold closeness of nature is seen to approach the Word: by simplicity of essence and by perpetuity of life.
6. But indeed one more thing occurs, which I will by no means pass over: for it makes the soul no less distinguished and no less similar to the Word, and perhaps even more so. This is freedom of choice, a plainly divine something shining forth in the soul, as a gem in gold. From this there belongs to it, between good indeed and evil, and also between life and death, and likewise between light and darkness, both a knowledge of judging and an option of choosing; and if there are any other things which similarly appear to look upon one another from opposite sides regarding the disposition of the mind. No less among these very things a certain censorial arbiter (this is the eye of the soul) judges and discerns: just as an arbiter in discerning, so free in choosing. Whence it is also called free choice, because it is permitted to deal in these things according to the choice of the will. Hence man has the power to merit. For everything good or evil that you shall have done, which it was free not to do, is rightly reckoned to merit. And, just as not only he who was able to do evil and did not do it is justly praised, but also he who was able not to do good and did it; so he who was able not to do evil and did it does not lack bad merit, just as he who was able to do good and did not do it. But where there is no freedom, there is no merit. Therefore animals lacking reason merit nothing; because just as they lack deliberation, so also they lack freedom. They are driven by sense, carried by impulse, dragged by appetite. For they have no judgment by which to judge or govern themselves, nor even the instrument of judgment, that is, reason. Hence it is that they are not judged, because they do not judge. For by what reason should an account be required from those who have not received it?
7. This force from nature man alone does not suffer, and therefore alone among living things is he free. And yet, with the intervention of sin, he too suffers a certain kind of force, but from the will, not from nature, so that not even thus is he deprived of his inborn freedom. For what is voluntary is also free. And indeed through sin it has come about that the body which is corrupted weighs down the soul; but by love, not by weight. For the reason the soul can no longer rise by itself, though it could fall by itself, is the will, which, languishing and lying prostrate through the vitiated and vicious love of the corrupted body, does not at the same time admit the love of justice. Thus by a certain perverse and wondrous manner the will itself makes necessity for itself, changed as it is for the worse by sin: so that neither can the necessity, since it is voluntary, excuse the will; nor can the will, since it is enticed, exclude the necessity. For this necessity is in a certain way voluntary. It is a kind of flattering force, pressing while caressing, and caressing while pressing: whence the guilty will, once it has consented to sin, can neither shake itself off by itself, nor by any means excuse itself on rational grounds. Hence that plaintive voice, as if groaning under the burden of this necessity: "Lord," it says, "I suffer violence; answer for me." But again, knowing that it could not justly complain against the Lord, since its own will was rather the cause, attend to what it went on to say: "What shall I say, or what will he answer me, since I myself have done it?" (Isa 38:14-15). It was pressed by a yoke, yet none other than that of a certain voluntary servitude; and it was pitiable on account of the servitude, but inexcusable on account of the will. For it is the will that made itself, when it was free, the servant of sin, by consenting to sin: it is the will no less that holds itself under sin, by serving voluntarily.
8. "See what you say," someone says to me. "Do you call voluntary what is clearly now necessary? It is true indeed that the will bound itself over: but it does not itself hold itself; rather it is held, and unwillingly." You grant this much at least, that it is held. But hold vigilantly to the fact that it is a will that you confess is held. And so you say the will is unwilling? Not at all is a will held as not willing. For will belongs to the willing, not to the unwilling. But if it is held willingly, it holds itself. What then will it say, or what will it answer to him, since it has itself done it? What has it done? It made itself a servant: whence it is said: "He who commits sin is the servant of sin" (Jn 8:34). Therefore, when it sinned (and it sinned when it decreed to obey sin), it made itself a servant. But it becomes free, if it no longer does so. But it does so, retaining itself in the same servitude. For a will is not held against its will: for it is a will. Therefore because it is willing, it not only made itself a servant, but also makes itself one. Rightly therefore — what must often be recalled — what will it answer to him, since it has itself done it and continues to do it?
9. "But you will not make me disbelieve the necessity which I suffer," you say, "which I experience in myself, against which I also constantly struggle." Where, I ask, do you feel this necessity? Is it not in the will? Therefore you will not a little firmly what you also will necessarily. You will greatly what you are unable not to will, and you do not struggle much against it. Furthermore, where there is will, there is also freedom. Yet I say this of the natural freedom, not of the spiritual, with which freedom, as the Apostle says, Christ has set us free (Gal 5:1). For of that the same one says: "Where the Spirit of the Lord is, there is freedom" (2 Cor 3:17). Thus by a certain wondrous and evil manner, under this voluntary and badly free necessity, the soul is both held as a handmaid and is free: a handmaid on account of the necessity, free on account of the will. And what is more wondrous and more wretched, it is guilty inasmuch as it is free, and a handmaid inasmuch as it is guilty, and therefore a handmaid inasmuch as it is free. Wretched man that I am, who will deliver me from the reproach of this shameful servitude? Wretched, but free. Free, because a man; wretched, because a servant. Free, because like God; wretched, because contrary to God. "O keeper of men, why have you set me contrary to you?" You set me so, when you did not prevent it. Otherwise, I set myself, "and I have become burdensome to myself" (Job 7:20). Most justly indeed, so that your enemy is also my enemy; and he who fights against you, fights also against me. But I who have become contrary to you, I who have become contrary to myself, and find in my members that which contradicts both my mind and your law; who will deliver me from my own hands? "For what I will, this I do not do," but it is I, not another, who prevents it; "and what I hate, that I do" (Rom 7:15), but it is I, not another, who compels it. And would that this prevention and this compulsion were so violent as not to be voluntary; for perhaps then I could be excused: or certainly that it were so voluntary as not to be violent; for assuredly then I could be corrected. But now there is nowhere an escape for the wretch, whom both will, as I said, makes inexcusable, and necessity makes incorrigible. "Who will rescue me from the hand of the sinner, and from the hand of the lawbreaker and the unjust?" (Ps 71:4).
10. If anyone asks of whom I complain, it is of myself. I am that sinner, that lawbreaker, that unjust one. A sinner, because I have sinned; a lawbreaker, because by my will I persist in acting against the law. For my own will is itself the law in my members, kicking against the divine law. And since the law of the Lord is the law of my mind, as it is written: "The law of his God is in his heart" (Ps 37:31); through this, my own will is found to be contrary even to myself, which is the greatest iniquity. For to whom is he not unjust, who is unjust to himself? "He who is wicked to himself, to whom will he be good?" (Sir 14:5). I confess, I am not good, because there is no good in me. Yet I will console myself, because this is also the voice of the saints: "I know that there is no good in me," he says. Yet he distinguishes what he says: "in me." He interprets this as "in my flesh," on account of the contradictory law which is in it. For he has a law also in the mind, and that one is better. Is not the law of God good? But if he is evil on account of the evil law, how is he not good on account of the good one? Or is his own that which is in his flesh, and therefore evil from the evil one; and not at all good from the good one? It is not so. The law of his God is in his mind, and so in his mind that it is also of his mind. The witness is he who says: "I find another law in my members, warring against the law of my mind." Is that which belongs to his flesh his own, and not that which belongs to his mind? I say even more. Why should I not say what that same teacher says? For serving the law of God with his mind indeed, but with his flesh the law of sin, he clearly shows which he confesses to be more truly his own, when the evil that is in the flesh he considers so alien to himself that he says: "Therefore it is no longer I who do it, but sin that dwells in me." And therefore perhaps he pointedly said he found another law in his members, because he reckoned this law as alien and as if adventitious. Whence I too dare something yet more, not rashly indeed: namely that Paul is no longer evil on account of the evil that he has in the flesh; but rather good on account of the good that he has in the mind. Is he not good, who consents to the law of God, because it is good? For even if he likewise confesses himself to serve the law of sin, he does this with the flesh, not with the mind. But when he serves the law of God with the mind indeed, and with the flesh the law of sin, which of these two you think should chiefly be imputed to Paul, you decide for yourself. For to me, I confess, it is easily persuaded that what is of the mind is of greater value than what is of the flesh, not only to me but also to Paul himself, as has already been said, who says: "But if what I do not will, that I do, it is no longer I who do it, but sin that dwells in me" (Rom 7:18, 23, 25, 20).
11. But let these things suffice concerning this freedom. In the booklet which I wrote On Grace and Free Choice, things perhaps different concerning the image and likeness are read to have been discussed; but, as I judge, not contrary. You have read those; you have heard these: which you approve more, I leave to your judgment; or if you have a better understanding than either, in this I rejoice and will rejoice. But however those things may stand, three certain preeminent things you hold commended to you for the present: simplicity, immortality, freedom. And this I now judge appears clearly to you: that the soul, on account of its inborn and noble likeness which shines so eminently in these things, has no small affinity with the Word, the Bridegroom of the Church, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 81How the Soul, Remaining Like God, Was Nevertheless Made Unlike through Sin in Simplicity, Immortality, and Freedom.
1. What does it seem to you? Can we now return to the order of exposition from which we digressed, since the affinity of the Word and the soul is now clear, for the demonstration of which indeed the digression itself was made? We could, as it seems to me, if I did not sense that some small measure of doubt still remained in the things that have been said. I wish to steal nothing. I do not willingly pass over what I think useful to you. And how should I dare to do so, especially concerning those things which I receive on your behalf? I know a certain man who once, while speaking, was retaining and reserving for himself something from the things which the Spirit was suggesting, with a mind not indeed unfaithful, but insufficiently trusting, so that he might have something to say when he would treat the matter again; and behold a voice came to him, as indeed it seemed to him: "As long as you hold on to that, you will not receive another." What if he had retained it, not providing for his own want, but envying the progress of the brethren? Would not even that very thing which he seemed to have be taken away from him, and rightly so? May God ever keep this far from your servant, as indeed he has always done. May that unfailing fountain of saving wisdom deign to flow abundantly for me continually, just as without envy I have communicated to you and poured back whatever he himself has deigned to pour into me until now. If I defraud you, from whom shall I not fear to be defrauded myself? Not even from God.
2. There is therefore in the things that have been said something which, as I fear, could give offense, if it is not smoothed out. And, unless I am mistaken, there are some standing here to whom what I wish to say has caused a scruple. That threefold likeness of the Word, which we assigned to the soul, or rather which we observed to be stamped upon it — do you recall that it also appeared to us to belong to it inseparably? This indeed may seem to conflict with certain testimonies of the Scriptures, as for example, that passage in the Psalms: "Man, when he was in honor, did not understand; he was compared to the senseless beasts, and was made like to them" (Ps 48:13, 21); and likewise that: "They exchanged their glory for the likeness of a calf that eats grass" (Ps 105:20); but also what was said plainly in the person of God: "You thought wickedly that I would be like you" (Ps 49:21); and many other passages which seem concordantly to assert that the likeness of God in man was destroyed after sin. What therefore shall we say to these things? That those three things do not at all exist in God, and so other things must be sought in which we may assign the likeness? Or that they do indeed exist in God, but not in the soul, and that thus neither is the likeness found in these? Or that they exist also in the soul, but can also not be present, and therefore are not inseparable? Far from it! They are both in God and in the soul, and they are always present; nor is there reason for us to regret having said any of these things, so entirely is the whole supported by undoubted and most absolute truth. But what Scripture speaks of concerning the unlikeness that was made, it does not speak because this likeness was destroyed, but because another was drawn over it. The soul did not at all strip off its native form, but put on over it a foreign one. That one was added, this one was not lost; and what came upon it was able to obscure the inborn likeness, but not to destroy it. Finally: "Their foolish heart was darkened," says the Apostle (Rom 1:21); and the prophet: "How is the gold become dim, the finest color changed?" (Lam 4:1). He laments the gold darkened, but it is gold nonetheless; the finest color changed, but the foundation of the color not uprooted. The simplicity remains in its foundation utterly unshaken, but it scarcely appears, covered over by the duplicity of human deceitfulness, dissimulation, and hypocrisy.
3. How incongruously is duplicity mixed with simplicity! How unworthily is such a structure committed to such a foundation! The serpent had put on craftiness of this kind for himself, when, in order to deceive, he presented himself as a counselor, pretending to be a friend. The inhabitants of paradise, seduced by him, had likewise put on this kind of craftiness for themselves, when they attempted to cover their now shameful nakedness, both with the shade of a leafy tree, and with coverings of leaves, and with words of excuse (Gen 3). How widely from that time forward the hereditary poison of hypocrisy has infected all posterity! Whom will you find among the sons of Adam who would wish, I do not say, but would even endure to appear as what he is? But nevertheless the general simplicity persists in every soul alongside the original duplicity, so that from the comparison the confusion may be increased: immortality likewise persists, but darkened and gloomy, with the shadowy murk of bodily death rushing in. For, even if the soul is not deprived of life, yet it no longer suffices to vindicate the benefit of life for its own body. What is more, it does not even retain its own spiritual life for itself. For "the soul that sins, it shall die" (Ezek 18:4). Does not this twofold death pressing in render that immortality of whatever kind, which it retains, sufficiently darkened and wretched? Add that the craving for earthly things, which indeed are all heading toward destruction, thickens the darkness, so that in a soul living thus, in no part whatsoever is anything seen to appear except a pallid face and a certain image of death. For why does she who is immortal not desire things immortal and eternal like herself, so that what she is may be apparent, and she may live as what she was made? But instead, she savors and seeks contrary things, and conforming herself to mortality by a degenerate manner of life, she blackens the brightness of immortality with a certain pitch-dark color of death-dealing habit. Why should not the appetite for mortal things make the immortal one like to mortal things, and unlike to the immortal? "He who touches pitch," says the Wise Man, "will be defiled by it" (Sir 13:1). By enjoying mortal things she has clothed herself in mortality, and the garment of immortality she has discolored by the encroaching likeness of death, but she has not cast it off.
4. Consider Eve, how her immortal soul brought upon the glory of its immortality the paint of mortality, by desiring mortal things indeed. For why, since she was immortal, did she not despise mortal and transitory things, content with things like herself, immortal and eternal? "She saw," it says, "the tree, that it was beautiful to the eyes and delightful to behold, and sweet to eat" (Gen 3:6). That sweetness, O woman, is not yours, that delight, that beauty: and if yours in part on account of the clay, not yours alone, but common to all living creatures of the earth. Yours, which is truly yours, is from elsewhere, and is other: for it is eternal, from eternity. Why do you imprint upon your soul another form, or rather an alien deformity? For indeed what one delights in having, one also fears to lose: and fear is a color. This fear, while it tinges freedom, covers it, and renders it no less unlike to itself. How much more worthily would it desire nothing beyond its origin, where it would fear nothing, and by this would defend from that servile fear its inborn freedom, remaining in its own vigor and beauty! Alas! It is not so! "The finest color is changed." You flee, and you hide: you hear the voice of the Lord God, and you conceal yourself. Why this, unless because you fear him whom you used to love, and the servile form has excluded the appearance of freedom?
5. But also that voluntary necessity, and that contrary law inflicted upon the members, about which I discoursed in the recent sermon, weighs upon that same freedom, and the creature free by nature, through its own will, while it entices, subjects it to servitude, filling its face with shame, so that even with the flesh it serves the law of sin, and not willingly. Because therefore it neglected to defend the nobility of its nature by uprightness of character, by the just judgment of its Author it came about, not indeed that it was stripped of its own freedom, but nevertheless that it was "clothed, as with a double garment, with its confusion" (Ps 108:29). And fittingly "as with a double garment," where with the garment as it were doubled, while freedom remains on account of the will, a servile manner of life nonetheless proves the necessity. This is what one may observe concerning the simplicity, and concerning the immortality of the soul: and nothing will appear to you in it, if you consider well, which is not covered over with a double garment of this kind of likeness and unlikeness alike. Is it not a double garment, where fraud is not innate but affixed, and sewn as it were with a certain needle of sin to simplicity, death to immortality, necessity to freedom? For the duplicity of heart does not overrule the simplicity of essence; nor does death overrule the immortality of nature, whether the voluntary death of sin or the necessary death of the body; nor does the necessity of voluntary servitude overrule the freedom of the will. Thus the adventitious evils, since they do not succeed but accede to the goods of nature, disfigure them indeed but do not destroy them; they disturb them but do not overthrow them. Hence the soul is unlike God, hence it is unlike also itself; hence it is compared to the senseless beasts and made like to them; hence what is read about exchanging its glory for the likeness of a calf that eats grass; hence men, like foxes, have dens of duplicity and fraud, and because they have made themselves equal to foxes, they shall be the portions of foxes; hence, according to Solomon, "there is one end for man and for beast" (Eccl 3:19). Why should he not go out similarly, who lived similarly? He lay upon earthly things in a bestial manner; by a bestial death he will depart from the earth. Hear another thing. What wonder if we receive a similar departure, who also have a similar entrance? For whence comes to men, if not from the bestial likeness, that so intemperate ardor in coitus, that so immoderate pain in childbirth? Thus man in conception and birth, in life and death, is compared to the senseless beasts and is made like to them.
6. What of the fact that the free creature does not govern its appetite, which is subject to it, as a mistress, but follows and serves it as a handmaid? Does it not in this too liken and number itself among the other living creatures, which nature did not call into freedom, but created in servitude to serve their belly, to obey appetite? Is not God ashamed, given such desert, to be declared or thought similar? And therefore he says: "You thought wickedly that I would be like you"; and he adds: "I will reprove you, and set it before your face" (Ps 49:21). It is not of a soul that sees itself, to think that God is like itself, at least of a soul such as mine is, sinful and wicked. For such a one is reproved: "You thought wickedly," he says; and he does not say: "You thought, O soul"; or, "You thought, O man, that I would be like you." But, if the wicked one is set before his own face, and is made to stand against the sickly and putrid countenance, as it were, of his inner man, so that he cannot dissimulate or turn away from the impurity of his own conscience, but sees even against his will the filth of his sins, and gazes upon the deformity of his vices, he will by no means any longer be able to think that God will be like him, but as if losing confidence on account of the great unlikeness which he will see, I think he will cry out and say: "Lord, who is like you?" (Ps 34:10). Which indeed was said on account of that voluntary and newfound unlikeness. For the first likeness remains: and therefore that unlikeness displeases all the more, because this likeness remains. O how great a good is this likeness, and how great an evil is that unlikeness! Yet from their mutual comparison each thing stands out more in its own kind.
7. When therefore the soul perceives in itself so great a distance of things, how should it not cry out, placed as it is between hope and despair: "Lord, who is like you?" It is drawn toward despair on account of so great an evil; but it is called back to hope by so great a good. Hence it is that the more it displeases itself in the evil which it sees in itself, the more ardently it draws itself toward the good which it equally perceives in itself, and desires to become what it was made to be: simple and upright, and fearing God, and departing from evil. Why should it not be able to recede from that to which it was able to approach? Why should it not be able to approach that from which it was able to recede? Which two things, however, I would say must be presumed from grace, not from nature, nor indeed even from industry. For "wisdom overcomes malice" (Wis 7:30), not industry or nature. Nor is the occasion for presuming lacking: its conversion is toward the Word. The noble kinship of the soul with the Word is not idle, about which we have been treating now for three days, and the persevering likeness is the witness of that kinship. The Word graciously admits into the fellowship of the Spirit one who is like in nature. And certainly by the reason of nature, like seeks like. The voice of the one seeking: "Return, O Shulamite; return, that we may behold you" (Song 6:12). He will behold the like one, he who was not beholding the unlike one; but he will also present himself to be beheld. "We know that, when he shall appear, we shall be like him, for we shall see him as he is" (1 Jn 3:2). Think therefore that that question, "Lord, who is like you?", comes more from the difficulty than from the impossibility.
8. Or, if you prefer this more, it is the voice of one marveling. Truly to be marveled at and wondered at is that likeness which accompanies the vision of God, or rather which is the vision of God; but I say it consists in charity. That charity is the vision, that is the likeness. Who would not be astonished at the charity of God who was spurned and yet calls back? Rightly is that wicked one reproved, who was introduced above, usurping for himself the likeness of God, when, by loving iniquity, he can neither love himself nor God: for thus you have it: "He who loves iniquity hates his own soul" (Ps 10:6). When therefore iniquity is removed from the midst, which causes the unlikeness that is partial, there will be a union of spirit, there will be a mutual vision and a mutual love. Indeed, when that which is perfect comes, that which is partial will be done away with; and there will be between them a chaste and consummated love, a full recognition, a manifest vision, a firm conjunction, an undivided fellowship, a perfect likeness. Then the soul will know, even as it is known (1 Cor 13:10, 12); then it will love, even as it is loved; and the Bridegroom will rejoice over the bride, knowing and known, loving and loved, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 82How the Soul, However Much Corrupted by Vices, Can Still Return Through Chaste and Holy Love to the Likeness of the Bridegroom, That Is, of Christ.
1. As much as the regular hour permitted, which we have appointed for ourselves for speaking, this period of three days has been spent in demonstrating the affinity of the Word and the soul. What profit is there in all this labor? Surely this. We have taught that every soul, though burdened with sins, entangled with vices, captured by allurements, captive in exile, imprisoned in the body, stuck in the mud, fixed in the mire, fastened to its members, nailed at the calves, stretched out with occupations, contracted with fears, afflicted with sorrows, wandering with errors, anxious with solicitudes, restless with suspicions, and lastly a stranger in the land of enemies, according to the voice of the prophet, defiled with the dead, reckoned among those who are in hell (Bar 3:11); though, I say, thus condemned, and thus despaired of, we have taught nevertheless that this soul can discover in itself, not only that from which it may breathe again into the hope of pardon, into the hope of mercy; but also that from which it may dare to aspire to the nuptials of the Word, may not tremble to enter into a covenant of fellowship with God, may not be afraid to draw the sweet yoke of love with the King of angels. For what may it not safely dare before him, whose distinguished image it perceives in itself, whose illustrious likeness it knows in itself? What, I say, should it fear from his majesty, when confidence is given it from its origin? It need only take care to preserve the nobility of its nature by the honesty of its life, or rather let it strive to adorn and decorate the heavenly beauty, which is originally in it, with certain worthy colors of conduct and affections.
2. For why should diligence slumber? A great gift of nature in us is indeed this very thing: which if it should fail to carry out its part, will not all that remains of nature in us be entirely disturbed, entirely covered over as if by a certain rust of antiquity? This indeed is an injury to the Author. And assuredly for this reason the Author himself, God, willed that the mark of divine nobility be perpetually preserved in the soul, so that the soul may always have in itself from the Word that by which it is admonished either to stand with the Word, or to return, if it has been moved. Not moved as if migrating in places, or walking with feet, but moved (as indeed it belongs to a substance that is certainly spiritual to be moved by its own affections, or rather defections) it goes from itself in a certain way into something worse, when it makes itself unlike itself by the depravity of life and conduct, rendering itself degenerate: which unlikeness, however, is not an abolition of nature, but a vice, elevating the good of nature itself by comparison with itself as much as it defiles it by conjunction with itself. But indeed the return of the soul is its conversion to the Word, to be reformed through him, to be conformed to him. In what? In charity. For he says: "Be imitators of God, as most beloved children; and walk in love, as Christ also loved you" (Eph 5:1-2).
3. Such conformity weds the soul to the Word, when, namely, to him to whom it is similar by nature, it shows itself no less similar by will, loving as it has been loved. Therefore, if it loves perfectly, it has been wedded. What is more delightful than this conformity? What more desirable than charity, by which it comes about that, not content with human instruction, through yourself, O soul, you confidently approach the Word, constantly cling to the Word, familiarly question the Word, and consult it about every matter, as much daring in desire as you are capable in understanding? Truly this is the contract of a spiritual and holy marriage. I have said too little, a contract: it is an embrace. An embrace indeed, where to will the same thing and to not will the same thing makes one spirit out of two. Nor should it be feared that the disparity of persons may cause the agreement of wills to limp in any respect, because love knows no reverence. For love is named from loving, not from honoring. Let him honor who shudders, who is astonished, who fears, who marvels: all these things are absent in the one who loves. Love is sufficient unto itself; love, where it has come, draws all other affections into itself and takes them captive. Therefore she who loves, loves, and knows nothing else. He himself who is deservedly held in honor, deservedly the object of astonishment and wonder: yet he loves more to be loved. They are Bridegroom and bride. What other bond or connection do you seek between spouses, besides to be loved and to love? This bond conquers even what nature has more tightly bound, the bond of parents to children. For "on account of this," he says, "a man shall leave his father and his mother, and shall cleave to his bride" (Mt 19:5). You see how this affection in spouses is not only more powerful than other affections, but even more powerful than itself.
4. Add that this Bridegroom is not only loving, but is love. Is he honor? Let someone contend that he is: I have not read it. But I have read that God is charity (1 Jn 4:16); and I have not read that he is honor, or dignity. Not that God does not will honor, who says: "If I am a father, where is my honor?" But that is as Father. But if he presents himself as Bridegroom, I think he will change his voice, and will say: "If I am a Bridegroom, where is my love?" For even before he spoke thus: "If I am the Lord, where is my fear?" (Mal 1:6). God therefore requires to be feared as Lord, to be honored as father, and as Bridegroom to be loved. Which of these excels, which stands out? Surely love. Without this, fear has its punishment, and honor has no grace. Fear is servile, so long as it is not set free by love. And honor that does not come from love is not honor, but flattery. And indeed to God alone be honor and glory: but neither of these will God accept, if they have not been seasoned with the honey of love. Love is sufficient in itself, love is pleasing in itself and on account of itself. It is its own merit, it is its own reward. Love requires no cause beyond itself, no fruit. Its fruit is its use. I love, because I love; I love, in order that I may love. Love is a great thing, if only it runs back to its own beginning, if, restored to its origin, if poured back into its own fountain, it always draws from it whence it may continually flow. Love alone, out of all the motions, senses, and affections of the soul, is that in which the creature can respond to the Author, even if not as an equal, or repay a mutual exchange from something similar. For example, if God is angry with me, shall I similarly be angry with him in return? Not at all, but I shall fear, I shall tremble, I shall beg for pardon. So if he rebukes me, he will not be rebuked by me, but from me rather he will be justified. Nor, if he judges me, shall I judge him, but I shall adore him: and saving me, he does not himself require to be saved by me, nor does he in turn need to be freed by anyone, who frees all. If he rules, I must serve; if he commands, I must obey, and not in turn demand either service or compliance from the Lord. Now you may see how different it is with love. For when God loves, he wills nothing other than to be loved: for he loves for no other purpose than that he may be loved, knowing that those who have loved him are made blessed by that very love.
5. Love is a great thing; but there are degrees in it. The bride stands at the summit. For children also love, but they think of the inheritance: and while they fear to lose it by any means, they revere him from whom the inheritance is expected more than they love him. That love is suspect to me which the hope of obtaining something else seems to support. It is weak, which is perhaps extinguished or diminished if hope is withdrawn. It is impure, which desires something else as well. Pure love is not mercenary. Pure love does not draw its strength from hope, nor yet does it suffer the losses of distrust. This belongs to the bride, because this is what a bride is, whoever she is. The one possession and hope of the bride is love. In this the bride abounds, with this the Bridegroom is content. He seeks nothing else, nor does she have anything else. Hence he is the Bridegroom, and she is the bride. This is proper to spouses, which no other may attain, not even a son. For to sons he cries: "Where is my honor?" and not "Where is my love?" he says; reserving the prerogative for the bride. But also man is commanded to honor his father and his mother (Deut 5:16), and about love there is silence: not because parents are not to be loved by children, but because many children are more inclined to honor parents than to love them. Granted that the honor of the king loves judgment: but the love of the Bridegroom, or rather the Bridegroom who is Love, requires only the exchange of love and faithfulness. Let it be permitted therefore for the beloved to love in return. Why should not the bride love, and the bride of Love? Why should Love not be loved?
6. Rightly, renouncing all other affections, she devotes herself solely and wholly to love, who must respond to Love itself by loving in return. For even when she has poured out her whole self in love, how much is this compared to the perennial outpouring of that fountain? Not indeed with equal abundance do the lover and Love flow, the soul and the Word, the bride and the Bridegroom, the Creator and the creature, no more than the thirsty one and the fountain. What then? Shall the vow of the one about to be wed perish on account of this, and be wholly emptied out — the desire of the one sighing, the ardor of the one loving, the confidence of the one presuming — because she is unable to run equally with the giant, to contend in sweetness with honey, in gentleness with the lamb, in whiteness with the lily, in brightness with the sun, in charity with him who is charity? No. For even if the creature loves less, because she is less; yet if she loves with her whole self, nothing is lacking where the whole is present. Therefore, as I have said, to love thus is to have been wedded: because she cannot love thus and have been loved too little, so that in the consent of the two the marriage may stand whole and perfect. Unless anyone doubts that the soul is loved by the Word both first and more. She is altogether anticipated in loving, and surpassed. Happy is she who has merited to be anticipated in the blessing of such great sweetness! Happy is she to whom it has been granted to experience the embrace of such great delight! Which is nothing other than a love holy and chaste, a love sweet and delightful; a love of as much serenity as sincerity; a love mutual, intimate, and strong, which joins two not in one flesh, but plainly in one spirit, making two no longer two, but one, as Paul says: "He who clings to God is one spirit" (1 Cor 6:17). But now let us rather hear her herself on these matters, whom the anointing, itself a teacher, and frequent experience have easily made a teacher of all things. Unless perhaps we better reserve this for the beginning of another sermon, lest we compress a good thing within the constraints of this one now nearly coming to an end. And if you approve, I will make an end even before the end, so that, hungry, we may come together in timely fashion tomorrow to the delights of the holy soul, with which she merits to enjoy blessedly with the Word and from the Word, her Bridegroom indeed, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 83That the Soul Seeking God Has Been Anticipated by Him: and What That Seeking Is, in Which It Has Already Been Anticipated by Him.
1. "In my bed by night I sought him whom my soul loves" (Song 3:1). It is a great good to seek God. I consider this second to none among the goods of the soul. It is first among gifts, last among advances. It is added to by no virtue, and it yields to none. To which would it be added, when none precedes it? To which would it yield, which is rather the consummation of all? For what virtue can be ascribed to one not seeking God, or what limit to one seeking God? "Seek his face always," it says (Ps 104:4). I think that not even when he has been found will there be a ceasing from seeking. God is sought not by steps of the feet, but by desires. And assuredly a blessed finding does not extinguish holy desire, but extends it. Surely the consummation of joy is not the consumption of desire? It is rather oil to it: for desire itself is the flame. So it is. Joy will be fulfilled; but of desire there will be no end, and therefore neither of seeking. But consider, if you can, this zeal of seeking without want, and desire without anxiety. Assuredly presence excludes the one, and abundance the other.
2. Now see why I have said these things first. It is so that every soul among you that seeks God, lest it twist a great good into a great evil for itself, may know that it has been anticipated in this, and was sought before it was seeking. For thus from great goods not the least evils are accustomed to arise, when, made distinguished by the good things of the Lord, we use his gifts as if they were not given, and do not give glory to God. So indeed those who seemed greatest on account of the grace received are reckoned least before God on account of the glory not rendered back. But I spare you. I have used more modest words, "greatest" and "least"; but what I feel I have not expressed. I wrapped the distinction; I myself will lay it bare: I ought to have said "best" and "worst." For truly and without doubt, each one is worst to the degree that he is best, if he ascribes to himself that very thing by which he is best. This indeed is the worst thing. But if someone should say: "Far be it! I acknowledge, by the grace of God I am what I am" (1 Cor 15:10); yet strives to capture petty glory for the grace he has received; is he not a thief and a robber? Let him who is of this sort hear: "Out of your own mouth I judge you, wicked servant" (Lk 19:22). What is more wicked than a servant usurping for himself the glory of his lord?
3. "In my bed by night I sought him whom my soul loves." The soul seeks the Word, but one that was first sought by the Word. Otherwise, once having gone forth or been cast out from the face of the Word, its eye will not return to see good things, unless it is sought again by the Word. As if indeed our soul were anything other than a spirit going and not returning, if it were left to itself. Hear the fugitive and the wanderer, what she laments and what she asks: "I have gone astray," she says, "like a sheep that has perished: seek your servant" (Ps 118:176). O man, you wish to return? But if the matter rests in the will, why do you cry for help? Why do you beg from elsewhere for what you have in abundance yourself? It is plain that she wills, and cannot: she is a spirit going and not returning, even if that one is further gone who does not even will. Although I would not say that the soul which desires to return and asks to be sought is altogether abandoned or forsaken. For whence does this will come to her? From this, unless I am mistaken: that she has already been visited and sought by the Word. Nor was this seeking idle, which produced the will without which there could be no return. But it does not suffice to be sought once: so great is the languor of the soul, and so great the difficulty in returning. For what if she wills? The will lies prostrate where the ability does not support it. For: "To will is present with me," he says, "but how to perform what is good I do not find" (Rom 7:18). What then does the one whom we brought in from the psalm seek? Nothing other, plainly, than to be sought: which he would not seek unless he had been sought; and again he would not seek if he had been sought sufficiently. And this too he asks: "Seek," he says, "your servant"; that he who gave the willing may also give the performing according to good will.
4. Yet to me it does not seem that the present passage can apply to a soul of this kind, which has not yet received the second grace, willing indeed, but not able to approach him whom her soul loves. For how can what follows there apply to her, to rise and go about the city, and through the streets and squares to seek the beloved (Song 3:2), she who herself needs to be sought? Let her do this who can: only let her remember that she was sought first, just as she was also loved first; and that from this comes both what she seeks and what she loves. Let us also pray, dearest brothers, that these mercies may quickly anticipate us, because we have been made exceedingly poor: which I do not say of all of you. For I know that very many of you walk in the love with which Christ loved us, and in simplicity of heart seek him. But there are some, which I say with sadness, who have given us no sign yet in themselves of this so salutary anticipation, and therefore neither of their own salvation: men loving themselves, not the Lord; and seeking the things that are their own, not the things that are the Lord's.
5. "I sought," she says, "him whom my soul loves." Indeed the kindness of him who anticipates provokes you to this, who both sought you first and loved you first. You would by no means seek unless first sought, just as you would not love unless first loved. Not in one blessing only, but in two have you been anticipated: in love and in seeking. The love is the cause of the seeking; the seeking is the fruit of the love and its assurance. You have been loved, lest you should suspect that you were sought rather for punishment; you have been sought, lest you should complain that you were loved in vain. Each of these two sweet discoveries, so gracious, both gave boldness and drove away shame and persuaded the return and moved the affection. Hence the zeal, hence this ardor of seeking him whom your soul loves; because indeed you could not seek unless first sought, nor can you now, being sought, fail to seek.
6. But do not forget whence you have come here. And so that I may rather transfigure to myself the things that are said (for this is safer): are you not, O my soul, the one who, having left your former husband, with whom it had been well for you, made your first faith void, going after your lovers? And now, having fornicated with them as long as it pleased, and perhaps also being despised by them, do you dare, shameless and brazen-faced, to wish to return to him whom you proudly spurned? What? Worthy of hiding-places, you seek the light, and you run to the bridegroom, more worthy of blows than of kisses? It would be a wonder if instead of a bridegroom you do not meet a judge. Happy is the one who shall hear his soul responding to these things: I do not fear, because I love; which, if I were not loved at all, I would by no means do. Therefore I am also loved. Let the beloved fear nothing. Let those who do not love tremble. Why should they not constantly suspect hostility? But I, loving, cannot doubt that I am loved, no more than I can doubt that I love. Nor can I fear the face of one whose affection I have felt. In what? In this, that he not only sought such a one as me, but also moved my affections, and thereby made me certain of his seeking. Why should I not respond in the seeking, when I respond in the affection? Will he who is sought be angry, he who even when spurned kept silence? Rather, he will not repel the one seeking him, who even seeks the one spurning him. The spirit of the Word is gracious, and brings me gracious tidings, intimating and persuading concerning the zeal and desire of the Word, which assuredly cannot be hidden from that spirit. It searches the deep things of God, being aware of the thoughts that he thinks, thoughts of peace and not of affliction. Why should I not be encouraged to seek, having experienced clemency and being persuaded of peace?
7. Brothers, to be persuaded of this is to be sought by the Word; to be fully persuaded is to be found. But not all receive this word. What shall we do for our little ones? I mean those who are still beginners among us, yet not foolish, since they hold the beginning of wisdom, being subject to one another in the fear of Christ. Whence, I say, do we give them assurance that these things are so with the bride, when they themselves have not yet perceived such things taking place within them? But I send them to one whom they ought not to disbelieve. Let them read in the book what they do not discern in another's heart, and therefore do not believe. It is written in the prophets: "If a man puts away his wife, and she, departing, takes another man, shall he return to her again? Shall not that woman be polluted and contaminated? But you have fornicated with many lovers: yet return to me, says the Lord, and I will receive you" (Jer 3:1). These are the words of the Lord: it is not lawful to withhold belief. Let them believe what they do not experience, so that by the merit of faith they may sometime attain the fruit of experience. I think it has been sufficiently declared what it means to be sought by the Word, and what this necessity is, not for the Word, but for the soul; except that she who has experienced it knows these things both more fully and more happily. It remains that in the following discourse we should teach thirsty souls to seek him by whom they have been sought, or rather that we should learn this from her who is here presented seeking him whom her soul loves, the Bridegroom of the soul, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 84God Is to Be Sought at the Due Time, in the Due Manner, and in the Due Place. And That Now Is the Acceptable Time, in Which Each One Can Find God for Himself through Good Works, and Work Out His Own Salvation.
1. "In my bed by night I sought him whom my soul loves" (Song 3:1). The Bridegroom has not returned at the voice and wish of her who called him back. Why? So that desire might grow, so that affection might be tested, so that the business of love might be exercised. It is therefore indeed a dissimulation, not an indignation. But it remains that he must be sought, if perchance the one sought may be found, who did not come when called, since the Lord says: "Everyone who seeks, finds" (Mt 7:8). Moreover the word of recall is this: "Return; be like, my beloved, a gazelle or a young stag" (Song 2:17). When he did not return at this voice, certainly for those reasons which have been stated, then she who loves, having been made more eager, soon gave herself over with all avidity to seeking him. And first indeed she seeks him in the bed, but by no means finds him. She rises from there, goes about the city, goes and returns through the streets and lanes, and he does not appear nor show himself. Those who happen to be encountered are asked, and nothing certain is reported. Nor is this a search and a frustration of one time only or one night only, since she says that "I sought by nights." What desire and ardor is this, that rising by night she does not blush at the public way, runs through the city, inquires openly and everywhere about the beloved, and can be turned from tracking his paths by no reasoning, impeded by no difficulty, held back neither by love of timely rest, nor by a bride's modesty, nor even by fear of the night? And yet in all these things she has been frustrated up to this point from her desire. Ask what this pertinacious and prolonged defrauding means -- this nurse of weariness, fuel of suspicions, torch of impatience, stepmother of love, mother of desperation. If this is still dissimulation, it is excessively burdensome.
2. Granted that the dissimulation was piously and usefully maintained for a time, as long as the matter was still only one of calling or calling back. But now when he is sought, and sought so earnestly, what further can dissimulation accomplish? If the question is about carnal bridegrooms and shameful loves, as the literal surface seems to have prefigured -- and if such things can happen among them -- it is not my concern; let them see to it themselves. But if it is fitting for me to respond and satisfy, according to whatever small ability I have, the minds and affections of souls seeking the Lord, then something vital must surely be drawn forth from Holy Scripture, in which they trust that they have life -- something vital, and indeed spiritual -- so that the poor may eat and be satisfied, and their hearts may live. And what is so much the life of hearts as my Lord Jesus Christ, of whom he who lived by him said: "When Christ, your life, shall appear, then you also shall appear with him in glory" (Col 3:4)? Let him therefore come into our midst, so that it may be truly said to us as well: "But in the midst of you stands one whom you do not know" (Jn 1:26). Although I do not know how the Bridegroom, who is Spirit, would not be known by spiritual persons, who have indeed so advanced in the spirit that they can say with the prophet: "Christ the Lord is a Spirit before our face" (Lam 4:20); and with the Apostle: "And if we have known Christ according to the flesh, yet now we know him so no longer" (2 Cor 5:16). Is this not the one whom the bride was seeking? He truly is the Bridegroom, both loving and lovable. He, I say, is truly the Bridegroom; just as his flesh is truly food, and his blood is truly drink (Jn 6:56): and everything that is of him truly is, since he himself is nothing other, assuredly, than Truth itself.
3. But this Bridegroom -- why is he not found when sought, since he is sought so diligently and tirelessly, now indeed in the bed, now in the city, or even in the streets and lanes; while he himself says: "Seek, and you shall find," and "He who seeks, finds" (Mt 7:7-8)? Let the prophet also speak to him: "You are good, O Lord, to the soul that seeks you" (Lam 3:25); and likewise the holy Isaiah: "Seek the Lord while he can be found" (Isa 55:6). How then shall the Scriptures be fulfilled? For the one who is here introduced as seeking is not one of those to whom he says: "You will seek me, and you will not find me" (Jn 7:34). But observe that there are three causes which meanwhile present themselves and are accustomed to frustrate those who seek: namely, when they seek not at the right time, or not as they ought, or not where they ought. For if every time is suitable for seeking, why then does the prophet say, as I already recalled: "Seek the Lord while he can be found"? Without doubt there will be a time when he cannot be found; and therefore he adds that he should be called upon while he is near, because in the future he will no longer be near. For by whom will he not then be sought? "To me," he says, "every knee shall bow" (Isa 45:24), etc. Yet he will not be found by the impious, whom avenging angels will certainly drive away and remove so that they may not see the glory of God. The foolish virgins also will cry out in vain; by no means at all will he come out to them now, the door being shut (Mt 25:10). Let those therefore consider it said to them: "You will seek me, and you will not find me."
4. But now is the acceptable time, now are the days of salvation (2 Cor 6:2); a time plainly both for seeking and for calling upon him, when very often, even before he is called upon, he is felt to be present. Hear, then, what he promises. "Before you call upon me," he says, "I will say: Behold, I am here" (Isa 65:24). Nor was this benignity and easiness of the present time hidden from him who speaks in the psalm: "The Lord has heard the desire of the poor; the preparation of their heart, your ear has heard" (Ps 9:17). But if God is sought through good works, then while we have time, let us do good to all (Gal 6:10): especially because the Lord openly forewarns that the night is coming, when no one can work (Jn 9:4). Do you think you will find for yourself some other time for seeking God, for working what is good, in the ages to come, beyond this one which God has appointed for you, in which he may be mindful of you? And therefore these are days of salvation, because in them God himself, our king before the ages, has worked salvation in the midst of the earth (Ps 73:12).
5. Go then, you, and in the midst of Gehenna await the salvation which has already been accomplished in the midst of the earth. What opportunity for meriting pardon do you dream will come to you amid everlasting fires, when the time for showing mercy has already passed? No sacrifice for sins remains for you who have died in your sins. The Son of God is not crucified again; he died once, he dies no more (Rom 6:9). The blood which was poured out upon the earth does not descend to the underworld. All the sinners of the earth have drunk of it: there is nothing from it that the demons can claim for themselves to extinguish their fires; nor can the men who are companions of demons. Once he descended there -- not the blood, but the soul -- and this was the portion of those who were in prison. That one visitation which was then made through the presence of the soul, while the lifeless body hung upon the earth. The blood watered the dry land, the blood soaked the earth and made it drunk; the blood pacified the things that are on earth and the things that are in heaven, but not also those in the underworld -- except that once, as I said, his soul went down there and wrought a partial redemption, lest even at that moment it should be idle from the work of charity; but beyond that it will not go again. Therefore now is the acceptable time, fit for seeking, in which plainly he who seeks finds -- if, however, he seeks where and as he ought. And this is one cause that can prevent the Bridegroom from being found by those seeking him: when they do not seek at the opportune time. But that cause does not hinder the bride, who is plainly calling and seeking at the opportune time. Nor indeed does she seek him tepidly or negligently or perfunctorily: for she seeks with a burning heart and with altogether untiring effort, plainly as is fitting.
6. It remains for us to consider the third cause, namely whether she seeks where it is not fitting. "In my bed I sought him whom my soul loves." Is it perhaps the case that he was not to be sought in a small bed, but in a great bed -- he for whom the world is too narrow? But I do not shrink from the small bed, I who know the little one. For "a little one has been born for us" (Isa 9:6). Exult and praise, O habitation of Zion, for great in your midst is the Holy One of Israel (Isa 12:6). But the same Lord who is great in Zion was found to be little among us, weak among us; from the one he has the condition of lying down, and from the other of lying down even in a small bed. Is not the tomb a small bed? Is not the manger a small bed? Is not the womb of the Virgin a small bed? For the womb of the great Father is not a small bed, but a great bed, of which it is said to the Son: "From the womb, before the morning star, I begot you" (Ps 109:3). Although perhaps not even a bed should properly be considered a fitting designation for that womb, which is the place of one who rules, rather than of one who lies down. For remaining in the Father, he rules all things with the Father. Indeed, it is not to lie down but to sit at the right hand of the Father that undoubted faith attributes to the Son; and he himself declares that heaven is his seat, not his bed (Isa 66:1): so that you may know that he has in his own domain -- that is, in the heavens -- not the comforts of weakness, but the insignia of power.
7. Rightly, therefore, the bride, in naming a small bed, calls it her own, because everything that is weak in God manifestly belongs to him not from his own nature, but from ours. From us he assumed what he endured for us: to be born, to be nursed, to die, to be buried. Mine is the mortality of the one born, mine the weakness of the little one, mine the last breath of the one crucified, mine the sleep of the one buried. These earlier things have passed away, and behold all things are new. "In my bed I sought by nights him whom my soul loves." What? Were you seeking in your bed him who had already taken himself back to his own domain? Had you not seen the Son of Man ascending where he was before? Already he has exchanged the tomb and the stable for heaven, and you still seek him in your small bed? "He has risen, he is not here." Why do you seek in a small bed the strong one, in a small bed the great one, the one glorified in a stable? He has entered into the powers of the Lord, he has put on beauty and strength: and behold he sits upon the cherubim, who lay beneath a stone. From now on he no longer lies down, but sits; and you prepare aids for him as though he were lying down? Or, that the truth may be more plainly stated, he either sits judging, or stands helping.
8. So you, O good women, for whom, I ask, do you keep watch? For whom do you procure spices, prepare ointments? If you knew how great he is, and how free among the dead is this dead man whom you proceed to anoint, you perhaps would have asked rather to be anointed by him. Is not this the one whom his God anointed with the oil of gladness beyond his companions? (Ps 44:8). Blessed will you be if you can glory as you return, and say: "From his fullness we also have received" (Jn 1:16). And indeed it was so. For in truth they return anointed who had come to anoint. Why would they not be anointed by so joyful a message of the new and fragrant resurrection? "How beautiful are the feet of those who bring good tidings of peace, who bring good tidings of good things!" (Rom 10:15). Sent by the angel, they do the work of evangelists; and made apostles of the apostles, while they hasten to announce the mercy of the Lord in the morning, they say: "In the fragrance of your ointments we run." From that time on, therefore, and henceforth, the Bridegroom was sought in vain in the small bed; because even if the Church had known him according to the flesh, that is, according to the weakness of the flesh, yet now she knows him so no longer. Indeed he was afterward sought by Peter and John likewise in the tomb, but was by no means found. Consider for yourself whether each of these could then aptly and fittingly have said: "In my bed I sought him whom my soul loves; I sought him, and I did not find him." For the flesh that was going to the Father -- the flesh that was not from the Father -- first through the glory of the resurrection put off all that was weak in it, girded itself with power, clothed itself with light as with a garment: in such glory and adornment, assuredly, it was fitting for it to be presented to the eyes of the Father.
9. Beautifully indeed the bride says: Not "him whom I love," but "him whom my soul loves": because that love truly and properly belongs to the soul alone by which something is loved spiritually -- for example, God, an angel, a soul. But also to love justice, truth, piety, wisdom, and other virtues is of this kind. For when the soul loves, or rather desires, something according to the flesh -- for example, food, clothing, dominion, and whatever things of this sort are corporeal or earthly -- it ought to be called love of the flesh rather than of the soul. And this is said on account of the fact that the bride, in an unusual but no less proper manner, says that her soul loves the Bridegroom, thereby showing that the Bridegroom is spirit, and that he is loved by her not with carnal but with spiritual love. And rightly she says that she sought him "by nights." For if according to Paul, those who sleep, sleep by night, and those who are drunk, are drunk by night (1 Thess 5:7), so not absurdly, as I think, it can be said that those who are ignorant, are ignorant by night; and through this, those who seek, seek by night. For who would seek what he plainly has? Moreover, the day makes plain what the night hides, so that you may find by day what you had sought in the night. It is night, therefore, as long as the Bridegroom is sought; since if it were day, he would be in the open and would by no means be sought. And enough about this -- unless perhaps this multiplicity of nights signifies something still to be investigated, since she said not "night" but "nights."
10. And it seems to me, if you have nothing better, that the following explanation can be given. This world has its nights, and not a few. What am I saying, that the world has nights, when it is almost entirely night itself, and always revolves in darkness? The Jewish perfidy is a night, the ignorance of the pagans is a night, heretical depravity is a night, and also the carnal or animal manner of life of Catholics is a night. Is it not night where the things that are of the Spirit of God are not perceived? But also among heretics and schismatics, as many sects, so many nights. In vain through these nights do you seek the sun of justice and the light of truth, that is, the Bridegroom; because there is no fellowship of light with darkness. But someone says that the bride is not so foolish, nor so blind, as to seek the light in darkness, to seek the beloved among the ignorant and those who do not love him. As if she were saying that she is now seeking through nights, and not rather that she had sought -- she does not say "I seek," but "I sought by nights him whom my soul loves." And the meaning is that when she was little, she had understanding as a little one, and she thought as a little one, and she was seeking the truth where it was not, erring and not finding, according to that verse in the psalm: "I have gone astray like a sheep that is lost" (Ps 118:176). Indeed she recalls that she was then still in her bed, as one feeble in age and little in understanding.
11. If however you construe it thus: "In my bed" -- supply "being" or "lying" -- "I sought him whom my soul loves"; not "I sought in the bed," but "being in the bed I sought" -- that is: While I was still weak and feeble, and altogether insufficiently fit to follow the Bridegroom wherever he went, to follow to the steep and lofty heights of his sublimity, I fell in with many who, recognizing my desire, said to me: "Behold, here is Christ, behold, there he is" (Mk 13:21): and he was neither here nor there. But I fell in with them, and not to my folly. For the closer I drew near and the more diligently I investigated, the more swiftly and certainly I recognized that the truth was by no means among them. For I sought and did not find; and I detected that those who pretended to be days were in fact nights.
Sermons on the Song of Songs, Sermon 75On the Seven Necessities on Account of Which the Soul Seeks the Word: Which Soul, at Last Reformed, Approaches to Contemplate and Enjoy His Sweetness.
1. "In my bed I sought him whom my soul loves" (Song 3:1). To what end? It has been said, and to repeat it would be superfluous: yet on account of certain ones who were not present when it was treated, I say something briefly, and what perhaps not even those who were present will be wearied to hear. For not everything could be said then. The soul seeks the Word, to whom it may consent for correction, by whom it may be illuminated for knowledge, upon whom it may lean for virtue, by whom it may be reformed to wisdom, to whom it may be conformed for beauty, to whom it may be married for fruitfulness, whom it may enjoy for delight. On account of all these causes the soul seeks the Word. I do not doubt that there are also very many others: but these occur to me in the meantime. Anyone, if it be to his heart, will be able easily to notice others and yet others in himself. For many are our turnings away, and many and infinite are the necessities of the soul, and of its anxieties there is no number. But the Word more richly and more fully superabounds in good things, inasmuch as it is Wisdom conquering malice, conquering evils with good things. And now receive the explanation of these which I have set forth. And first, what is first: see how the soul consents to correction. We read the Word speaking in the Gospels: "Be consenting," he says, "to your adversary while you are with him on the way, lest perchance he hand you over to the judge, and the judge to the torturer" (Mt 5:25). What could be more prudent? It is the counsel of the Word, unless I am mistaken, declaring itself an adversary, because it is opposed to our carnal desires, when it says: "Always they err in heart" (Ps 94:10). You therefore who hear these things, if trembling you begin to wish to flee from the wrath to come, I believe you will be anxious how you may consent to this adversary, who seems to threaten that wrath against you so terribly. But this is impossible unless you dissent from yourself, unless you oppose yourself, unless in grave and vigilant struggle you yourself fight against yourself indefatigably; lastly, unless you bid farewell to ingrained habit and inborn inclination. This indeed is hard. If you attempt it by your own powers, it will be as if you try to stop the rush of a torrent with one of your fingers, or to turn the Jordan itself back again. What will you do? Seek the Word to whom you may consent, with the Word itself causing you to consent. Flee to him who is your adversary, through whom you may become such that he is no longer your adversary, so that he who was threatening may become gentle, and infused grace may be more effective for changing you than intense wrath.
2. This is the first necessity, as I think, on account of which the soul begins to seek the Word. But if you do not know what he wills to whom you already consent in will, will it not also be said of you that you have zeal for God, but not according to knowledge? (Rom 10:2). And lest you think this a light matter, remember that it is written: "He who is ignorant will be ignored" (1 Cor 14:38). Do you wish to know what I advise also in this necessity? What I advised in the first. By my counsel you will go now also to the Word, and it will teach you its ways, lest not indeed by willing, but by being ignorant of the good, while you run, it happen that you run off course and wander in the pathless waste, and not on the way. For the Word is light. Indeed "the declaration of words gives light and gives understanding to the little ones." Blessed are you, if you too say: "Your word is a lamp to my feet, and a light to my paths" (Ps 118:130, 105). Not a little has your soul progressed, whose will has been changed, whose reason has been illuminated, so that it both wills the good and knows it. In the one it received life, in the other sight. For by willing evil it was dead, and by being ignorant of the good it was blind.
3. Now it lives, now it sees, now it stands in the good, but by the help and the work of the Word. It stands, raised up by the hand of the Word, as if upon two feet: devotion and recognition. It stands, I say, but let it think it was told: "Let him who thinks he stands take heed lest he fall" (1 Cor 10:12). Do you think it can stand by itself, when it could not rise by itself? I think not. For what? "By the Word of the Lord the heavens were established" (Ps 32:6), and shall the earth stand without the Word? Why then, if it could stand by itself, was a man of earth praying: "Confirm me," he said, "in your words"? (Ps 118:28). Indeed he had also proved it. That very voice was his: "I was pushed and overturned so as to fall, and the Lord sustained me" (Ps 117:13). You ask who that pusher is? There is not just one. The devil is a pusher, the world is a pusher, man is a pusher. Who this man is, you ask? Each one of himself. Do not marvel. To such a degree is man a pusher of himself, and his own hurler-down, that there is nothing you need fear from another pusher, if you yourself restrain your own hands from yourself. "For who," he says, "will be able to harm you, if you are zealous emulators of the good?" (1 Pet 3:13). Your hand is your consent. If, when the devil suggests or the world persuades what is not fitting, you hold back your assent, and do not give your members as weapons of iniquity, nor permit sin to reign in your mortal body, you have proved yourself a good emulator, whom malice has utterly not harmed: see whether it has not rather profited you. For it is written: "Do good, and you will have praise from it" (Rom 13:3). "Confounded are those who sought your soul," but you will sing: "If my own have not had dominion over me, then I shall be undefiled" (Ps 18:14). You have given a plainly good sign of a zealous emulator, if by the counsel of the Wise Man you have mercy on your soul (Sir 30:24), if with all watchfulness you keep your heart (Prov 4:23), if according to the Apostle you keep yourself pure (1 Tim 5:22). Otherwise, even if you gain the whole world, but suffer the loss of your soul, we do not at all consider you a good emulator, since neither does the Savior (Mt 16:26).
4. Since therefore there are three things threatening one who stands, of these the devil pushes by the spite of malice, the world by the wind of vanity, man pushes himself by the weight of his own corruption. The devil pushes, but does not overthrow, provided you deny him your help and your assent. Indeed you have: "Resist the devil, and he will flee from you" (Jas 4:7). This is he who, envious, pushed those standing in paradise and overthrew them, but those consenting, not those resisting. This is he who, proud, hurled himself from heaven with no one pushing: so that you may know that man far more threatens his own fall, whom the weight of his own substance weighs down. The world too is a pusher, because it is set in wickedness. It pushes all, but overthrows only its friends, that is, those who agree with it. I do not wish to be a friend of the world, lest I fall. For "whoever wishes to be a friend of this world is made an enemy of God" (Jas 4:4), than which assuredly there is no more grave fall. From all of which it is sufficiently clear how man is the chief pusher of himself, who can fall by his own push without another's, but cannot fall by another's push without his own. Which of these must chiefly be resisted? Surely this one, who is the more troublesome as he is the more interior, and alone suffices to cast down, since without him the others can do nothing. Not without reason did the Wise Man prefer to the conqueror of cities the man who rules his own spirit (Prov 16:32). This matters greatly to you: you have need of virtue, and not just any virtue, but one with which you may be clothed from on high. For this virtue, if it be perfect, easily makes the spirit a conqueror of itself, and thus renders it unconquered against all things. For it is a vigor of spirit that knows not how to yield in defending reason. Or, if you prefer: a vigor of spirit standing immovably with reason or for the sake of reason. Or thus: a vigor of spirit compelling or directing all things, so far as is in itself, toward reason.
5. "Who shall ascend the mountain of the Lord?" To the summit of this mountain, that is, to the perfection of virtue, whoever undertakes to strive, will know indeed how arduous the ascent is, and how vain the effort without the help of the Word. Happy the soul which, with the angels beholding, furnished both joy and wonder at itself, so that it might hear them speaking of it: "Who is this who ascends from the desert, abounding in delights, leaning upon her beloved?" (Song 8:5). Otherwise one strives in vain, if one does not lean upon him. Indeed even leaning against herself she will grow strong, and made stronger than herself she will compel all things for the sake of reason: anger, fear, desire, and joy, as if a certain chariot of the soul, the good charioteer will govern; and will bring into captivity every carnal affection and carnal sense, at the nod of reason, into the obedience of virtue. Why should not all things be possible for one who leans upon him who can do all things? How confident is the voice: "I can do all things in him who strengthens me!" (Phil 4:13). Nothing makes the omnipotence of the Word more clear than this, that it makes all who hope in it omnipotent. Indeed "all things are possible for the one who believes" (Mk 9:22). Is not the one to whom all things are possible omnipotent? So the soul, if it does not presume of itself, but is strengthened by the Word, will be able indeed to have dominion over itself, so that no injustice may have dominion over it. So, I say, leaning upon the Word, and clothed with virtue from on high, no force, no fraud, no allurement will any longer be able either to cast down the one who stands or to subjugate the one who rules.
6. Do you wish not to fear the pusher? "Let not the foot of pride come upon you, and the hand of the one who pushes will not move you. There they fell, those who work iniquity" (Ps 35:13). There the devil and his angels fell, who, although not pushed from without, were nevertheless expelled and could not stand. Indeed "he did not stand in the truth" who did not lean upon the Word, who trusted in his own virtue. And therefore perhaps he wished to sit, because he was not able to stand. For he was saying: "I will sit upon the mountain of the covenant" (Isa 14:13). But, with God judging otherwise, he neither stood nor sat, but fell, the Lord saying: "I saw Satan falling from heaven like lightning" (Lk 10:18). Therefore let him who stands, if he does not wish to fall, not trust in himself, but lean upon the Word. The Word speaks: "Without me you can do nothing" (Jn 15:5). So it is: neither to rise to the good nor to stand in the good can we do without the Word. You therefore who stand, give glory to the Word, and say: "He set my feet upon a rock, and directed my steps" (Ps 39:3). By whose hand you are raised up, by his virtue you must needs be held. This I say in support of what I said, that we have need of the Word, upon whom we may lean for virtue.
7. Now we must consider what I also mentioned, namely that we are no less reformed to wisdom through the Word. The Word is virtue, the Word is wisdom. Let the soul therefore take virtue from virtue, and wisdom from wisdom, and ascribe both gifts to the one Word. Otherwise, if it should claim either both or one of the two from some other source for itself, let it deny also that a stream comes from a spring, or wine from a vine, or light arises from light. It is a faithful saying: "If anyone," it says, "lacks wisdom, let him ask of God, who gives to all abundantly and does not reproach; and it shall be given to him" (Jas 1:5). So says he. But I would think no differently about virtue. Virtue is akin to wisdom. Virtue is a gift of God, to be reckoned among the best gifts, descending also itself from above, from the Father of the Word. And if anyone should think that it is in every respect the same as wisdom, I do not deny it, but in the Word, not in the soul. For those things which in the Word, on account of its singular simplicity of divine nature, are one, do not have one effect in the soul, but accommodate themselves to be participated in, as it were diverse, for its various and different necessities. According to which reckoning, indeed, it is one thing for the soul to be driven by virtue, and another to be governed by wisdom; one thing to have dominion in virtue, and another to take delight in sweetness. For although wisdom is powerful and virtue is sweet, yet so that we may render to each its proper signification by its proper terms: vigor demonstrates virtue, and a placidity of soul with a certain spiritual sweetness demonstrates wisdom. I think this was designated by the Apostle, where after many exhortations pertaining to virtue, he added what belongs to wisdom: "In sweetness, in the Holy Spirit" (2 Cor 6:6). Therefore to stand, to resist, to repel force with force, which are indeed reckoned in the domain of virtue, are indeed an honor, but also a labor. For it is not the same thing to defend your honor laboriously and to possess it in quiet. It is not the same to be driven by virtue and to enjoy virtue. Whatever virtue elaborates, wisdom enjoys; and what wisdom orders, deliberates, and moderates, virtue carries out.
8. "Write wisdom in leisure," says the Wise Man (Sir 38:25). Therefore the leisure hours of wisdom are its business, and the more at leisure wisdom is, the more active it is in its own kind. On the other hand, virtue exercised is more illustrious, and the more proven, the more active in duty. And if someone should define wisdom as the love of virtue, he does not seem to me to deviate from the truth. But where there is love, there is no labor, but savor. And perhaps wisdom is named from savor, because, approaching virtue, it renders savory, as if by a certain seasoning, what by itself was in a certain way felt to be insipid and harsh. Nor would I think one should be blamed who defines wisdom as the savor of good. We lost this savor from almost the very beginning of our race. From the moment the poison of the ancient serpent infected the palate of the heart, with the sense of the flesh prevailing, the good began not to be savory to the soul, and a noxious savor to steal in. Indeed "the senses and thoughts of man are prone to evil from youth" (Gen 8:21), that is, from the folly of the first woman. So the folly of the woman excluded the savor of good, because the malice of the serpent circumvented the folly of the woman. But from where malice was seen to have conquered for a time, from there it grieves to have been conquered for eternity. For behold, wisdom has again filled the heart and body of a woman, so that we who were deformed into folly through a woman might be reformed to wisdom through a woman. And now wisdom continually conquers malice in the minds into which it has entered, exterminating the savor of evil which malice introduced with a better savor. Wisdom, entering in, while it makes foolish the sense of the flesh, purifies the understanding, heals and repairs the palate of the heart. With the palate healed, the good is now savory, wisdom itself is savory, than which among good things there is nothing better.
9. How many good things are done which are not savory to those who do them! Since they are driven to them not by a savor of good, but either by reason, or by some chance, or by necessity: and on the other hand, many evil things which people do are not savory as evil to them, but they are led to these either by fear or by desire for some thing rather than by a savor of evil. But those who have passed over into the affection of the heart are either wise, and are delighted by the very savor of good; or they are wicked, and take pleasure in malice itself, even when no hope of another advantage flatters them. But what is malice except the savor of evil? Blessed the mind which the savor of good has wholly claimed for itself, together with the hatred of evil. This is to be reformed to wisdom, this is to experience happily the victory of wisdom. For in what is wisdom more clearly proved to conquer malice than when, with the savor of evil excluded — which is nothing other than malice itself — a certain intimate savor of good is felt to occupy the inmost parts of the mind with all sweetness? And so it belongs to virtue to endure tribulations bravely: to wisdom, to rejoice in tribulations. "Strengthen your heart, and wait for the Lord" is of virtue; "taste and see that the Lord is sweet" is of wisdom. And that the good of each may become clearer from the good of its own proper nature: modesty of soul proves the wise, constancy shows the man of virtue. And well does wisdom come after virtue, because virtue is, as it were, a certain stable foundation upon which wisdom builds its house for itself. But it was necessary that knowledge of the good precede, because there is no fellowship between the light of wisdom and the darkness of ignorance. It was also necessary that there be a good will, because "into a malevolent soul wisdom will not enter" (Wis 1:4).
10. Now, if in the change of will the life of the soul was recognized as restored, in instruction its health, in virtue its stability, and in wisdom at last its maturity, it remains that we find beauty for it, without which it cannot please him who is "beautiful in form beyond the sons of men." Indeed it hears: "The king will desire your beauty" (Ps 44:3, 12). How many good things of the soul we have enumerated — gifts of the Word — good will, knowledge, virtue, wisdom, and the Word, the King, is not read to desire any of these, but only: "The king will desire," it says, "your beauty." The Prophet says: "The Lord has reigned, he has clothed himself with beauty" (Ps 92:1). Why should he not desire a similar garment for his image and likewise his bride? All the more dear to him will she be, the more similar she will be to him. In what, then, does the beauty of the soul consist? Is it perhaps in what is called "the honorable"? Let us hold this for the time being, if nothing better occurs. But concerning the honorable, let outward conduct be questioned: not that the honorable proceeds from it, but through it. For in the conscience is both its dwelling and its origin. Since indeed its brightness is "the testimony of the conscience." Nothing is brighter than this light, nothing more glorious than this testimony, when truth shines in the mind and the mind sees itself in the truth. But sees itself as what? Pure, modest, fearful, circumspect, admitting absolutely nothing that would empty the glory of the attesting conscience: conscious of nothing in itself at which it would blush at the presence of truth, at which it would be forced to turn away its face as if confused and repelled by the light of God. This plainly, this is that beauty which above all the good things of the soul delights the divine gaze; and we name it and define it as "the honorable."
11. But when the love of this beauty has more abundantly filled the inmost parts of the heart, it must come forth outward, like a lamp hidden under a bushel, or rather a light shining in the darkness, that knows not how to be hidden. Thereupon the body receives the image of the mind, shining forth and bursting out as if with certain rays of its own, and diffuses it through the limbs and senses, so that every action thence shines back: speech, gaze, gait, laughter (if indeed laughter), mixed with gravity and full of the honorable. When the movements, gestures, and uses of these and other members and senses appear serious, pure, modest, wholly free from insolence and wantonness, alien both to levity and to sloth, but suited to equity and dutiful to piety: then the beauty of the soul will be manifest, if only there be no guile in its spirit. For it can happen that all these things are feigned, and not moved thus from the abundance of the heart. And that this beauty of the soul may appear more clearly, let us define, if you please, the honorable itself, in which we have judged this beauty should be located: an ingenuousness of mind, careful to preserve the integrity of its reputation together with a good conscience. Or, according to the Apostle: "To provide for good things, not only before God, but also before men" (2 Cor 8:21). Blessed the mind which has clothed itself in this beauty of purity, and in a certain white garment, as it were, of heavenly innocence, by which it may claim for itself a glorious conformity, not to the world, but to the Word, of whom we read that he is "the brightness of eternal life" (Wis 7:26), "the splendor and figure of the substance of God" (Heb 1:3).
12. From this step now, the soul that is of this kind dares to think of marriage. Why should it not dare, seeing itself marriageable inasmuch as similar? The loftiness does not terrify her whom likeness unites, love reconciles, and profession weds. The form of the profession is this: "I have sworn and resolved to keep the judgments of your justice" (Ps 118:106). Following this, the apostles were saying: "Behold, we have left all things and followed you" (Mt 19:27). Similar is that which, said indeed of carnal marriage, signified the spiritual marriage of Christ and the Church: "For this reason a man shall leave his father and his mother, and shall cleave to his wife; and they shall be two in one flesh" (Eph 5:31-32); and with the Prophet, the glorying of the married one: "But for me, to cleave to God is good, to place in the Lord God my hope" (Ps 72:28). Therefore when you see a soul that, having left all things, cleaves to the Word with all its vows, lives by the Word, governs itself by the Word, conceives from the Word what it may bring forth to the Word; which can say: "For me to live is Christ, and to die is gain" (Phil 1:21): consider her a spouse, and married to the Word. "The heart of her husband trusts in her," knowing her to be faithful, who has despised all things in comparison with him, and "counts all things as dung, that she may gain him for herself." He knew such a one, of whom he was saying: "This man is to me a vessel of election" (Acts 9:15). Truly a devoted mother and faithful to her husband was the soul of Paul, when he said: "My little children, whom I bring forth again in labor, until Christ be formed in you" (Gal 4:19).
13. But observe that in spiritual marriage there are two kinds of bringing forth, and from this also diverse offspring, but not contrary: when holy mothers bring forth either souls by preaching, or spiritual understandings by meditating. In this last kind one sometimes goes out of oneself, and withdraws even from bodily senses, so that she who perceives the Word does not perceive herself. This happens when the mind, enticed by the ineffable sweetness of the Word, in a certain way steals itself from itself, or rather is snatched and slips away from itself, so that it may enjoy the Word. Surely the mind is affected one way when bearing fruit for the Word, and another way when enjoying the Word. In the former, the necessity of the neighbor urges; in the latter, the sweetness of the Word invites. And indeed a mother is joyful in her offspring; but a bride is more joyful in her embraces. Dear are the pledges of children; but kisses delight more. It is good to save many; but to go out of oneself and to be with the Word is far more delightful. But when does this happen, or for how long? Sweet commerce, but a brief moment, and a rare experience. This is what I remember having said above among other things, that the soul seeks the Word in order that it may enjoy him for delight.
14. Someone may perhaps go on to ask me also what it is to enjoy the Word. I answer: let him rather find someone who has experienced it, from whom to ask this. Or if it were given even to me to experience it, do you think I could express what is ineffable? Hear one who has experienced it: "Whether," he says, "we are out of our mind, it is for God; or whether we are sober, it is for you" (2 Cor 5:13). That is: one thing is mine with God, with God alone as witness; another thing is mine with you. That was permitted to be experienced, but by no means to be spoken: so this I condescend to you in such a way that both I may be able to say it and you to grasp it. O whoever you are who are curious to know what this is, to enjoy the Word: prepare for it not an ear, but a mind. This is not taught by the tongue, but taught by grace. It is hidden from the wise and the prudent, and revealed to little ones. Great, brothers, great and sublime is the virtue of humility, which merits what is not taught, which is worthy to attain what it is not able to learn, worthy to conceive from the Word and about the Word what it cannot explain in its own words. Why is this? Not because such is the merit, but because such is the good pleasure before the Father of the Word, the Bridegroom of the soul, Jesus Christ our Lord, who is God blessed above all things forever. Amen.
Sermons on the Song of Songs, Sermon 85On the Caution and Modesty of the Bride Seeking the Word; and on the Commendation of Modesty.
1. There is no reason why it should now be asked of me why the soul seeks the Word: this has been sufficiently and more than sufficiently made known above. Come, let us pursue the remaining matters of the present chapter, at least those which pertain to morals. Here first observe the modesty of the bride, than which I know not whether anything more pleasing can be observed in the morals of men. This I wish first of all to take up in a certain way in our hands, and as it were to pluck a certain beautiful flower from this place, and set it before our young men. Not because it should not also be retained with all zeal in a more advanced age, for it is certainly the ornament of all ages; but because the grace of tender modesty shines forth more fully and more beautifully in a more tender age. What is more lovable than a modest youth? How beautiful is this, and how splendid a gem of morals in the life and countenance of a youth! How true and by no means doubtful a messenger of good hope, an indicator of good disposition! It is a rod of discipline for him, which, hanging over shameful affections, restrains the motions of a slippery age and checks its frivolous acts and curbs its insolent ones. What is so much a fugitive from foul speech, and from all baseness thereafter? It is the sister of continence. No sign is equally manifest of dove-like simplicity: and therefore also a witness of innocence. It is a lamp of the chaste mind, shining perpetually, so that nothing base or unbecoming may attempt to remain in it which it does not immediately expose. Thus, an expunger of evils and a champion of innate purity, it is the special glory of conscience, the guardian of reputation, the adornment of life, the seat of virtue, the first-fruits of the virtues, the praise of nature, and the badge of all that is honorable. That very blush of the cheeks, which perhaps shame has brought on, how much grace and beauty it is accustomed to bring to a suffused countenance!
2. To such a degree is modesty a natural good of the soul, that even those who do not fear to act wickedly are nevertheless ashamed to be seen doing so, as the Lord says: "Everyone who does evil hates the light" (Jn 3:20). But also those who sleep, sleep by night; and those who are drunk, are drunk by night (1 Thess 5:7): hiding in darkness the works of darkness, works indeed worthy of hiding places. There is a difference, however, in that the hidden things of disgrace, which the modesty of these men blushes not to have but to expose, the modesty of the bride does not at all cover, but spits out, but drives away. Therefore the Wise Man says: "There is a shame that brings sin, and there is a shame that brings glory" (Sir 4:25). The bride seeks the Word modestly indeed, because in bed, because by night; but this modesty has glory, not sin. She seeks this for the purification of conscience, she seeks it for testimony, so that she may say: "This is my glory, the testimony of my conscience" (2 Cor 1:12). "In my bed by night I sought him whom my soul loves" (Song 3:1). Modesty, if you observe, is marked for you both by place and by time. What is so friendly to a modest soul as secrecy? Moreover, both the night and the bed hold secrecy. Finally, those wishing to pray are commanded to enter their chamber (Mt 6:6), certainly for the sake of secrecy. This indeed is for caution, lest before those who are praying human praise steal the fruit of prayer and frustrate its effect. But you are taught modesty no less by this saying. What is so proper to modesty as to avoid one's own praises, to avoid boasting? It is clear that with purpose the Son and master of modesty enjoined upon those praying to seek secrecy. What is so unbecoming, especially for a youth, as a display of holiness? And yet from this age above all a fitting and timely beginning of religion is rightly taken, as Jeremiah says: "It is good for a man if he has borne the yoke from his youth" (Lam 3:27). A good commendation of the prayer that is to follow, if you send modesty ahead, saying: "I am young and despised; I have not forgotten your justifications" (Ps 119:141).
3. Not only must one observe the place, but also the time, he who wishes to pray for himself. A time of rest is more convenient and apt; but especially when nocturnal slumber imposes a deep silence, then plainly prayer goes forth more free and more pure. "Rise up in the night," it says, "at the beginning of your watches, and pour out your heart like water before the face of the Lord your God" (Lam 2:19). How securely does prayer ascend by night, with God alone as witness, and the holy angel who receives it to present it at the heavenly altar! How pleasing and luminous, colored with the blush of modesty! How serene and peaceful, disturbed by no clamor or noise! How clean, finally, and sincere, sprinkled with no dust of earthly anxiety, tempted by no praise or flattery of an onlooker! For this reason therefore the bride, no less modestly than cautiously, sought both the secrecy of the bed and of the night, wishing to pray, that is, to seek the Word. For it is one and the same thing. Otherwise, you do not pray rightly, if in praying you seek something other than the Word, or something which you do not seek on account of the Word, since in him are all things. In him are the remedies of wounds, in him the supplies of necessities, in him the mending of defects, in him the abundance of advances, in him, finally, whatever it is expedient for men to receive or to have, whatever is fitting, whatever is needful. Without reason therefore is anything else sought from the Word, since he himself is all things. For even if we seem to ask for these temporal things when it is necessary, if the Word is the cause, as indeed is worthy, we are certainly not seeking those things but rather this, on whose account we ask for the others. Those know this who have been accustomed to direct every use of these things toward meriting the Word.
4. Let it not be tedious, however, to scrutinize still further the secrets of this bed and this time, in case perhaps something spiritual may lie hidden in them which it may profit to bring to light. And if it pleases to understand by the name of bed the figuring of human infirmity, and by the nocturnal darkness the equally human ignorance; the consequence is fitting and sufficiently congruent, that the Word, the power of God and the wisdom of God, should be sought more urgently against both of these original evils. For what is more fitting than that strength should be opposed to infirmity, wisdom to ignorance? And lest any doubt concerning this interpretation remain in the hearts of the simpler ones, let them hear what the holy Prophet says concerning these matters: "The Lord will bring him help upon his bed of pain; you have turned all his bedding in his infirmity" (Ps 41:3). And that indeed concerning the bed. Now concerning the night of ignorance, what is more manifest than what he says likewise in another psalm: "They knew not, neither did they understand; they walk in darkness" (Ps 82:5), assuredly expressing that very ignorance of the entire human race in which they were born. This is, as I think, that darkness from which the blessed Apostle both confesses himself to have been born and glories in having been rescued, saying: "Who has delivered us from the power of darkness" (Col 1:13). Whence also he used to say: "We are not children of the night nor of darkness" (1 Thess 5:5); and likewise to all the elect: "Walk," he says, "as children of light" (Eph 5:8).
Sermons on the Song of Songs, Sermon 86"In my chamber by night I sought him." This refers to the women who came at the beginning of the morning on the sabbath to the tomb of Jesus and did not find him. He is in the chamber, therefore, or away from the chamber. Or perhaps they call their chamber the Lord's tomb because we are buried together with him. But when they did not find him, they heard at once: "He is not here, for he has been raised." And they discovered guardian angels, whom they asked, "Where have you laid the Lord?" Then, when they had left the angels whom they were questioning, the Lord met them and said, "Rejoice." For this reason, it says, "When I had passed by them for a little while, I found him whom I will not let go." She grasped his feet and heard, "Don't hold me." Finally, he called the gathering of the apostles the house of the mother, to whom he announced the resurrection of Christ.
FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 3:1To what does this bed refer, upon which the church seeks the one whom its soul loves, if not to the bed of its heart in which wisdom rests, where it seeks our Lord and Savior through continuous meditation? If the bed is the secrecy of the heart, then what is the night in which the church sought the Lord but was unable to find him? Surely it means that the God of light was not easily found in darkness.
EXPLANATION OF THE SONG OF SONGS 5:2For we seek the beloved in bed when in some little rest of the present life we sigh with longing for our Redeemer. We seek by night, because even if the mind is now awake in him, nevertheless the eye still grows dim.
40 Homilies on the Gospels, Homily 25The holy soul makes a bed for itself through the nights, when, fleeing all the disturbances of the world, it prepares a secret place in which it rests. In this bed it seeks the one it loves, because while it is free from all the anxieties of the world, it does not rest in its search for how it might reach him. It should be noted, moreover, that the one who now lives in this world seeks through the nights, and perfectly shakes off from itself the darkness of temporality. The more heavily it suffers these darknesses, the more fervently it seeks him, upon finding whom it will no longer suffer darkness. But because it never perfectly finds the one it seeks in this world, it therefore adds: "I sought him and did not find him."
Commentary on the Song of Songs, Chapter 3Since the bridegroom is incomprehensible in his being even to the holy angels, and hence they did not give me an answer to my question, teaching me by their silence that he is incomprehensible even to them, the uncreated to created beings, I left them as well, still searching for my beloved."It was not long after passing them that I found him whom my soul loved. I laid hold of him." I had scarcely bypassed the creature to reach the angelic nature itself in an effort to find my uncreated beloved, my benefactor as he is, when by faith alone I came upon him, bypassing all beings and with the confirmation from experience itself that the one responsible for everything is above all beings and in his being is seen by no nature, of the senses or the intellect, being superior to them in substance.
COMMENTARY ON THE SONG OF SONGS 3She says she found him and did not let him go before bringing him into her mother's house and the inner chamber of the one who conceived her. By "city" she refers to the house of God, which we call church, by "marketplaces" and "streets" the divine Scriptures, by the city's "watchmen" the holy prophets and the sacred apostles, from whom the pious soul learns in its longing for the divine Word. After these she finds the bridegroom attended by guards and attendants, she lays hold of him, clings to him and is reluctant to leave him before she brings him into her mother's house and the inner chamber of the one who conceived her. Now, we recognize the mother of the pious as the Jerusalem on high, of whom blessed Paul says, "The Jerusalem on high is free in being mother of us all."
COMMENTARY ON THE SONG OF SONGS 3