Sermo 19
The Poured-Out Name and the Young Women's Love
The bride explains that the outpouring of the bridegroom's name and the drenching of her breasts with its fragrance stirred the young women to love him exceedingly.
The loving bride still speaks; she keeps pursuing the bridegroom's praises even more eagerly, and she stirs up grace by pointing out that the grace she had already received in herself was not empty. Hear, then, what she adds after her pursuit: "That is why the young women have loved you exceedingly." As if she were saying: "Your name was not poured out in vain or emptily, O bridegroom, and poured out into my breasts — that is why the young women have loved you exceedingly." On account of what? On account of the name poured out, and on account of the breasts drenched from it. From there, you see, they were stirred up to love of the bridegroom; from there they caught fire so as to love him. When the bride received the infused gift, those young women soon perceived a fragrance they could never have had from their mother; and filled with that sweetness they say: "The love of God has been poured out in our hearts through the Holy Spirit, who has been given to us." So the bride, commending their devotion, says: "This, O bridegroom, is the fruit of your poured-out name — that is why the young women have loved you."1 They perceive, you see, what they were never able to grasp in its fullness; that is why they loved you.
Why the Name Must Be Poured Out
The name is poured out so that it can be received by those of lesser spiritual capacity, since only the young need this accommodation.
The outpouring makes the name receivable, and once received it becomes lovable — but only to the young. Those who are more spacious in heart delight in the whole and have no need of what is poured out.
Angelic Love: Judgments, Counsels, and Ministries
Angels, archangels, and heavenly powers each find distinct reasons to love Christ through their contemplation of his judgments, counsels, miracles, and the hidden causes of divine wisdom.
The angelic creature, with the unshaken keenness of its mind, gazes into the vast abyss of God's judgments, and glories in the highest justice of those judgments with an ineffable, blessed delight — and, beyond that, it glories that these things are made over through its own ministry and brought into the open, and so it rightly loves the Lord Christ. Are not all of them, he says, ministering spirits, sent out for the sake of those who are receiving the inheritance of salvation?✦ Furthermore, I think it is a wondrous delight to the archangels — if we may assign to them something higher than those who are simply angels — that they too are admitted more intimately into the counsels of eternal Wisdom, and that the same counsels are dispensed through them, each in its own place and time, under the highest governance. And this is the reason they too love the Lord Christ. Those blessed powers too — which are perhaps called virtues because they are divinely ordained to search into and wonder at the hidden and everlasting causes of virtues and miracles with a blessed curiosity — and which, whenever they will, powerfully display signs from every element and from the earth: they too, therefore, not without reason burn with love to love the Lord of virtues and the power of God, Christ. For it is full of sweetness and grace to gaze upon the uncertain and hidden things of wisdom in wisdom itself; yet no less full of honor and glory to see, in the Word of God, the causes hidden from the world being directed and marvelously shaped in their hand, with their effects displayed for all to see.
Principalities and Dominations: Governance and Gentle Dominion
Principalities love Christ as the firstborn of creation with authority over all earthly ordering, while dominations behold his boundless, effortless, and tranquil governance of the universe.
And those spirits called powers, while they delight in beholding and magnifying the divine omnipotence of our Crucified Lord as it powerfully reaches everywhere, receive authority to drive out, subdue, and make war against the hostile powers of demons and of human beings, on behalf of those who are taking hold of the inheritance of salvation. And don't these have the most just reason to love the Lord Jesus? There are also, above these, principalities who, contemplating him more deeply and clearly perceiving that he is the beginning of the universe and the firstborn of all creation, are endowed with such great dignity of principality that everywhere on earth they have authority, as if from the highest hinge of things, to change and order kingdoms, principalities, and whatever dignities at will; to make the first last and the last first according to the merits of those concerned; to depose the powerful from their seat and to exalt the lowly. And these things also give them reason to love. But dominations also love. Why? I do not know what more subtle and more sublime thing there is to investigate about Christ's boundless and irrefutable dominion — something they are said, with a certain praiseworthy presumption, to contemplate: namely that everywhere in the universe he is not only powerful but also present, compelling the courses of times, the motions of bodies, the inclinations of minds, and the order of all things to obey his most right will, with a beauty beyond measure; and this with such vigilant care that not even by a single point or by one iota, as it is said, may the service owed by all these things be permitted to be withdrawn in any way; yet with such ease that the governor does not perceive any disturbance or anxiety at all. Therefore, beholding the Lord of hosts judging all things with such great tranquility, they are carried away — but with full awareness — by the excessive wonder of a most intent and most sweet contemplation into that vast sea of divine brightness, and they withdraw into a more hidden retreat of wondrous tranquility, where they enjoy such great peace and security that, while they themselves rest, the rest of the multitude seems, by the reverence of their prerogative, truly to minister and to soldier on behalf of dominations.
The Thrones: Christ's Teaching Seat
The thrones are the highest spirits in whom Christ dwells as on a royal throne, teaching all angels and humans from his elevated seat of wisdom.
God sits upon the thrones. And I think that these spirits, above all the ones mentioned, have both a juster reason and a more abundant matter for love. For indeed, if you enter the palace of any man who is a king, when it is filled with seats, benches, and chairs, isn't the royal throne, set in an elevated place, immediately noticeable? And there's no need to ask where the king is accustomed to sit: without doubt his throne, higher and more ornate than the rest of the seats, quickly catches the eye. So too, understand that these spirits, by every adornment of beauty, excel all others, in whom the divine majesty chose to dwell through a special and wondrous gift of dignity. And if sitting signifies a teaching office, I think that Christ, the Wisdom of God, who is for us the one teacher in heaven and on earth, although he reaches everywhere else on account of his purity, yet illuminates these spirits more especially and more principally, as if they were his own throne, with his presence, and from there, as if from a solemn auditorium, teaches angels and teaches human beings knowledge. From there, the angels receive knowledge of divine judgments; from there, the archangels receive counsels; there the powers hear when, where, and what kind of signs they are to bring forth. There, finally, all together—whether they be powers, principalities, or dominions—learn indeed what they ought to do by virtue of their office, what they may presume according to their dignity, and, what is especially guarded for all, that they must not abuse the power they have received for their own will or glory.
Cherubim and Seraphim: Fullness of Knowledge and Burning Love
Cherubim draw their fill from the fountain of all knowledge in Christ, while seraphim are absorbed into the ardent fire of divine love, becoming one spirit with God.
Yet I don't think those hosts of heaven called cherubim — if the meaning of the word is kept — have anything they receive from themselves or through themselves, since they're allowed to draw their fill straight from the fountain itself, with the Lord Jesus himself worthily leading them, by himself, into all the fullness of truth, as he abundantly reveals the treasures of wisdom and knowledge, all of which are hidden in him.✦ But those called seraphim — which is love itself — God has so drawn into himself, absorbed, and carried them along into the ardor of holy affection that they're seen as one spirit with God. Think of fire: when it inflames the air, it pours all its heat into it at once, taking on its color — yet the air isn't burned; it's turned into fire. So those spirits especially love to contemplate in God — the one, knowledge that has no limit; the other, love that never fails.✦ And they got these names from the very quality in which they're seen to excel: 'cherubim' means fullness of knowledge; 'seraphim' means burning ones or things set ablaze.
A Summary of Angelic Love
Each angelic order loves God for a distinct perfection: equity, counsel, miracles, power, original authority, gentle will, teaching, knowledge, and saving love.
Therefore, God is loved by angels because of the perfect fairness of his judgments; by archangels, because of the supreme moderation of his counsels; furthermore, by powers, because of the most gracious display of miracles, through which he most graciously draws the unbelieving to faith; but by authorities, because of that most just force of power, by which he is accustomed to drive back and ward off the cruelty of the malicious from the devout; and by principalities, because of that eternal and original power, by which he gives being and the principle of being to every creature, higher and lower, spiritual and bodily, reaching powerfully from end to end; and by dominations as well, because of the most gentle will, by which, although he rules everywhere in the strength of his arm, yet by a more powerful strength, because of his innate gentleness and unperturbed tranquility, he disposes all things sweetly. And God is loved by thrones because of the benevolence of the teacher of wisdom, who communicates without envy, and because of the anointing, which freely teaches about all things. And God is loved by cherubim for this reason, because he is the lord of all knowledge; and knowing what each one needs for salvation, he worthily distributes his gifts to those who ask, as he knows is expedient, discreetly and providently; and by seraphim as well, because he is love, and hates nothing of what he has made, and wills all people to be saved, and to come to the knowledge of truth.✦
The Young Women's Portion and a Warning to the Restless
Since the young women cannot grasp the lofty things of angels, they draw love from the bride's breasts, but the preacher turns to reprove those whose vehemence is immoderate and excessive.
All these, then, love according to what they're able to grasp. But the young women, since they are less wise, grasp less and are not at all equal to things so lofty; they are indeed little ones in Christ, to be nourished with milk and oil.✦✦ And so they have work to draw from the bride's breasts, a source from which they may love. The bride has oil poured out, whose fragrance stirs them to taste and perceive how sweet the Lord is.✦✦ And when she has perceived them burning with love, turning to the bridegroom she says, 'Your name is oil poured out; therefore the young women have loved you exceedingly.'✦ What does 'exceedingly' mean? Greatly, vehemently, ardently. Or rather, from a more oblique angle, this spiritual discourse touches on you who have recently come, reproving that vehemence of yours — less than discreet, and indeed altogether immoderate and excessively obstinate — which we have also frequently tried to restrain.
Against Self-Will and Disobedience
The preacher rebuses those who prefer private devotions over common life, have returned to self-will, and resist obedience, citing the Rule of St. Benedict.
You don't want to be content with a common life. It isn't enough for you to regulate your fasting, keep solemn vigils, accept imposed discipline, or accept the measure we share with you in clothing and food; you prefer private things over common ones. You who once entrusted the care of yourselves to us—why do you meddle again with concerns about yourselves? For that will by which you have so often offended God—with your own consciences as witnesses—namely your own will, look, you now have as your teacher again, not me. It teaches you not to spare your nature, not to yield to reason, not to follow the counsel or example of your elders, and not to obey us. Or don't you know that obedience is better than sacrifices?✦ Haven't you read in your Rule that whatever is done without the will or consent of the spiritual father will be counted as vanity, not as reward? (Rule
Christ's Example of Obedience
The child Jesus subjected himself to his parents in Nazareth, giving the supreme model of obedience, and those who refuse this path walk in their own ways against God's humility.
From the Rule of St. Benedict, chapter 49. 49.) Haven't you read in the Gospel what model of obedience the child Jesus gave to the holy children?✦ For when he had remained in Jerusalem, and had said that he must be about his Father's business, and his parents did not consent, he did not refuse to follow them into Nazareth — the Master following his disciples, God following human beings, the Word and Wisdom following the craftsman and his wife.✦ What? The sacred history also adds: And he was, it says, subject to them.✦ How long will you be wise in your own eyes?✦ God entrusts himself to mortals and makes himself subject to them; and you still walk in your own ways?
Guard the Good Spirit: Knowledge and Rational Love
The preacher warns against accepting a deceiving spirit, urges rational service and knowledge in loving God, and promises to teach practices for those who truly love him.
You have received a good spirit, but you are not making good use of it. I'm afraid you might accept another spirit in place of this one, who under the appearance of good would trip you up, and that you who began in the spirit would end in the flesh.2 Don't you know that the angel of Satan often transforms himself into an angel of light? God is wisdom, and he wants to be loved not only tenderly but also with understanding.3 Hence the Apostle says: 'Offer your obedience as a rational service.'4 Otherwise, through your own zeal the spirit of error will very easily make sport of you, if you neglect knowledge; and the cunning enemy has no more effective device for removing love from the heart than if he can bring it about that it is pursued recklessly and without reason.5 Therefore I intend to hand on to you certain practices which it will be worth your while to observe, if you love God.6 But since this discourse is reaching its end, I will try to explain them tomorrow, if God grants me life and the leisure we now have for our discussion.
Night Prayer and a Blessing
The community is invited to come together after nighttime rest and prayer for further conversation about love, with a closing doxology to Christ.
For then, with your senses restored by nighttime rest and—most importantly—made more eager through prayer already offered, we will come together, as is right, for a conversation about love, with our Lord Jesus Christ himself present and guiding us, to whom be honor and glory forever and ever. Amen.
Read the original Latin
Adhuc sponsa amatoria loquitur, adhuc pergit amplius prosequi laudes sponsi; et gratiam provocat, dum monstrat eam, quam iam acceperat, in se vacuam non fuisse. Audi etenim quid secuta adiungit: Propterea, inquit, adolescentulae dilexerunt te nimis. Quasi dicat: Non frustra nec inaniter nomen tuum exinanitum est, o sponse, atque effusum in ubera mea; propterea enim adolescentulae dilexerunt te nimis. Propter quid? Propter nomen effusum, et propter ubera ex eo perfusa. Inde quippe excitatae sunt in amorem sponsi, inde sumpserunt ut diligant. Sponsa infusum munus excipiente, illae mox sensere fragrantiam, quae longe a matre minime esse poterant; atque illa suavitate repletae dicunt: Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis Ergo ipsarum devotionem sponsa commendans: Hic, inquit, fructus, o sponse, effusi nominis tui, quod propterea adolescentulae dilexerunt te. Effusum siquidem sentiunt, quod integrum capere non valebant; propterea dilexerunt te.
Effusio quippe nomen facit capabile, captus amabile, sed adolescentulis duntaxat. Qui capaciores sunt integro gaudent, effuso non indigent.
Angelica creatura irrepercussa mentis acie intuetur divinorum iudiciorum abyssum multam, quorum summae aequitatis ineffabili delectatione beata, gloriatur insuper effectui ea mancipari per suum ministerium, ac palam fieri; et propterea diligit merito Dominum Christum. Nonne omnes, ait, administratorii spiritus sunt, missi in ministerium propter eos qui haereditatem capiunt salutis? Porro archangelos (ut eis aliquid differentius ab his, qui simpliciter angeli sunt, tribuamus) mirabiliter, credo delectat, quod ipsis quoque aeternae Sapientiae consiliis familiarius admittuntur, eademque per ipsos locis quaeque suis atque temporibus summo moderamine dispensantur. Et haec causa quod diligunt Dominum Christum et ipsi. Illae quoque beatitudines, quae virtutes ex eo forsitan appellatae sunt, quod virtutum ac prodigiorum occultas perpetuasque causas felici curiositate rimari ac mirari divinitus ordinatae, signa, quae et quando volunt, ex omnibus elementis terris potenter exhibeant: et ipsae ergo exinde non immerito inardescunt diligere Dominum virtutum, et Dei virtutem Christum. Plenum quippe est suavitatis et gratiae, incerta et occulta sapientiae in ipsa sapientia intueri: plenum nihilominus honoris et gloriae, causarum in Dei Verbo absconditarum mundo spectandas mirandasque in manu ipsorum dirigi efficientias.
Sed et illi spiritus, qui potestates nominantur, dum Crucifixi nostri divinam omnipotentiam ubique fortiter attingentem intueri ac magnificare delectantur, exturbare debellare et daemonum homiminumque contrarias potestates, pro his qui haereditatem capiunt salutis, accipiunt potestatem. Et hi nonne iustissimam habent causam, ut diligant Dominum Iesum? Sunt et super istos principatus, qui ipsum altius speculantes, et liquido pervidentes universitatis esse principium, et primogenitum omnis creaturae, tanta proinde principatus dignitate donantur, ut ubique terrarum habeant potestatem, quasi de summo quodam rerum cardine, regna, et principatus, et quaslibet pro arbitrio mutare et ordinare dignitates; pro quorumque meritis facere primos novissimos, et novissimos primos; deponere potentes de sede, et exaltare humiles. Et haec istis quoque ratio diligendi. Sed diligunt et dominationes. Cur? nescio quid subtilius sublimiusque indagare de Christi interminabili atque irrefragabili dominatu, laudabili quadam praesumptione feruntur: quod scilicet ubique universitatis non solum potens, sed et praesens, supra infraque obsequi rectissimae voluntati suae cursus temporum, motus corporum, nutus mentium, ordine utique pulcherrimo cogat; idque cura tam vigili, ut ne puncto quidem aut iota, uni, ut dicitur, horum omnium debitum subtrahere famulatum ullatenus liceat; opera tamen tam facili, ut turbationem seu anxietatem ullam omnino gubernator non sentiat. Intuentes ergo Dominum sabaoth tanta cum tranquillitate omnia iudicantem, intentissimae suavissimaeque contemplationis stupore nimio, sed sensato rapti in illud divinae claritatis tam ingens pelagus, recipiunt sese in secretiori quodam mirae tranquillitatis recessu, ubi tanta pace ac securitate fruuntur, ut quiescentibus ipsis, pro reverentia praerogativae, tanquam vere dominationibus ministrare et militare videatur caetera multitudo.
In thronis sedet Deus. Et puto quod his spiritibus supra omnes qui memorati sunt, et iustior causa, et copiosior sit materia diligendi. Etenim si intres hominis regis cuiuscunque palatium, nonne cum plenum sic sellis, scamnis, cathedrisque, regia sedes in eminenti posita cernitur? Et non est necesse quaerere ubi rex sedere solitus sit: nimirum mox occurrit manifesta sedes eius, caeteris altior ornatiorque sedilibus. Sic quoque omni decoris ornatu cunctis aliis praeeminere spiritibus istos intellige, in quibus speciali quodam stupendae dignationis munere divina elegit residere maiestas. Quod si sessio significat magisterium; puto illam, qui unus est nobis magister in coelo et in terra, Dei Sapientiam Christum, cum alias quidem ubique attingat propter munditiam suam, specialius tamen istos, atque principalius tanquam propriam sedem suam illustrare praesentia, et inde tanquam de solemni auditorio docere angelum, docere hominem scientiam. Inde angelis divinorum notitia iudiciorum, inde consiliorum archangelis; ibi virtutes audiunt, quando, et ubi, et qualia proferant signa. Ibi denique universi, sive sint potestates, sive principatus, sive dominationes, discunt profecto quid ex officio debeant, quid pro dignitate praesumant, et, quod praecipue cautum est omnibus, accepta potestate ad propriam voluntatem seu gloriam non abuti.
Illa tamen coeli agmina, quae cherubin nuncupantur, si eis sui vocabuli servetur interpretatio, arbitror nihil habere quod ab ipsis, aut per ipsos accipiant: cum de ipso fonte ad plenum haurire liceat, ipso ea per se Domino Iesu dignanter introducente in omnem plenitudinem veritatis, thesauros sapientiae scientiaeque, qui in eo omnes absconditi sunt, largissime revelante. Sed nec ea quae appellata sunt seraphin, quippe quae ipsa charitas Deus in se adeo traxit et absorbuit, atque in eumdem rapuit sanctae affectionis ardorem, ut unus cum Deo esse spiritus videantur; instar profecto ignis, qui aerem, quem inflammat, dum suum ei totum calorem imprimit, induitque colorem, non ignitum, sed ignem fecisse cernitur. Amant itaque praecipue contemplari in Deo illi quidem spiritus scientiam cuius non est numerus; hi vero charitatem, quae nequaquam excidit. Unde et nomina ista sortiti sunt ex eo quique, in quo praeeminere videntur: nam cherubin quidem plenitudo scientiae; seraphin vero incendentia vel incensa dicuntur.
Diligitur ergo ab angelis Deus ob iudiciorum suorum summam aequitatem; ab archangelis, ob consiliorum summam moderationem; porro a virtutibus, ob benignissimam exhibitionem miraculorum, per quae incredulos dignantissime trahit ad fidem; a potestatibus vero, ob illam iustissimae potentiae vim, qua solet a piis malignantium propulsare et arcere crudelitatem; verum a principatibus, ob aeternam et originalem illam virtutem, qua dat esse et essendi principium omni creaturae superiori et inferiori, spirituali et corporali, attingens a fine usque ad finem fortiter; a dominationibus quoque, ob placidissimam voluntatem, qua licet ubique dominetur in fortitudine brachii sui, virtute tamen potentiori pro sua ingenita lenitate et imperturbabili tranquillitate disponit omnia suaviter. Diligitur et a thronis ob benevolentiam magistrae sapientiae sine invidia sese communicantis, et unctionem, quae gratis docet de omnibus. Caeterum a cherubin propterea diligitur, quia Deus scientiarum dominus est; et sciens quid cuique opus sit ad salutem, discrete provideque dona sua digne poscentibus, prout novit expedire, distribuit; a seraphin quoque, quia charitas est, et nihil odit eorum quae fecit, et vult omnes homines salvos fieri, et ad agnitionem veritatis venire.
Hi ergo omnes, prout capiunt, diligunt. Sed enim adolescentulae, quoniam minus sapiunt, minus et capiunt, nec omnino sufficiunt ad tam sublimia: parvulae quippe in Christo sunt, lacte et oleo nutriendae. Ergo ex uberibus sponsae opus sumere habent unde diligant. Habet oleum effusum sponsa, ad cuius illae excitantur odorem, gustare et sentire quam suavis est Dominus. Cumque amore flagrantes persenserit, convertens se ad sponsum: Oleum, ait, effusum nomen tuum, propterea adolescentulae dilexerunt te nimis? Quid est nimis? Valde, vehementer, ardenter. Vel certe magis ex obliquo vos, qui nuper venistis, tangit spiritualis sermo; vestram illam, quam et nos frequenter reprimere conati sumus, minus discretam vehementiam, imo intemperantiam prorsus nimium obstinatam redarguens.
Non vultis esse communi contenti vita. Non sufficit vobis regulare ieiunium, non solemnes vigiliae, non imposita disciplina, non mensura, quam vobis partimur in vestimentis et alimentis; privata praefertis communibus. Qui vestri curam semel nobis credidistis, quid rursum de vobis vos intromittitis? Nam illam, qua toties Deum, conscientiis vestris testibus, offendistis, propriam scilicet voluntatem vestram, ecce nunc iterum magistram habetis, non me. Illa vos naturae docet non parcere, rationi non acquiescere, non obtemperare seniorum consilio vel exemplo, non obedire nobis. An ignoratis quia melior est obedientia quam victimae? Non legistis in Regula vestra, quod quidquid sine voluntate vel consensu patris spiritualis fit, vanae gloriae deputabitur, non mercedi? (Regul.
S. Benedicti, cap. 49.) Non legistis in Evangelio, quam formam obediendi puer Iesus pueris sanctis tradiderit? Nam, cum remansisset in Ierusalem, et dixisset in his quae Patris sui erant oportere se esse, non acquiescentibus parentibus eius, sequi illos in Nazareth non despexit, Magister discipulos, Deus homines, Verbum et Sapientia fabrum et feminam. Quid? Etiam addit sacra historia: Et erat, inquit, subditus illis. Quousque vos sapientes estis in oculis vestris? Deus se mortalibus credit et subdit; et vos in viis vestris adhuc ambulatis?
Bonum receperatis spiritum; sed non bene utimini eo. Vereor ne alium pro isto recipiatis, qui sub specie boni supplantet vos: et qui spiritu coepistis, carne consummemini. An nescitis quia angelus Satanae multoties transfigurat se in angelum lucis? Sapientia est Deus, et vult se amari non solum dulciter, sed et sapienter. Unde Apostolus: Rationabile, inquit, obsequium vestrum. Alioquin facillime zelo tuo spiritus illudet erroris, si scientiam negligas; nec habet callidus hostis machinamentum efficacius ad tollendam de corde dilectionem, quam si efficere possit, ut in ea incaute, et non cum ratione ambuletur. Quamobrem ego cogito modos quosdam tradere vobis, quos operae pretium est Deum diligentibus observare. Sed quia hic sermo finem desiderat, cras eos, si Deus vitam mihi et otium, quod nunc habemus ad disserendum, servaverit, explicare conabor.
Tunc enim recreatis nocturna quiete sensibus, et, quod est praecipuum; oratione praemissa alacriores, ut iustum est, ad sermonem de dilectione conveniemus, praestante Domino nostro Iesu Christo, cui honor et gloria in saecula saeculorum. Amen.
Scripture echoes
- ↩Heb.1.14 — Are they not all ministering spirits, sent out to serve for the sake of those who are about to inherit salvation?
- ↩Col.2.3 — in whom are hidden all the treasures of wisdom and knowledge.
- ↩1Cor.13.8 — Love never fails. But as for prophecies, they will be done away with; as for tongues, they will cease; as for knowledge, it will be done away with.
- ↩1Tim.2.4 — who desires all people to be saved and to come to the knowledge of the truth.
- ↩1Cor.3.2 — I gave you milk to drink, not solid food, for you were not yet able. But indeed, even now you are not able,
- ↩Heb.5.12-Heb.5.14 — For though by this time you ought to be teachers, you still need someone to teach you the basic principles of the oracles of God. You need milk, not solid food. Heb.5.13 — For everyone who lives on milk is unskilled in the word of righteousness, for he is an infant. Heb.5.14 — But solid food is for the mature, for those whose faculties have been trained by constant practice to distinguish good from evil.
- ↩Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
- ↩Ps.34.9 — Taste and see that the LORD is good; blessed is the one who takes refuge in him.
- ↩Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
- ↩1Sam.15.22 — And Samuel said, "Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams.
- ↩Luke.2.41-Luke.2.52 — Now his parents went to Jerusalem every year at the feast of the Passover. Luke.2.42 — And when he was twelve years old, as they were going up according to the custom of the feast, Luke.2.43 — And when the days were completed, as they were returning, the boy Jesus remained behind in Jerusalem, and his parents did not know it. Luke.2.44 — But supposing him to be in the company, they went a day's journey, and sought him among their kinsfolk and acquaintances. Luke.2.45 — and not having found him, they returned to Jerusalem, searching for him. Luke.2.46 — After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. Luke.2.47 — And all who heard him were astonished at his understanding and his answers. Luke.2.48 — When they saw him, they were astonished, and his mother said to him, 'Child, why have you treated us like this? Behold, your father and I have been searching for you in anguish.' Luke.2.49 — And he said to them, 'Why were you seeking me? Did you not know that I must be in my Father's house?' Luke.2.50 — And they did not understand the word that he had spoken to them. Luke.2.51 — And he went down with them and came to Nazareth, and he was subject to them. And his mother kept all these things in her heart. Luke.2.52 — And Jesus advanced in wisdom and stature, and in favor with God and man.
- ↩Luke.2.41-Luke.2.52 — Now his parents went to Jerusalem every year at the feast of the Passover. Luke.2.42 — And when he was twelve years old, as they were going up according to the custom of the feast, Luke.2.43 — And when the days were completed, as they were returning, the boy Jesus remained behind in Jerusalem, and his parents did not know it. Luke.2.44 — But supposing him to be in the company, they went a day's journey, and sought him among their kinsfolk and acquaintances. Luke.2.45 — and not having found him, they returned to Jerusalem, searching for him. Luke.2.46 — After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. Luke.2.47 — And all who heard him were astonished at his understanding and his answers. Luke.2.48 — When they saw him, they were astonished, and his mother said to him, 'Child, why have you treated us like this? Behold, your father and I have been searching for you in anguish.' Luke.2.49 — And he said to them, 'Why were you seeking me? Did you not know that I must be in my Father's house?' Luke.2.50 — And they did not understand the word that he had spoken to them. Luke.2.51 — And he went down with them and came to Nazareth, and he was subject to them. And his mother kept all these things in her heart. Luke.2.52 — And Jesus advanced in wisdom and stature, and in favor with God and man.
- ↩Luke.2.51 — And he went down with them and came to Nazareth, and he was subject to them. And his mother kept all these things in her heart.
- ↩Prov.3.7;Isa.5.21 — Do not be wise in your own eyes; fear the LORD and turn from evil. Isa.5.21 — Woe to those who are wise in their own eyes, and shrewd in their own sight.
Notes
- 1 ↩Quoted clause is Romans 5:5 (Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis).
- 2 ↩The contrast between spirit and flesh echoes Galatians 3:3; the warning about deceptive appearances under 'the form of good' is a discernment theme.
- 3 ↩sapienter rendered 'with understanding' rather than 'wisely' to capture the sense of loving God with the whole mind, in contrast to purely affective love (dulciter).
- 4 ↩Rationabile obsequium echoes Romans 12:1 ('rationabile vestrum ministerium' / 'logical service'); candidate resolution deferred to scripture-reference stage.
- 5 ↩The syntax of the final clause is compressed; 'ut in ea incaute, et non cum ratione ambuletur' is rendered to mean that love (dilectio) is walked in incautiously and without reason, i.e., without the guidance of discernment.
- 6 ↩operae pretium est rendered 'it will be worth your while' (idiom: 'worth the effort/purchase'); modos rendered 'practices' in the sense of spiritual methods or ways of discernment.
Sermones super Cantica Canticorum (Sermons on the Song of Songs) companion
Practice Bernard's method every morning
The free course teaches the method; the Chosen Portion app gives you a fresh historic portion to practice it on each day.
Bernard built his monks' devotion around a short daily portion of one text taken slowly; Chosen Portion serves the same daily-portion practice on your phone.
- Learn Bernard's one-verse meditation method in 7 daily emails, about 5 minutes each
- Get 7 curated excerpts from the actual sermons, in readable modern English
- Finish with a repeatable 10-minute daily meditation routine you can run in the free app