SR
← Sermones super Cantica Canticorum (Sermons on the Song of Songs)/Book 1 · Sermones super Cantica Canticorum
Chapter 28SermC.1.28

Sermo 28

The Skins of Solomon

The preacher introduces the image of Solomon’s skins and explores how the bride’s blackness, like weather-beaten hides, can conceal inner beauty and express compassionate love.

You hold, I believe, the skins of Solomon — and I want to understand which aspects of the bride's beauty they can be compared to, as long as the likeness drawn from them serves to display and commend that beauty. But if the comparison is meant to point more toward blackness — like that passage about the tents of Kedar — nothing of the sort comes to my mind about Solomon's skins, except perhaps those the king would customarily take for use in the tabernacle when he chose to dwell in tents. And if there were any such skins, they would without doubt have been dark and weather-beaten, since they were exposed daily to the sun and the constant battering of rains.✦ And this was not pointless: it was so that the adornment stored within might be kept more radiant. By this example the bride does not deny her blackness but excuses it, and she doesn't consider whatever outward form love shapes as a reproach, as long as the judgment of truth doesn't disapprove of it. In the end, who grows weak with someone who doesn't grow weak with them? Who is scandalized and not burned? She takes on the blemish of compassion so that she may lighten or heal another's suffering; she grows dark with the zeal of brightness, for the gain of beauty.

Christ Beneath the Darkened Flesh

The darkened skin is interpreted as Christ’s incarnation and passion, in which divine beauty is veiled in suffering and the likeness of sin for the redemption of the bride.

The darkening of one person makes many white — not when guilt touches them, but when they are struck with grief. It is fitting, he says, that one man should die for the people, and that the whole nation should not perish; it is fitting that one should be darkened for all in the likeness of sinful flesh, and that the whole nation should not be condemned by the blackness of sin: the splendor and expression of God's substance should be veiled in a servant's form for the servant's sake; the brightness of eternal life should darken in the flesh, for the cleansing of the flesh; the one beautiful in form beyond the sons of men should be obscured in suffering for the sake of enlightening the sons of men, should be dishonored on the cross, should grow pale in death — that he should have no form or beauty at all, so that he might win for himself a beautiful and comely bride, the Church, without spot and without wrinkle.✦✦✦✦ I recognize Solomon's skin — indeed, it is Solomon himself I embrace in the dark skin. Solomon too has his darkness, but it is in the skin: dark on the surface, dark in the hide, but not within — otherwise, all his glory would be that of a king's daughter from within.✦ Within, there is the brightness of divinity, the beauty of virtues, the splendor of glory, the purity of innocence; but a more despised color of weakness covers these, and his face is as though hidden and scorned, while he is tempted in all things in likeness yet without sin.✦ I recognize the form of darkened nature; I recognize those tunics of skin, the garment of the first sinners.✦ In short, he darkened himself, taking the form of a servant, made in the likeness of men and found in appearance as a man.✦ I recognize, under the skin of the young goat that signifies sin, the hand that did no sin and the neck through which no wicked thought passed; therefore no deceit was found in his mouth.✦

Hairy Hands and Hidden Beauty

The bridegroom’s roughness and hairs are contrasted with his inner beauty, explained as the assumption of human weakness and the likeness of sin, yet the bride finds God her Savior in this very skin.

I know that you are gentle by nature, meek and humble in heart, pleasant to look on, gracious in spirit, and indeed anointed with the oil of joy beyond your companions. So how is it that now you are hairy and rough, like Esau?✦ Whose ugly and repulsive image is this, and where do these hairs come from? They are mine: these hairy hands portray the likeness of a sinner.✦ These hairs I claim as my own; and in my skin I see God my Savior.

The Inheritance of the Nations

The bride’s claim to the promised inheritance is grounded in Christ’s assumption of her cause, so that in his form he demands the nations as his possession.

And yet Rebecca doesn't clothe him this way, but Mary does — the one who would receive the blessing is that much more worthy, as the one who gave birth to him is holier. And it fits my condition well: because the blessing is claimed for me, the inheritance is demanded for me. For she had heard: 'Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.'✦ 'Your inheritance,' he says, 'and your possession I will give to you.'✦ How will you give it to him, if it's already his? And how can you advise that what is his should be asked of him? Or how can it be his, if he needs to ask for it? It is to me, then, that the one who clothes himself in my form on this behalf demands the case — so that he may take up the cause.

Voice and Hands, Jacob and Esau

The mystery of Christ’s two natures and his paradoxical beauty is explored through the Jacob-Eau typology: divine voice joined to human, darkened appearance, and the confession of the faithful.

Surely, as the discipline of our peace was upon him — with the prophet speaking and the Lord placing on him the wickedness of us all — he therefore had to be made like the brothers in all things, as the Apostle says, so that he might become merciful.✦✦ The voice, yes the voice, is Jacob's; but the hands — the hands are Esau's.✦ What is heard comes from him; what is seen in him is ours. What he speaks is spirit and life; what appears is mortal and death. One thing is discerned, and another is believed. The senses report what is dark; faith proves what is bright and beautiful. He is dark, but in the eyes of the foolish: for in the minds of the faithful he is very beautiful. He is dark, but beautiful: dark by Herod's reckoning, beautiful by the confession of the thief and the faith of the centurion.✦✦✦

The Centurion’s Hearing

The centurion at the cross recognized Christ not by sight but by his cry, showing that faith comes through hearing the voice rather than beholding the crucified face.

How beautiful the one he had noticed was — the one who cried out, 'Truly this man was the Son of God!'✦ But what he noticed is something that must be noticed. For if he had paid attention to what appeared — how beautiful, how much the Son of God — What else met their eyes but something ugly and black, when with hands stretched out on the cross, in the midst of two criminals, he gave laughter to the malicious and weeping to the faithful?✦ And he alone was a source of laughter, who alone could be a source of terror, who alone was owed honor. So how, then, did he notice the beauty of the Crucified, and that he is the Son of God, who was reckoned with the wicked?✦ To answer any of this on our behalf is neither right nor necessary; for the evangelists did not pass over this detail carelessly. So here it is: The centurion, who was standing opposite, seeing that he had cried out like this and breathed his last, said, 'Truly this man was the Son of God.'✦

The Ear as the Door of Life

The centurion is portrayed as one of Christ’s sheep who heard his voice, opening the way for the theme that hearing, not sight, first receives truth.

So he believed because of the voice; through the voice he recognized the Son of God, and not through the face.✦ He was perhaps one of his sheep, about whom it says: My sheep hear my voice.✦

From Death Through Hearing to Sight

Because death entered by the ear, life and healing must also enter through hearing, restoring the troubled eye by faith and the word.

Hearing finds what sight does not; the eye was deceived by outward appearance, but the truth of gold poured itself in. The eye proclaimed the weak eye, the foul eye, the wretched eye, the eye condemned to a most shameful death; yet the Son of God, beautiful as gold, became known in gold — but not among the Jews, because they were uncircumcised in their ears. Rightly did Peter cut off the servant's ear, to make way for the truth, and that truth might set him free — that is, make him free. That centurion was uncircumcised, but not in his ear; at a single cry of the dying one, amid so many signs of weakness, he recognized the Lord of majesty. And so he did not despise what he saw, because he believed what he did not see. He did not, however, believe because of what he saw; but because of what he heard — beyond all doubt — since faith comes through hearing. It would indeed have been fitting for truth to enter the soul through the upper windows of the eyes; but this is kept for us, O soul, for the future, when we will see face to face. But now, from where the disease crept in, let the remedy enter; and through the same footsteps let life follow death, light follow darkness, the antidote of truth follow the serpent's venom; and let it heal the troubled eye, so that being clear it may see him whom, troubled, it cannot.

Blessed Hearing, Cleansed Sight

Hearing is for earning merit and sight for reward; the pure in heart shall see God, but the eye must first be cleansed by faith through hearing.

The ear is the first door of death; let it be opened first to life as well — the hearing that carried death should restore sight, because unless we believe, we won't understand.✦ So then, hearing is for earning merit, and sight is for the reward. So the Prophet says, 'To my hearing you will give joy and gladness' — because the faithful recompense of hearing is a blessed vision, and the merit of a blessed vision is faithful hearing.✦ Blessed are the pure in heart, because they themselves will see God.✦ Furthermore, the eye that is to see God must be cleansed by faith, just as it is written: 'By faith, cleansing their hearts.'✦

The Opened Ear of Obedience

True spiritual progress begins with the opened ear of obedience, which receives the word, cleanses the heart, and prepares the soul for blessed sight.

So for now, while sight is not yet prepared, let hearing be roused, let hearing be trained, let hearing receive truth. Happy is the one to whom the Truth bears witness, saying: At the hearing of the ear, they obeyed me. Worthy am I to see, if before I see I am found to have obeyed; I will see securely, toward whom the gift of my obedience has gone ahead. How blessed is the one who says: The Lord God opened my ear, and I did not resist; I did not turn back.✦ Where you have both the pattern of willing obedience and the example of patient endurance. For the one who does not resist is willing, and the one who does not fall back perseveres. Both are necessary: for God loves a cheerful giver, and the one who perseveres to the end will be saved.✦✦ Would that the Lord would also open my ear to me, that the word of truth would enter my heart, cleanse my eye, and prepare it for joyful sight, so that I too may say to God: Your ear has heard the preparation of my heart; so that I too may hear from God, along with the rest who obey: And you are clean because of the word that I have spoken to you.✦✦

Hear, O Israel, and See

Authentic hearing is obedient hearing, such as Israel’s and Samuel’s, which receives God’s word and responds with attentive faithfulness.

Not everyone who hears is made clean, but only those who obey: blessed are those who hear and keep it.✦ This is the kind of hearing that the one who commands requires when he says, 'Hear, O Israel'; this is the kind of hearing that the one who offers himself gives when he says, 'Speak, Lord, for your servant hears'; this is the kind of hearing that the one who pledges himself promises when he says, 'Let me hear what the Lord God speaks within me.'✦✦✦

The Order of Grace: Hearing Before Sight

The Holy Spirit forms hearing before gladdening sight; even Adam, blinded by sin, could still hear God’s voice, showing that hearing restores what sight has lost.

And so that you may also know that the Holy Spirit observes this order in the soul's spiritual advancement — namely, that he forms hearing before he gladdens sight — Listen, daughter, and see.✦ What are you straining your eye toward? Prepare your ear. Do you long to see Christ? You must first hear him, hear about him, so that when you see you may say: Just as we have heard, so we have seen.✦ Immense brightness, a majestic vision — and you can't bear it. You can through hearing, but not through sight. God cried out to the one calling: Adam, where are you?✦

Isaac’s Ears, Jacob’s Voice

Isaac’s failing senses highlight the reliability of hearing, for even when taste, touch, and sight deceive, the ear receives the truth that faith comes through the word of God.

I couldn't see anymore, sinner that I was — but I could still hear. But hearing will restore sight — if only a devout, watchful, faithful hearing has come first. Faith will cleanse the soul that impiety disturbed, and obedience will open what disobedience had shut tight. And so: 'From your commandments,' he says, 'I have understood this — that keeping the commandments gives back the understanding that disobedience took away.' Look at holy Isaac too: how, even in his old age, hearing surpassed all his other senses. The patriarch's eyes are clouded, his taste buds mislead him, his hands deceive him — but his ears never do. Is it any wonder the ear perceives the truth, when faith comes through hearing, hearing comes through the word of God, and the word of God is truth itself? 'The voice,' he says, 'is the voice of Jacob.'

No Truth in the Eye

All bodily senses, especially the eye, are declared deceptive and devoid of true wisdom, which belongs not to this world but to hidden, heavenly places.

Nothing is truer. But the hands are the hands of Esau. Nothing is more deceptive. You are deceived: the likeness of a hand has misled you. Nor is there truth in taste, even if it's sweet. For how does someone who thinks he's eating game have the truth, when he's feeding on the meat of domestic kids? Much less so the eye, which sees nothing. There's no truth in the eye, no wisdom.

Wisdom Hidden and Inner

Worldly wisdom is foolishness with God, while true wisdom is hidden and revealed to the humble, not discovered through bodily senses.

Woe to you who are wise in your own eyes, he says!✦ It is not good wisdom that is cursed. It belongs to this world, and on that account it is foolishness with God.

Not by Touch or Taste but by the Word

Wisdom is not found in any bodily sense but in the heart and through the word of God; even the wise err when they rely on the senses rather than the Spirit.

Good and true wisdom is drawn from hidden places, as the blessed Job tasted. Why do you look for it outside yourself, in the body's sense? Taste is on the palate; wisdom is in the heart. Don't seek wisdom in the eye of the flesh, because flesh and blood does not reveal it, but the spirit does. It is not in the mouth's taste, for it is not found in the land of those who live sweetly. Not in the touch of the hand, when the saint says, If I have kissed my hand with my mouth, that is the greatest iniquity, and a denial of God.✦ This, I think, happens when the gift of God, which is wisdom, is attributed not to God but to the merits of our actions. Isaac was wise, but he still went astray in his senses.

Do Not Touch Me

The woman who trusts sight and touch more than the word is rebuked, for faith rests on God’s promise rather than on sensory experience or visible proof.

Only the one who grasps the Word has truly keen hearing. No wonder the woman wise in the flesh is forbidden to touch the Word's flesh made new — she gives more weight to the eye than to the oracle, that is, to the flesh's sense than to the word of God. For the one she saw dead, she did not believe raised, even though he himself had promised this.✦ After all, the eye did not rest until its sight was satisfied, because there was no consolation of faith, nor any ratified promise of God. Won't heaven and earth, and whatever the eye of the flesh can reach at all, pass away and perish before one iota or one stroke of all that God has spoken fails?✦ And yet she stopped weeping at the sight of the eye, because she refused to be consoled by the word of the Lord, valuing experience more than faith. But experience is deceptive.

From Touch to Faith

Christ’s “Do not touch me” redirects the soul from deceptive senses to faith, which grasps invisible realities beyond reason, experience, and human testimony.

So it is directed toward a more certain knowledge of faith, which truly grasps what sense does not know and experience does not find. "Do not touch me," he says; that is: "Turn away from this deceptive sense; lean on the word; grow accustomed to faith."1 Faith, incapable of being deceived, faith that comprehends invisible things, does not feel its lack of sense. Indeed, it crosses beyond the boundaries even of human reason, the practice of nature, and the limits of experience. Why do you question the eye about what isn't enough for it? And what does the hand try to explore that is beyond itself? Whatever he or she reports is less. Truly, let faith declare about me, and let it diminish nothing of my majesty.

Waiting for the Ascended Glory

Until Christ’s ascension, the soul must not cling to his humble form but wait to touch him later by faith, desire, and devotion rather than by bodily sense.

Learn to hold this more surely, to follow this more safely: what she will have advised. Do not touch me, for I have not yet ascended to my Father.✦ As if, when I have truly ascended, she would then want or be able to be touched by her. And certainly she will be able to — but by affection, not by hand; by desire, not by eye; by faith, not by senses. Why do you, he says, seek to touch me now, you who estimate the glory of the resurrection by the body's sense? Don't you know that at the time when my mortality was being transfigured, the eyes of the disciples could not endure the glory of a body about to die?✦ Still, I accommodate myself to your senses, presenting a servile form that you may recognize from habit. But once wonderful deeds have been done and my glory has been strengthened in you, you will not be able to attain to it.

Faith’s Mystical Embrace

Faith alone can worthily define and embrace the risen Lord, gathering into its mystical depths the full dimensions of divine glory hidden from every sense.

So put off your judgment, hold back your opinion, and don't trust your senses to settle the definition of something so great — leave that to faith. It will be defined more worthily and more surely by the one who comprehends it more fully. In the end, whatever is the length, the breadth, the height, and the depth — it gathers all of it into its own deep and mystical embrace. What no eye has seen, nor ear heard, nor has it risen into any human heart — that, it carries enclosed within itself as if in a wrapper, kept and sealed.

Touching the Glorified One

The soul is invited to wait until Christ is beautiful in heavenly glory, then touch him with the hand of faith, the finger of longing, and the eye of the mind.

That will touch me worthily, then — the one who receives me as I sit beside the Father, no longer in humble guise but in heavenly glory: the same flesh, but in another form. Why do you want to touch what is disfigured? Wait, so that you may touch what is beautiful. For the one who is disfigured now will then be beautiful — disfigured to the touch, disfigured to the sight; disfigured, in short, to you who are disfigured yourself, you who cling more to the senses and less to faith. Be beautiful, and touch me; be faithful, and you are beautiful. Beautiful, you will touch the Beautiful One more worthily, and more blessedly. You will touch with the hand of faith, the finger of longing, the embrace of devotion; you will touch with the eye of the mind. But is there still something dark?

White and Ruddy, Chosen from Thousands

The bride turns from blackness to praise the bridegroom as white and ruddy, surrounded by martyrs and virgins, and as the beloved chosen out of thousands.

Far be it! My beloved is white and ruddy.✦ Beautiful indeed, surrounded by roses and lilies of the valley—that is, the choirs of martyrs and virgins; and I, seated in their midst, belong to either choir, virgin and martyr.✦✦ How then do I not harmonize with the bright choirs of virgins—I, virgin, son of the Virgin, and bridegroom of the virgin? How am I not rosy with the martyrs—I, their cause, their strength, their fruit, and the very form of martyrdom? Such as he is, in that way touch him and say: My beloved is white and ruddy, chosen out of thousands.✦ Thousands upon thousands with the beloved, and ten times a hundred thousand around the beloved, yet none equal the beloved.✦ Surely you won't have reason to fear that, in seeking the one you love, you might by chance fall into error over anyone in the crowd?

No More the Darkened Skin

The bridegroom will no longer meet the bride in the black skin of suffering but in heavenly glory, crowned with honor and majesty.

You wouldn't hesitate at all about whom you'd choose. The one chosen from thousands will stand out, more distinguished than all the rest, and you'll say: That one is beautiful in his robe, walking in the abundance of his strength. So it's not about the dark appearance, which really had to be thrust before the eyes of the persecutors, so they would despise the one they were to kill — or even before the eyes of his friends, so they might recognize the risen one. No — I say he will no longer meet you in the black skin, but in a white garment, beautiful in form, not only above human beings, but also above the faces of angels. Why do you want to touch me in a humble condition, in a servile form, in a contemptible appearance? Touch me in the heavenly, glorious appearance, crowned with glory and honor — awesome indeed in divine majesty, but pleasing and gentle through an inborn serenity.

The Bride’s Discerning Search

The bride’s deep discernment is praised: under the dark skin of the flesh she found God, life in death, and glory in reproach, as despised skins once hid royal treasure.

Among all these things, the bride's discernment deserves attention, and the depth of her words: under the image of Solomon's skins — that is, in the flesh — she searched out God; in death, life; the highest glory and honor amid reproach, and under the dark appearance of the crucified, the radiance of innocence and the splendor of virtues — just as those skins, though they were dark and despised, yet preserved within themselves the precious and dazzling adornments of a wealthy king. Rightly she does not despise the darkness in the skins, since she notices the beauty that lies beneath them. And so some despised her, because they did not truly know him: for if they had known, they would never have crucified the Lord of glory.✦ Herod did not know him, and therefore despised him; the Synagogue did not know him, reproaching him for the darkness of his suffering and weakness: 'He saved others,' it says, 'himself he cannot save.'✦ 'Christ, the king of Israel, let him come down now from the cross, and we will believe in him.'✦ But the thief on the cross knew him — even though he was on the cross — and confessed the purity of innocence.✦ This one, however, says, 'What evil has he done?'✦ And at the same time he bore witness to the glory of royal majesty: 'Remember me,' he says, 'when you come into your kingdom.'✦

Black Without, Beautiful Within

The Church imitates Christ’s outward blackness but not his inward state, for Solomon has no inner blackness; sin’s stain is within, yet the true Peacemaker is without sin.

The centurion knew when he cried out, 'Son of God'; the Church knows, and she also imitates the blackness, so that she may share in the beauty. She's not ashamed to be seen as black, to be called black, so that to the beloved she may say: 'The reproaches of those who reproached you have fallen on me.'2 But indeed, black like Solomon's skins — outside, to be sure, and not within; for my Solomon does not have blackness inside. In fact, she doesn't say, 'I am black like Solomon,' but 'like the skins of Solomon,' because the true blackness of the peaceful one exists only on the surface.3 The blackness of sin is within, and first the inner fault stains inwardly, before it comes forth to the eyes. In the end, evil thoughts go out from the heart — thefts, murders, adulteries, blasphemies — and these are what defile a person; but far be it that they should touch Solomon!✦4 You will certainly find no such defilements at all in the true Peaceful One. For the one who takes away the sins of the world must be without sin, so that, having been found suitable for reconciling sinners, he may rightly claim the name of Solomon for himself.5

Holy Blackness of Suffering

The Church glories in the blackness of penitence, compassion, and persecution, gladly imitating the bridegroom’s garments for the sake of justice and truth.

But there is a blackness of affliction that belongs to penitence, when grief is taken up for sins. Solomon, perhaps, would not shrink from seeing this blackness in me, if only I would willingly put it on myself for my sins; because a broken and humbled heart God will not despise.6 There is also a blackness that belongs to one who feels compassion, if you grieve with the afflicted, and a brother's hardship stains you with its own dark mark.7 And our Peacemaker certainly does not think this blackness should be refused, since he himself worthily put it on for us, who bore our sins in his own body on the wood.✦8 There is also a blackness that belongs to persecution, which is even held as the highest adornment, if indeed it is undertaken for justice and truth. Hence that word: The disciples went on their way rejoicing from the presence of the council, because they were counted worthy to suffer insult for the name of Jesus; and again: Blessed are those who suffer persecution on account of justice.✦✦ It is above all this blackness that I think the Church glories in, and this that it more gladly imitates from the bridegroom's own garments. And finally, it holds this too in promise: If they have persecuted me, they will also persecute you.✦

Discolored by the Sun

The bride explains her blackness as being discolored by the sun—whether persecution, zeal for justice, brotherly love, or the burning love of Christ the Sun of Justice.

And so the bride adds: Don't think less of me because I'm dark, because the sun has discolored me — that is, don't treat me as though I'm deformed, because you see that under the pressure of persecution I'm less vibrant, less colored by the glory of this world.✦ Why do you throw my darkness in my face — a darkness that the heat of persecution, not any shameful way of life, brought on? Or by 'sun' he means the zeal for justice by which one rises up and arms oneself against the wicked, saying to God: 'The zeal for your house consumes me.' And that word too: 'My zeal has wasted me, because my enemies have forgotten your words'; and again: 'Faintness gripped me on account of the sinners who abandon your law'; likewise: 'Haven't I hated those who hate you, Lord, and wasted away over your enemies?' The Wise One also carefully observes this: 'They are yours, daughters.' Don't show a cheerful face toward them — so that toward the lax, the soft, and those running from discipline, you may reveal not the brightness of calm but the darkness of severity. Or else, to be discolored by the sun is to be set ablaze with brotherly love, to weep with those who weep, to grow weak when others grow weak, and to be burned up over each person's stumbling blocks. Or this way: the Sun of Justice has discolored me — Christ, with whose love I waste away.

Longing, Weariness, and Glory

The bride’s weariness and fading color express burning desire for Christ and contempt of earthly consolation, leading into a final discourse on the bridegroom’s glory.

This weariness, this fading of color, is a kind of banishment and a failing in the soul's desire — which is why it says: I have been mindful of God, and I have delighted, and I have been exercised, and my spirit has failed.✦ Therefore, like the burning sun, the heat of desire discolors the one sojourning in the body, while the repulse that makes the countenance impatient to gaze upon glory torments the one who loves through delay. Which of us burns with such holy love that, out of the desire to see Christ, scorns and lays aside every color of present glory and joy — calling out to him with that prophetic voice: I have not desired the day of man, you know; and again with holy David: My soul has refused to be consoled — that is, it despises being colored by the empty joy of present goods?✦✦ Or certainly the sun has discolored me — doubtless by comparison with its own splendor — for as I draw near to it, I find myself dark in its light, I discover myself black, and I despise myself as foul. But at other times I am indeed beautiful — so why do you say I am dark, since I yield only to the beauty of the sun alone? But the things that follow seem to agree more with the earlier sense. Adding, since the sons of my mother have fought against me, it openly signifies that she suffered persecution.✦ But from here we will begin another discourse, since what we have received concerning the glory of the bridegroom of the Church of our Lord Jesus Christ, by the gift of him who is God blessed unto the ages, can suffice for this turn.

Amen

The sermon concludes with a single doxological “Amen.”

Amen.

Read the original Latin

Tenetis, credo, cuius et quibus Salomonis pellibus decorem sponsae sentiam comparatum, si tamen ad ostensionem commendationemque referatur decoris data ex his similitudo. At si ad nigredinem magis referenda putetur, sicut et illa de tabernaculis Cedar: non equidem aliunde occurrit mihi quidquam de huiusmodi pellibus Salomonis, nisi quas forte rex in usum tabernaculi soleret assumere, si quando in tentoriis habitare liberet; quas utique, si quae tamen fuerunt, obscuras sine dubio et tetras esse necesse fuit, tanquam quae quotidiano forent expositae soli, et frequentium iniuriis pluviarum. Neque id frustra, sed ut is qui intus repositus erat ornatus, nitidior servaretur. Hoc exemplo sponsa non negat nigredinem, sed excusat; nec probro ducit qualemcunque habitum, quem charitas formet, iudicium veritatis non improbet. Denique quis infirmatur, cum quo non infirmetur? quis scandalizatur, et non uritur? Induit se compassionis naevum, ut morbum in altero passionis levet, vel sanet; nigrescit candoris zelo, lucro pulchritudinis.

Multos candidos facit unius denigratio, non cum tingitur culpa, sed cum cura afficitur. Expedit, inquit, ut unus moriatur homo pro populo, et non tota gens pereat : expedit ut unus pro omnibus denigretur similitudine carnis peccati, et non tota gens nigredine condemnetur peccati: splendor et figura substantiae Dei obnubiletur in forma servi pro vita servi: candor vitae aeternae nigrescat in carne, pro carne purganda: speciosus forma prae filiis hominum, pro filiis hominum illuminandis obscuretur in passione, turpetur in cruce, palleat in morte: ex toto non sit ei species neque decor, ut sibi speciosam atque decoram acquirat sponsam Ecclesiam sine macula et sine ruga. Agnosco pellem Salomonis, imo ipsum in pelle nigra Salomonem amplector. Habet et Salomon nigredinem, sed in pelle; foris niger, in cute niger, non intus: alioquin omnis gloria eius filiae regis ab intus. Intus divinitatis candor, decor virtutum, splendor gloriae, innocentiae puritas: sed tegit haec despicabilior infirmitatis color; et quasi absconditus vultus eius et despectus, dum tentatur per omnia pro similitudine absque peccato. Agnosco denigratae formam naturae; agnosco tunicas illas pelliceas, protoplastorum peccantium habitum. Denique semetipsum denigravit formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo. Agnosco sub pelle haedi, qui peccatum significat, et manum quae peccatum non fecit, et collum per quod mali cogitatio non transivit; ideoque non est inventus dolus in ore eius.

Novi quod sis lenis natura, mitis et humilis corde, blandus aspectu, suavis spiritu, et quidem unctus oleo laetitiae prae consortibus tuis. Unde ergo nunc ad instar Esau pilosus et hispidus? Cuiusnam rugosa et tetra imago haec, et unde hi pili? Mei sunt: nam pilosae manus similitudinem exprimunt peccatoris. Meos agnosco hos pilos; et in pelle mea video Deum Salvatorem meum.

Non tamen Rebecca sic illum induit, sed Maria; tanto digniorem qui benedictionem acciperet, quanto sanctior quae peperit. Et bene in meo habitu; quia mihi benedictio vindicatur, mihi postulatur haereditas. Siquidem audierat: Postula a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae. Tuam, inquit, haereditatem, tuamque possessionem dabo tibi. Quomodo dabis ei, si sua est? Et quomodo suam mones ut postulet? aut quomodo sua, si necesse habet ut postulet? Mihi proinde postulat, qui meam ad hoc induit formam, ut suscipiat causam.

Quippe disciplina pacis nostrae super eum, dicente propheta, et Dominus in eo posuit iniquitatem omnium nostrum : unde debuit fratribus per omnia similari, sicut ait Apostolus, ut misericors fieret. Propterea vox quidem, vox Iacob est; manus autem, manus sunt Esau. Suum est quod auditur ex eo: quod in eo videtur, nostrum. Quod loquitur, spiritus et vita est: quod apparet, mortale et mors. Aliud cernitur, et aliud creditur. Nigrum sensus renuntiat, fides candidum et formosum probat. Niger est, sed oculis insipientium: nam fidelium mentibus formosus valde: niger est, sed formosus: niger reputatione Herodis, formosus confessione latronis, centurionis fide.

Quam formosum adverterat qui exclamavit: Vere homo hic Filius Dei erat! Sed in quo advertit, advertendum. Si enim attenderet quod apparebat, quomodo formosus, quomodo Filius Dei? Quid nisi deforme et nigrum oculis spectantium occurrebat, cum expansis in cruce manibus medius duorum nequam, risum malignantibus daret, fletum fidelibus? Et solus erat risui, qui solus poterat esse terrori, solus honori debuerat. Unde igitur advertit pulchritudinem Crucifixi, et quod is sit Filius Dei, qui cum iniquis reputatus est? Respondere aliquid ad id nostrum nec fas, nec opus est; nec enim evangelistae hoc diligentia praeteriit. Sic enim habes: Videns autem centurio qui ex adverso stabat, quia sic clamans exspirasset, ait: Vere hic homo Filius Dei erat.

Ergo ad vocem credidit, ex voce agnovit Filium Dei, et non ex facie. Erat enim fortasse ex ovibus eius, de quibus ait: Oves meae vocem meam audiunt .

Auditus invenit quod non visus; oculum species fefellit, auri veritas se infudit. Oculus pronun tiabat infirmum, oculus foedum, oculus miserum, oculus morte turpissima condemnatum; auri Dei Filius, auri formosus innotuit; sed non Iudaeorum, quia erant incircumcisi auribus. Merito Petrus abscidit auriculam servi, ut viam faceret veritati, et veritas liberaret eum, id est liberum faceret. Erat ille centurio incircumcisus, sed non aure, qui ad unam exspirantis vocem sub tot infirmitatis indiciis Dominum maiestatis agnovit. Ideoque non despexit quod vidit, quia credidit quod non vidit. Non autem credidit ex eo quod vidit; sed ex eo procul dubio quod audivit, quia fides ex auditu. Dignum quidem fuerat per superiores oculorum fenestras veritatem intrare ad animam; sed hoc nobis, o anima, servatur in posterum, cum videbimus facie ad faciem. Nunc autem unde irrepsit morbus, inde remedium intret, et per eadem sequatur vestigia vita mortem, tenebras lux, venenam serpentis antidotum veritatis; et sanet oculum qui turbatus est, ut serenus videat quem turbatus non potest.

Auris prima mortis ianua, prima aperiatur et vitae; auditus, qui tulit, reparet visum; quoniam nisi crediderimus, non intelligemus. Ergo auditus ad meritum, visus ad praemium. Unde Propheta, Auditui meo, inquit, dabis gaudium et laetitiam : quod fidelis retributio auditionis beata visio sit, et beatae meritum visionis fidelis auditio. Beati autem mundo corde, quoniam ipsi Deum videbunt. Porro, fide oportet mundari oculum qui videat Deum, quemadmodum habes: Fide mundans corda eorum.

Interim ergo, dum necdum paratus est visus, auditus excitetur, auditus exercitetur, auditus excipiat veritatem. Felix, cui Veritas attestatur, dicens: In auditu oris obedivit mihi. Dignus qui videam, si priusquam videam, obedisse inveniar; securus videbo, ad quem meae obedientiae munus praecesserit. Quam beatus qui ait: Dominus Deus aperuit mihi aurem, et ego non contradico, retrorsum non abii. Ubi et voluntariae habes obedientiae formam, et longanimitatis exemplum. Qui enim non contradicit, spontaneus est; et qui retro non abiit, perseverat. Utrumque necessarium; quoniam hilarem datorem diligit Deus, et qui perseveraverit usque in finem, hic salvus erit. Utinam et mihi aperiat aurem Dominus, intret ad cor meum sermo veritatis, mundet oculum, et laetae praeparet visioni, ut dicam Deo etiam ipse: Praeparationem cordis mei audivit auris tua; ut audiam a Deo, etiam ipse cum caeteris obedientibus: Et vos mundi esti propter sermonem quem locutus sum vobis.

Nec omnes mundantur qui audiunt, sed qui obediunt: Beati qui audiunt, et custodiunt illud. Talem requirit auditum qui mandat dicens: Audi, Israel; talem offert qui ait: Loquere, Domine, quia audit servus tuus; talem spondet qui dicit: Audiam quid loquatur in me Dominus Deus.

Et ut scias etiam Spiritum sanctum hunc in animae spirituali profectu ordinem observare, ut videlicet prius formet auditum, quam laetificet visum: Audi, inquit, filia, et vide. Quid intendis oculum? Aurem para. Videre desideras Christum? Oportet te prius audire eum, audire de eo, ut dicas cum videris: Sicut audivimus, sic vidimus. Immensa claritas, visus augustus, et non potes ad eam. Potes auditu, sed non aspectu. Clamantem denique Deum: Adam, ubi es?

, non videbam iam peccator, audiebam tamen. Sed auditus aspectum restituet, si pius, si vigil, si fidelis praecesserit. Fides purgabit quem turbavit impietas; et quem inobedientia clausit, aperiet obedientia. Denique: A mandatis tuis, inquit, intellexi : quod intellectum reddat observatio mandatorum, quem tulit transgressio. Adverte adhuc in sancto Isaac quomodo prae caeteris sensibus auditus in iam sene viguerit. Caligant oculi patriarchae, palatum seducitur, fallitur manus, non fallitur auris. Quid mirum, si auris percipit veritatem, cum fides ex auditu, auditus per verbum Dei, verbum Dei veritas sit? Vox, inquit, vox Iacob est.

Nihil verius. Manus autem manus sunt Esau. Nihil falsius. Falleris: manus similitudo decepit te. Nec in gustu veritas, etsi suavitas est. Nam quomodo habet veritatem qui se putat edere venationem, cum domesticis vescatur haedorum carnibus? Multo minus oculus qui nihil videt. Non est veritas in oculo, non sapientia.

Vae qui sapientes estis, ait, in oculis vestris! Non bona sapientia, cui maledicitur. Mundi est, ac per hoc stultitia apud Deum.

Bona et vera sapientia trahitur de occultis, ut sapit beatus Iob. Quid foris eam quaeris in corporis sensu? Sapor in palato, in corde sapientia est. Non quaeras sapientiam in oculo carnis, quia caro et sanguis non revelat eam, sed spiritus. Non in gustu oris: nec enim invenitur in terra suaviter viventium. Non in tactu manus, cum sanctus dicat: Si osculatus sum manum meam ore meo, quod est iniquitas maxima, et negatio in Deum. Quod tunc fieri arbitror, cum donum Dei, quod est sapientia, non Deo, sed meritis ascribitur actionum. Sapiens fuit Isaac, sed tamen erravit in sensibus.

Solus habet auditus verum, qui percipit verbum. Merito carnem redivivam Verbi tangere prohibetur mulier carnaliter sapiens; plus quippe tribuens oculo quam oraculo, id est carnis sensui quam verbo Dei. Quem enim mortuum vidit, resuscitatum non credidit, cum tamen hoc promiserit ipse. Denique non quievit oculus, usque dum satiatus est visus; quoniam non erat consolatio fidei, nec Dei rata promissio. Nonne coelum et terra, et quidquid omnino carnis oculus attingere potest, ante habent transire et perire, quam iota unum aut unus apex ex omnibus quae locutus est Deus? Et tamen cessavit a fletu in visu oculi, quae noluit consolari in verbo Domini; pluris habens experimentum, quam fidem. At experimentum fallax.

Mittitur ergo ad certiorem fidei cognitionem; quae utique apprehendit quod sensus nescit, experimentum non invenit. Noli me tangere, inquit: hoc est: Dissuesce huic seducibili sensui; innitere verbo, fidei assuesce. Fides nescia falli, fides invisibilia comprehendens, sensus penuriam non sentit. denique transgreditur fines etiam rationis humanae, naturae usum, experientiae terminos. Quid interrogas oculum ad quod non sufficit? Et manus quid explorare conatur quod supra ipsam est? Minus est quidquid ille vel illa renuntiet. Sane fides pronuntiet de me, quae maiestati nihil minuat.

Disce id habere certius, id tutius sequi, quod illa suaserit. Noli me tangere, nondum enim ascendi ad Patrem meum. Quasi vero cum iam ascenderit, tunc tangi ab ea velit aut possit. Et utique poterit, sed affectu, non manu; voto, non oculo; fide, non sensibus. Quid tu me, ait, modo tangere quaeris, quae sensu corporis gloriam aestimas resurrectionis? Nescis quod tempore adhuc meae mortalitatis transfigurati ad horam morituri corporis gloriam oculi discipulorum sustinere nequiverint? Adhuc quidem tuis sensibus gero morem, formam ingerendo servilem, quam de consuetudine recognoscas. Caeterum mirabilis facta et gloria mea ex te, confortata est, et non poteris ad eam.

Differ ergo iudicium, suspende sententiam, et tantae rei definitionem ne credas sensui, fidei reservato. Illa dignius, illa definiet certius, quae plenius comprehendet. Denique comprehendit suo illo mystico ac profundo sinu, quae sit longitudo, latitudo, sublimitas et profundum. Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, illa in se quasi quodam involucro clausum portat, servatque signatum.

Illa igitur digne me tanget, quae Patri consedentem suscipiet, non iam in humili habitu, sed in coelesti: carne ipsa, sed altera specie. Quid deformem vis tangere? Exspecta ut formosum tangas. Nam qui deformis modo, tunc formosus; deformis tactui, deformis aspectui; deformis denique deformi tibi, quae sensibus plus inhaeres, fidei minus. Esto formosa, et tange me; esto fidelis, et formosa es. Formosa formosum et dignius tanges, et felicius. Tanges manu fidei, desiderii digito, devotionis amplexu; tanges oculo mentis. At nunquid adhuc nigrum?

Absit! Dilectus tuus candidus et rubicundus. Formosus plane quem circundant flores rosarum, et lilia convallium; hoc est, martyrum, virginumque chori: et qui medius resideo, utrique non dissideo choro, virgo et martyr. Quomodo denique candidis non congruo virginum choris, virgo, Virginis filius, virginisque sponsus? Quomodo non roseis martyrum, causa, virtus, fructus et forma martyrii? Talem talis taliterque tange, et dic: Dilectus meus candidus et rubicundus, electus ex milibus. Millia millium cum dilecto, et decies centena millia circa dilectum, et nemo ad dilectum. Num tibi verendum erit, ne forte in quempiam de multitudine errore incidas, quaerendo quem diligis?

Non prorsus ambiges quemnam eligas. Facile occurret electus e millibus, cunctis insignior, et dices: Iste formosus in stola sua, gradiens in multitudine fortitudinis suae. Non ergo in pelle nigra, quae hactenus sane ingerenda fuit oculis persequentium, ut contemnerent occidendum; aut etiam amicorum, et recognoscerent redivivum. Non, inquam, iam in pelle occurret nigra, sed in veste alba, speciosus forma, non modo prae filiis hominum, sed etiam prae vultibus angelorum. Quid me vis tangere in humili habitu, servili forma, specie contemptibili? Tange coelesti decorum specie, gloria et honore coronatum; divina quidem maiestate tremendum, sed ingenita serenitate gratum ac placidum.

Inter haec advertenda prudentia sponsae, et profunditas sermonum eius, quae sub figura pellium Salomonis, scilicet in carne, rimata est Deum, in morte vitam; summam gloriae et honoris inter opprobria, et sub nigro denique habitu crucifixi candorem innocentiae, splendoremque virtutum, sicut illae utique pelles, cum essent nigrae atque despectae, pretiosa et praecandida praedivitis regis in se ornamenta servabant. Merito nigredinem non contemnit in pellibus, decorem qui sub pellibus est advertens. Et ideo quidam illam contempserunt, quia hunc minime cognoverunt: si enim cognovissent, nunquam Dominum gloriae crucifixissent. Non cognovit Herodes, et idcirco despexit; non cognovit Synagoga, quae nigredinem illi passionis et infirmitatis improperans, Alios, ait, salvos fecit, seipsum non potest salvum facere. Christus rex Israel descendat nunc de cruce, et credimus ei. Sed cognovit latro de cruce, licet in cruce, qui et innocentiae puritatem confessus est. Hic autem, inquiens, quid mali fecit? et gloriam regiae maiestatis simul est protestatus: Memento mei, dicens, dum veneris in regnum tuum.

Cognovit centurio, qui Filium Dei clamat; cognoscit Ecclesia, quae et aemulatur nigredinem, ut decorem participet. Non confunditur nigra videri, nigra dici, ut dilecto dicat: Opprobria exprobrantium tibi ceciderunt super me. At sane nigra instar pellium Salomonis, foris scilicet, et non intus: neque enim intus nigredinem meus Salomon habet. Denique non ait: Nigra sum sicut Salomon; sed, sicut pelles Salomonis: quod in superficie tantum sit veri nigredo pacifici. Peccati nigredo intus est; et prius interiora culpa commaculat, quam ad oculos prodeat. Denique de corde exeunt cogitationes malae, furta, homicidia, adulteria, blasphemiae: et haec sunt quae coinquinant hominem; sed absit ut Salomonem! Minime prorsus apud verum pacificum istiusmodi inquinamenta reperies. Oportet namque esse sine peccato eum qui tollit peccata mundi, quo ad reconciliandos peccatores inventus idoneus, iure sibi nomen vindicet Salomonis.

Sed est nigredo affligentis poenitentiae, cum assumitur lamentatio pro delictis. Hanc fortassis non abhorreat in me Salomon, si sponte tamen induam mihi pro peccatis meis; quia cor contritum et humiliatum Deus non despiciet. Est et afficientis compassionis, si afflicto condoleas; et fraternum te decoloret incommodum. Nec hanc profecto reiiciendam putat noster pacificus, quippe quam et sibi ipse pro nobis dignanter induit, qui peccata nostra tulit in corpore suo super lignum. Est et persecutionis: quae etiam pro summo ornamento habetur, si quidem suscipiatur pro iustitia et veritate. Unde est illud: Ibant gaudentes discipuli a conspectu concilii, quoniam digni habiti sunt pro nomine Iesu contumeliam pati; denique: Beati qui persecutionem patiuntur propter iustitiam. Hac potissimum gloriari Ecclesiam arbitror, hanc libentius imitari de pellibus sponsi. Denique et habet in promissione: Si me persecuti sunt, et vos persequentur.

Unde et addit sponsa: Nolite me considerare quod fusca sim, quia decoloravit me sol, hoc est: Nolite me notare quasi deformem, quia cernitis pro ingruente persecutione minus florentem, minus secundum gloriam saeculi coloratam. Quid exprobratis nigredinem, quam fervor persecutionis, non conversationis pudor invexit? Vel solem dicit zelum iustitiae, quo ascenditur et accingitur adversus malignantes, dicens Deo: Zelus domus tuae comedit me? et illud: Tabescere me fecit zelus meus, quia obliti sunt verba tua inimici mei; illud quoque: Defectio tenuit me pro peccatoribus derelinquentibus legem tuam; item: Nonne qui oderunt te, Domine, oderam, et super inimicos tuos tabescebam? Etiam illud Sapientis caute observat: Filiae, ait, tibi sunt? noli ostendere laetum vultum ad ipsas : ut scilicet remissis et mollibus et fugitantibus disciplinam, non candorem serenitatis, sed obscurum severitatis exhibeat. Vel decolorari a sole, est ignescere charitate fraterna, flere cum flentibus, cum infirmitantibus infirmari, uri ad scandala singulorum. Vel sic: Sol iustitiae decoloravit me Christus, cuius amore languco.

Languor iste, coloris quaedam exterminatio est, et defectus in desiderio animae: unde et dicit: Memor fui Dei, et delectatus sum, et exercitatus sum et defecit spiritus meus. Ergo, instar urentis solis, desiderii ardor peregrinantem in corpore decolorat, dum vultui gloriae inhiantem, impatientem facit repulsa, et excruciat amantem dilatio. Quis nostrum ita sancto amore ardet, ut desiderio videndi Christum, omnem colorem praesentis gloriae, laetitiaeque fastidiat et deponat, illa ei prophetica voce contestans: Et diem hominis non desideravi, tu scis; item cum sancto David: Renuit consolari anima mea; id est, praesentium bonorum inani laetitia despicit colorari? Vel certe decoloravit me sol, sui nimirum comparatione splendoris, dum approprians illi, ex eo me obscuram deprehendo, nigram invenio, foedam despicio. Caeterum alias quidem formosa sum; quid fuscam dicitis, solius solis pulchritudini succumbentem? At sensui priori videntur magis assentire ea quae sequuntur. Adiiciens siquidem: Filii matris meae pugnaverunt contra me; persecutionem passam se esse aperte significat. Sed hinc aliud sermonis principium ordiemur, quoniam sufficere hac vice possunt, quae accepimus de gloria sponsi Ecclesiae Domini nostri Iesu Christi, dono ipsius, qui est Deus benedictus in saecula.

Amen.

Scripture echoes

  1. ↩Ps.120.5 — Woe is me, for I have sojourned in Meshech; I have dwelt among the tents of Kedar.
  2. ↩John.11.50 — You do not consider that it is better for you that one man should die for the people, and that the whole nation should not perish.
  3. ↩Eph.5.27 — so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, so that she might be holy and blameless.
  4. ↩Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being.
  5. ↩Ps.45.3 — You are more beautiful than the sons of men; grace is poured out upon your lips; therefore God has blessed you forever.
  6. ↩Ps.45.13 — The daughter of Tyre shall be there with a gift; the rich among the people shall seek your favor.
  7. ↩Heb.4.15 — For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every way, yet without sin.
  8. ↩Gen.3.21 — And the LORD God made garments of skin for Adam and for his wife, and clothed them.
  9. ↩Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being.
  10. ↩1Pet.2.22 — He committed no sin, and no deceit was found in his mouth.
  11. ↩Gen.25.25 — And the first came out red, all of him like a hairy garment; and they called his name Esau.
  12. ↩Gen.3.21;Gen.25.25 — And the LORD God made garments of skin for Adam and for his wife, and clothed them. Gen.25.25 — And the first came out red, all of him like a hairy garment; and they called his name Esau.
  13. ↩Ps.2.8 — Ask of me, and I will make the nations your inheritance, the ends of the earth your possession.
  14. ↩Ps.2.8 — Ask of me, and I will make the nations your inheritance, the ends of the earth your possession.
  15. ↩Isa.53.4-Isa.53.6 — And Surely he carried our sicknesses and bore our pains, yet we considered him stricken, struck by God, and afflicted. Isa.53.5 — But he was pierced for our transgressions, crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. Isa.53.6 — All of us, like sheep, have gone astray; each of us has turned to our own way; and the LORD has laid on him the iniquity of us all.
  16. ↩Heb.2.17 — Therefore, in all things he had to become like his brothers, so that he might be a merciful and faithful high priest in the things pertaining to God, to make propitiation for the sins of the people.
  17. ↩Gen.27.22 — And Jacob drew near to Isaac his father, and he felt him, and he said, 'The voice is the voice of Jacob, but the hands are the hands of Esau.'
  18. ↩Luke.23.6-Luke.23.12 — But when Pilate heard this, he asked whether the man was a Galilean. Luke.23.7 — And when he learned that he belonged to Herod's jurisdiction, he sent him over to Herod, who himself was in Jerusalem at that time. Luke.23.8 — Now when Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him, and he was hoping to see some sign done by him. Luke.23.9 — He questioned him at considerable length, but he answered him nothing. Luke.23.10 — And the chief priests and the scribes stood by, accusing him vehemently. Luke.23.11 — And Herod, together with his soldiers, treated him with contempt and mocked him, putting a gorgeous robe on him, and sent him back to Pilate. Luke.23.12 — Now Herod and Pilate became friends with each other that very day; for before this they had been hostile toward one another.
  19. ↩Luke.23.39-Luke.23.43 — One of the criminals who were hanged there kept heaping insults on him, saying, "Are you not the Christ? Save yourself and us!" Luke.23.40 — But the other one answered, rebuking him: 'Do you not even fear God, since you are under the same judgment?' Luke.23.41 — And we indeed justly, for we are receiving what we have earned; but this man has done nothing wrong. Luke.23.42 — And he was saying, "Jesus, remember me when you come into your kingdom." Luke.23.43 — And he said to him, "Truly I tell you, today you will be with me in Paradise."
  20. ↩Luke.23.47 — When the centurion saw what had taken place, he glorified God, saying, "Truly this man was righteous."
  21. ↩Matt.27.54;Mark.15.39 — Now the centurion and those with him, who were keeping watch over Jesus, when they saw the earthquake and the things that had taken place, were greatly afraid, saying, "Truly this was God's Son." Mark.15.39 — And when the centurion, who was standing opposite him, saw that he had breathed his last in this way, he said, "Truly this man was the Son of God.
  22. ↩Luke.23.32-Luke.23.33;Isa.53.12 — Two others also, criminals, were led away with him to be executed. Luke.23.33 — And when they came to the place called The Skull, there they crucified him, and the criminals—one on his right and one on his left. Isa.53.12 — Therefore I will give him a share among the many, and he will divide spoil with the strong, because he poured out his life to death and was counted with the transgressors; yet he bore the sin of many and interceded for the transgressors.
  23. ↩Isa.53.12 — Therefore I will give him a share among the many, and he will divide spoil with the strong, because he poured out his life to death and was counted with the transgressors; yet he bore the sin of many and interceded for the transgressors.
  24. ↩Matt.27.54 — Now the centurion and those with him, who were keeping watch over Jesus, when they saw the earthquake and the things that had taken place, were greatly afraid, saying, "Truly this was God's Son."
  25. ↩John.10.27 — My sheep hear my voice, and I know them, and they follow me.
  26. ↩John.10.27 — My sheep hear my voice, and I know them, and they follow me.
  27. ↩Rom.10.17 — So then, faith comes from hearing, and hearing through the word of Christ.
  28. ↩Ps.103.5 — who satisfies your life with good things, so that your youth is renewed like the eagle's.
  29. ↩Matt.5.8 — Blessed are the pure in heart, for they shall see God.
  30. ↩Acts.15.9 — and he made no distinction between us and them, cleansing their hearts by faith.
  31. ↩Isa.50.5 — The Lord GOD has opened my ear, and I have not been rebellious; I have not turned back.
  32. ↩Matt.24.13 — But the one who endures to the end will be saved.
  33. ↩2Cor.9.7 — Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.
  34. ↩Ps.10.17 — You have heard the longing of the humble, O LORD; you will establish their hearts; you will incline your ear.
  35. ↩John.15.3 — Already you are clean because of the word that I have spoken to you.
  36. ↩Luke.6.47 — Everyone who comes to me and hears my words and does them, I will show you what he is like:
  37. ↩Deut.6.4 — Hear, O Israel: The LORD our God, the LORD is one.
  38. ↩1Sam.3.10 — And the LORD came and stood, and called as at other times, "Samuel, Samuel." And Samuel said, "Speak, for your servant is listening."
  39. ↩1Sam.3.9 — And Eli said to Samuel, "Go, lie down, and if he calls to you, then say, 'Speak, LORD, for your servant is listening.'" So Samuel went and lay down in his place.
  40. ↩Song.2.10 — My beloved answered and said to me, 'Arise, my darling, my beautiful one, and come away.'
  41. ↩Ps.48.8 — As with an east wind, you shatter the ships of Tarshish.
  42. ↩Gen.3.9 — And the LORD God called to the man and said to him, "Where are you?"
  43. ↩1Cor.3.18;Isa.5.21 — Let no one deceive himself. If anyone among you thinks he is wise in this age, let him become a fool so that he may become wise. Isa.5.21 — Woe to those who are wise in their own eyes, and shrewd in their own sight.
  44. ↩Job.31.27 — and my heart was enticed in secret, and my hand kissed to my mouth
  45. ↩John.20.24-John.20.29 — Thomas, one of the Twelve, called Didymus, was not with them when Jesus came. John.20.25 — So the other disciples told him, 'We have seen the Lord.' But he said to them, 'Unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side, I will not believe.' John.20.26 — And after eight days his disciples were again inside, and Thomas was with them. Jesus came, the doors being locked, and he stood in the midst and said, 'Peace be to you.' John.20.27 — Then he said to Thomas, "Put your finger here, and see my hands; and put out your hand, and place it into my side; and do not be unbelieving, but believing." John.20.28 — Thomas answered him, 'My Lord and my God!' John.20.29 — Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen and yet have believed."
  46. ↩Matt.5.18 — For truly I tell you, until heaven and earth pass away, not one jot or one tittle will pass from the Law until all is fulfilled.
  47. ↩John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'"
  48. ↩Matt.17.1-Matt.17.8 — And after six days Jesus takes Peter and James and John his brother and leads them up into a high mountain by themselves. Matt.17.2 — And he was transfigured before them, and his face shone like the sun, and his garments became white as the light. Matt.17.3 — And behold, Moses and Elijah appeared to them, talking with him. Matt.17.4 — But Peter answered and said to Jesus, "Lord, it is good for us to be here. If you wish, I will make three shelters here—one for you, one for Moses, and one for Elijah." Matt.17.5 — While he was still speaking, a bright cloud overshadowed them, and behold, a voice from the cloud said, 'This is my beloved Son, with whom I am well pleased; listen to him.' Matt.17.6 — And when the disciples heard this, they fell on their faces and were greatly afraid. Matt.17.7 — And Jesus came and touched them and said, "Rise, and do not be afraid." Matt.17.8 — But when they lifted up their eyes, they saw no one, except Jesus alone.
  49. ↩Song.5.10 — My beloved is radiant and ruddy, distinguished among ten thousand.
  50. ↩Song.2.1 — I am the rose of Sharon, the lily of the valleys.
  51. ↩Song.5.10 — My beloved is radiant and ruddy, distinguished among ten thousand.
  52. ↩Song.5.10 — My beloved is radiant and ruddy, distinguished among ten thousand.
  53. ↩Song.5.10 — My beloved is radiant and ruddy, distinguished among ten thousand.
  54. ↩1Cor.2.8 — None of the rulers of this age understood it; for if they had understood, they would not have crucified the Lord of glory.
  55. ↩Mark.15.31 — In the same way, the chief priests also, mocking among themselves with the scribes, said, "He saved others; himself he cannot save."
  56. ↩Matt.27.42 — He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him.
  57. ↩Luke.23.39-Luke.23.42 — One of the criminals who were hanged there kept heaping insults on him, saying, "Are you not the Christ? Save yourself and us!" Luke.23.40 — But the other one answered, rebuking him: 'Do you not even fear God, since you are under the same judgment?' Luke.23.41 — And we indeed justly, for we are receiving what we have earned; but this man has done nothing wrong. Luke.23.42 — And he was saying, "Jesus, remember me when you come into your kingdom."
  58. ↩Luke.23.41 — And we indeed justly, for we are receiving what we have earned; but this man has done nothing wrong.
  59. ↩Luke.23.42 — And he was saying, "Jesus, remember me when you come into your kingdom."
  60. ↩Matt.15.19 — For out of the heart come evil thoughts, murders, adulteries, sexual immoralities, thefts, false testimonies, and blasphemies.
  61. ↩1Pet.2.24 — He himself bore our sins in his body on the tree, so that, having died to sins, we might live for righteousness — by whose wounds you were healed.
  62. ↩Acts.5.41 — So they went away from the presence of the council, rejoicing that they had been counted worthy to suffer dishonor for the Name.
  63. ↩Matt.5.10 — Blessed are those who have been persecuted for righteousness' sake, for theirs is the kingdom of heaven.
  64. ↩John.15.20 — Remember the word that I spoke to you: 'A servant is not greater than his master.' If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.
  65. ↩Song.1.5-Song.1.6 — I am dark and lovely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. Song.1.6 — Do not stare at me because I am dark, because the sun has scorched me. My mother's sons were angry with me; they made me keeper of the vineyards—but my own vineyard I have not kept.
  66. ↩Ps.76.4;Ps.77.3-Ps.77.4 — There he shattered the flashing arrows, the shield and sword and battle. Selah. Ps.77.3 — In the day of my trouble I sought the Lord; my hand was stretched out by night and did not grow numb; my soul refused to be comforted. Ps.77.4 — I remember God, and I moan; I meditate, and my spirit grows faint. Selah.
  67. ↩Song.1.7 — Tell me, whom my soul loves, where you pasture your flock, where you make it lie down at noon; for why should I be like one who wanders beside the flocks of your companions?
  68. ↩Ps.76.3;Ps.77.2 — There his tent is pitched, and his dwelling place is in Zion. Ps.77.2 — My voice to God, and I cry out; my voice to God, and He listens to me.
  69. ↩Song.1.6 — Do not stare at me because I am dark, because the sun has scorched me. My mother's sons were angry with me; they made me keeper of the vineyards—but my own vineyard I have not kept.

Notes

  1. 1 ↩Rare verb dissuesce (from dissuesco) is tentatively rendered 'turn away' in the sense of breaking off an ingrained habit; alternative sense could be 'wean yourself'.
  2. 2 ↩Quoted words echo Psalm 68:10 (Vulg. 67:10) / Romans 15:3.
  3. 3 ↩quod may be causal conjunction or relative pronoun; rendered as causal.
  4. 4 ↩List of vices echoes Matthew 15:19; Galatians 5:19-21.
  5. 5 ↩Qui tollit peccata mundi echoes John 1:29 (Lamb of God).
  6. 6 ↩The Latin play on 'Salomon' (peacemaker) and penitential blackness is theological, not merely rhetorical: the one true Peacemaker does not refuse the sorrow he himself willingly took on for sinners.
  7. 7 ↩The rare form 'decoloret' is uncertain in voice and sense; it is taken here as 'stains/discolors you' in sympathy with the afflicted brother, but the Latin is morphologically difficult and the clause could also mean 'and brotherly feeling discolors its own trouble in you.'
  8. 8 ↩'Noster pacificus' is a Christological title: Christ as the one true Peacemaker (Solomon figure), who willingly took on the 'blackness' of our sins on the cross ('super lignum').

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
Chosen Portion — Daily Prayer (free iOS app) →