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Chapter 40SermC.1.40

Sermo 40

The Beauty of the Bride's Cheeks

The bridegroom praises the bride's cheeks as beautiful like a turtledove's, prompting reflection on how modesty and spiritual intention, not fleshly color, make the soul's face truly beautiful.

Your cheeks are beautiful, like a turtledove's.✦ The bride's modesty is tender, and I think that at the bridegroom's rebuke her face was suffused with a blush, and appearing all the more beautiful for it, she immediately hears: "Your cheeks are beautiful, like a turtledove's."✦ But see that you don't think in a carnal way about the colored rot of flesh, and the discharge of yellowish or blood-tinged fluid, spreading evenly and uniformly over the glassy surface of the skin: from these things, moderately mixed together within themselves, a somewhat pale blush is tempered into the effect of bodily beauty, to adorn the likeness of the cheeks. Otherwise, that incorporeal and invisible substance of the soul, not divided into bodily limbs nor arrayed with visible colors, would be something else entirely. But you, if you can, reach out to the spiritual essence with a spiritual intuition, and to fit the pattern of the proposed likeness, consider the face of the soul, the intention of the mind; from which, to be sure, the uprightness of a work is judged, just as the beauty of the body is judged from the face. Furthermore, understand modesty as a kind of color in the face, because this virtue above all both imparts beauty and increases grace. Therefore your cheeks are beautiful, like a turtledove's.✦ He could more commonly have spoken of the face and described it as beautiful, as is customary — whose beauty is praised is said to be beautiful of face or comely of face — but I don't know what he intended, that he thought cheeks should rather be spoken of in the plural, unless it was for a reason I strongly believe is not pointless.

Why Cheeks in the Plural?

The Spirit's choice to say 'cheeks' in the plural rather than 'face' in the singular must have a deliberate reason, which the preacher now proposes to unfold.

For the Spirit of wisdom speaks, and it is not fitting for that spirit to say anything idle, even in the slightest, or to have spoken otherwise than it ought. So there is, without any doubt, some reason — whatever it may be — why the Spirit preferred to speak of cheeks in the plural rather than of a face in the singular. And if you have no better explanation, I'm opening up what seems right to me.

The Two Cheeks of a Pure Intention

A soul's beauty is judged by two things — what it intends and why — and only when both matter and cause are upright can it be told, 'Beautiful are your cheeks, like the turtledove's.'

Two things are necessarily required in the intention that we have said is the face of the soul: the matter and the cause — that is, what you intend, and why. And from these two things a soul is judged to have either beauty or deformity. For example: a soul that has kept both of these upright and pure may truthfully and deservedly be told, 'Beautiful are your cheeks, like the turtledove's.'1 But a soul that has lacked one of these two things cannot be told that its cheeks are beautiful like the turtledove's, because of the deformity that will still be present in it from the missing part. Much less will this description fit a soul that is found to have nothing praiseworthy in either of the two. But all of this will become clearer through examples. If, for instance, someone directs the mind to seeking truth, and that solely out of love for truth — doesn't it seem to you that both the matter and the cause are honorable, and that such a person deservedly claims for himself what is said: 'Beautiful are your cheeks, like the turtledove's'?2 — that soul, I mean, in which no blemish of reproach appears in either cheek. But if someone has directed the mind toward truth not out of desire for truth at all, but for empty glory or for the sake of some other temporal advantage — even now, if such a person seems to have one beautiful cheek, you will nevertheless not hesitate, I think, to judge that the other is deformed from the part whose cause has been defiled by shamefulness.

Souls Without Beautiful Cheeks

A soul enslaved to the flesh and worldly desire is judged foul on every side, since both its aim and its motive are corrupt.

But if you've seen a man pursuing no honorable studies, but ensnared by the allurements of the flesh, devoted to his belly and to luxury — the kind of people whose god is their belly and whose glory is in the shame of those who savor earthly things — what do you make of such a person?✦ Won't you judge him most foul on every side, since in his case both the thing intended and the motive behind it are found to be reprobate?

Degrees of Intention Toward God

From worldly aim to hypocritical pretense, from timid need-driven prayer to active Martha-like care, and finally to seeking God alone for his own sake — only this last is the bride's singular beauty.

So to direct your attention not toward God, but toward the world, is a mark of a worldly soul—one that has no beautiful quality at all. To direct your attention as if toward God, but not for God's sake, is clearly the mark of a hypocrite's soul: even if one part of it looks beautiful because it turns toward God in some way, the pretense itself destroys all its beauty and spreads an even deeper ugliness throughout.3 But if someone turns their attention toward God solely or especially because of the necessities of the present life, I wouldn't say it reeks of hypocrisy, yet I do say it is dimmed by a timid failing and is less acceptable.4 On the other hand, to direct your attention toward something other than God, yet for God's sake—that is not the leisure of Mary, but the busy work of Martha.✦5 Far be it from me to say that anything of this kind is ugly in her! Still, I wouldn't claim she has reached perfect beauty, since she is still anxious and troubled by many things and can't avoid being splattered by the dust of earthly affairs or the finest grit.6 Yet a chaste intention and the searching of a good conscience toward God will quickly and easily wipe even that away, in the hour of holy rest.7 So to seek God alone for his own sake alone is clearly to have the most beautiful face of a twofold intention—and this is the proper and special privilege of the bride, who deserves to hear by her singular prerogative: 'Your cheeks are beautiful, like a turtledove's.'8

Like a Turtledove

The turtledove's chastity and faithful solitude become the model for the soul-bride: sit alone, withdraw from all, and the King will desire your beauty.

Why, then, like a turtledove? She's a chaste little bird, and she doesn't live among many but is said to be content spending time with her mate alone, so that if she loses him, she doesn't seek another but goes on living by herself. You, then, who hear these things — so that you may truly not listen idly to what is written for your sake and is now being discussed and debated for your sake — you, I say, if you are moved by such promptings of the Holy Spirit and burn with zeal to make the effort of making your soul a bride of God: strive to have both these cheeks of your intention beautiful, so that, as the imitator of the most chaste bird, you may sit solitary, according to the prophet, because you have raised yourself above yourself. It is altogether above you, to be betrothed to the Lord of the angels. Is it not above you, to cling to God and to be one spirit with him? Sit solitary, therefore, like a turtledove. Have nothing to do with crowds, nothing with the multitude of others; and forget even your own people and your father's house, and the king will desire your beauty. O holy soul, be alone, so that for the one of all you may keep yourself, whom out of all you have chosen for yourself.

The Shy Bridegroom and Secret Prayer

Christ is a shy bridegroom who grants His presence only in solitude; therefore withdraw in mind and spirit, following His example of nightly, solitary prayer even unto Gethsemane.

Flee the crowd, flee even your own household; withdraw from friends and intimates, and even from the one who serves you. Don't you know you have a bridegroom who is shy, and who by no means wants to grant his presence to you when others are present? Withdraw, then — but in mind, not in body; in intention, in devotion, in spirit. For Christ the Lord is the Spirit before your face, and the Spirit doesn't require bodily solitude — though you do sometimes withdraw even in body, not without purpose, when you can, especially in the time of prayer. You hold in this also the bridegroom's command and pattern: 'When you pray,' he says, 'go into your room, shut the door, and pray.' And what he said, he did. He spent the night alone in prayer, not only hiding from the crowds, but not admitting even any of his disciples, nor any of his household. In the end he had taken three intimates with him, even as he was hastening toward death; and yet he was torn away from them, wanting to pray.

True Solitude of Mind and Spirit

True solitude is not bodily separation but detachment from common desires, curiosity, and rash judgment — a soul alone in mind and spirit excuses others and knows its own weakness.

So you do the same when you want to pray. For the rest, solitude of mind and spirit is urged on you alone. You are alone if you don't think about ordinary things, if you don't chase after what's right in front of you, if you look down on what many admire, if you refuse to want what everyone longs for, if you avoid quarrels, if you aren't stung by losses, if you don't hold on to wrongs done to you. Otherwise, even if you are alone in body, you are not alone. Do you see that you can be both alone and surrounded by many — and surrounded by many when you are alone? You are alone no matter how great a crowd of people you move among: just beware of being a nosy investigator of someone else's life, or a rash judge. Even if you detect something done wrongly, don't judge your neighbor on that basis; instead, make excuses for them. Make allowance for their intention, if you can't excuse the act itself; suppose ignorance, suppose a slip, suppose bad luck. But if the plain truth of the matter rules out any evasion, still persuade yourself of this, and say within yourself: The temptation was too fierce — what would it have done to me, if it had found the same power at work in me?

The Bride's Freedom in Love

The bride is free from the burden of watching over others, living only for her beloved Bridegroom and Lord, who is God over all, blessed forever. Amen.

And remember, I'm now speaking to the bride, not instructing the bridegroom's friend, whose role is a more careful one: watching so that no one sins, examining whether someone has sinned, and correcting if there has been sin. The bride is indeed free from this necessity, living for herself alone and for the one she loves, the bridegroom and likewise her Lord, who is God over all, blessed forever.✦ Amen.

Read the original Latin

Pulchrae sunt genae tuae, sicut turturis. Tenera est sponsae verecundia; et ad increpatiotionem sponsi, puto, facies eius rubore suffusa est, pulchriorque ex eo apparens, illico audit: Pulchrae sunt genae tuae, sicut turturis. Vide autem ne carnaliter cogites coloratam carnis putredinem, et purulentiam flavi sanguineive humoris, vitreae cutis superficiem summatim atque aequaliter suffundentem: e quibus sibi invicem moderate permistis, ad venustandam genarum effigiem rubor subpallidus in efficientiam corporeae pulchritudinis temperatur. Alioquin incorporea illa animae invisibilisque substantia, nec corporeis distincta membris, nec visibilibus exstat fucata coloribus. Tu vero spiritualem essentiam spirituali, si potes, attinge intuitu, et ad coaptandum propositae similitudinis schema cogita animae faciem, mentis intentionem; ex qua nimirum rectitudo operis, sicut ex facie pulchritudo corporis, aestimatur. Porro verecundiam intellige, tanquam colorem in facie, quod haec potissimum virtus et venustatem ingerat, et augeat gratiam. Pulchrae ergo sunt genae tuae, sicut turturis. Poterat usitatius faciem ponere et describere pulchram, sicut solet, cuius pulchritudo laudatur, pulchra facie seu decora facie dici: sed nescio quid sibi voluerit, ut magis genas pluraliter dicendum putaverit, nisi quod minime id crediderim otiosum.

Spiritus namque sapientiae loquitur, cui non est fas vel modicum quid omnino ascribere otiosum, aut secus dictum quam oportuerit. Est itaque sine dubio causa, quaecunque illa sit, cur pluraliter genas maluerit, quam singulariter faciem dicere. Et si tu melius non habes, ego quod mihi videtur aperio.

Duo quaedam in intentione, quam faciem animae esse diximus, necessario requiruntur, res et causa; id est, quid intendas, et propter quid. Et ex his sane duobus animae vel decor, vel deformitas iudicatur; ut, verbi causa, anima, quae ambo ista recta atque pudica habuerit, illi merito veraciterque dicatur: Pulchrae sunt genae tuae, sicut turturis. Quae vero altero horum caruerit, non poterit dici de ea, quod pulchrae sint genae eius sicut turturis, propter eam, quae adhuc ex parte erit, deformitatem. Multo autem minus illi hoc poterit convenire, quae neutrum horum habere landabile invenitur. At id totum fiet planius in exemplis. Si, verbi causa, intendat quis animum inquirendae veritati, atque id solo veritatis amore; nonne is tibi videtur et rem, et causam habere honestam, meritoque sibi vindicare quod dicitur: Pulchrae sunt genae tuae, sicut turturis? quippe cui in neutra genarum naevus reprehensionis appareat. Quod si minime quidem veritatis desiderio, sed aut inanis gloriae, aut alterius qualiscunque commodi temporalis obtentu in veritatem intenderit: iam, etsi unam genarum videatur habere formosam, non tamen, ut arbitror, dubitabis iudicare vel ex parte deformem, cuius alteram faciem causae turpitudo foedaverit.

Si autem videris hominem nullis honestis studiis intendentem, sed carnis illecebris irretitum, ventri et luxuriae deditum quales sunt illi, quorum deus venter est, et gloria in confusione eorum, qui terrena sapiunt : quid istum? nonne ex utraque parte foedissimum iudicabis, in cuius utique intentione et res, et causa reproba invenitur?

Ergo intendere non in Deum, sed in saeculum, saecularis animae est, nec ullam prorsus genarum speciosam habentis. Intendere autem quasi in Deum, sed non propter Deum, hypocritae plane animae est: cuius etsi una facies decora videtur, quod ad Deum qualicunque intentione respiciat; ipsa tamen simulatio omne in ea decorum exterminat, et magis per totum ingerit foeditatem. Si autem vel solum, vel maxime, ob vitae praesentis necessaria ad Deum converterit intentionem; non quidem faece hypocrisis putidam, pusillanimitatis tamen vitio dicimus subobscuram, et minus acceptam. Porro e contrario intendere in aliud quam in Deum, tamen propter Deum; non otium Mariae, sed Marthae negotium est. Absit autem ut huiusmodi est, quidquam illam dixerim habere deforme! Nec tamen ad perfectum affirmaverim pervenisse decoris: quippe quae adhuc sollicita est et turbatur erga plurima, et non potest terrenorum actuum vel tenui pulvere non respergi. Quem tamen cito facileque deterget vel in hora sanctae dormitionis casta intentio, et bonae conscientiae interrogatio in Deum. Ergo solum inquirere Deum propter ipsum solum, hoc plane est utramque bipartitae intentionis faciem habere pulcherrimam; atque id proprium ac speciale sponsae, cui merito singulari praerogativa audire conveniat: Pulchrae sunt genae tuae, sicut turturis.

Cur vero, sicut turturis? Pudica avicula est, et conversatio eius non cum multis, sed solo degere fertur contenta compare, ita ut si illum amiserit, alterum non requirat, sed sola deinceps conversetur. Tu ergo qui haec audis, ut sane non otiose audias ea quae scripta sunt propter te, et nunc propter te versantur et disputantur: tu, inquam, si ad istiusmodi Spiritus sancti incitamenta moveris, et inardescis dare operam, quomodo animam tuam facias sponsam Dei; stude ambas speciosas habere has genas tuae intentionis, ut imitator castissimae volucris, sedeas, secundum prophetam, solitarius, quoniam levasti te supra te. Omnino supra te est, angelorum Domino desponsari. An non supra te, adhaerere Deo atque unum spiritum esse cum eo? Sede itaque solitarius, sicut turtur. Nihil tibi et turbis, nihil cum multitudine caeterorum; etiamque ipsum obliviscere populum tuum, et domum patris tui et concupiscet rex decorem tuum. O sancta anima, sola esto, ut soli omnium serves te ipsam, quem ex omnibus tibi elegisti.

Fuge publicum, fuge et ipsos domesticos; secede ab amicis et intimis, etiam et ab illo qui tibi ministrat. An nescis te verecundum habere sponsum, et qui nequaquam suam velit tibi indulgere praesentiam praesentibus caeteris? Secede ergo, sed mente, non corpore; sed intentione, sed devotione, sed spiritu. Spiritus enim ante faciem tuam Christus Dominus, spiritusque requirit, non corporis solitudinem, quanquam et corpore interdum non otiose te separas, cum opportune potes, praesertim in tempore orationis. Tenes etiam in hoc et mandatum sponsi, et formam: Tu, inquit, cum oraveris, intra in cubiculum tuum et clauso ostio ora. Et quod dixit, fecit. Solus in oratione pernoctabat, non modo se abscondens a turbis, sed nec ullum quidem discipulorum, nec ullum domesticorum admittens. Denique tres secum intimos sibi adduxerat, cum ultro properaret ad mortem; avulsus est et ab ipsis orare volens.

Ergo et tu fac similiter, quando orare volueris.

De caetero sola indicitur tibi mentis et spiritus solitudo. Solus es, si non communia cogites, si non affectes praesentia, si despicias quod multi suspiciunt, si fastidias quod omnes desiderant, si iurgia devites, si damna non sentias, si non recorderis iniuriarum. Alioquin nec si solus corpore es, solus es. Videsue posse esse te et solum, cum inter multos; et inter multos, cum solus es? Solus es in quantacunque hominum verseris frequentia: tantum cave alienae conversationis esse aut curiosus explorator, aut temerarius iudex. Etiamsi perperam actum quid deprehendas, nec sic iudices proximum, magis autem excusa. Excusa intentionem, si opus non potes; puta ignorantiam, puta subreptionem, puta casum. Quod si omnem omnino dissimulationem rei certitudo recusat, suade nihilominus ipse tibi, et dicito apud temetipsum: Vehemens fuit nimis tentatio, quid de me illa fecisset, si accepisset in me similiter potestatem?

Et memento, me modo alloqui sponsam, et non amicum sponsi instruere, cui alia ratio est diligentius observandi ne quis peccet, et explorandi an peccet, et emendandi si peccatum fuerit. A qua sane necessitate sponsa libera est, soli vivens sibi, et ipsi, quem diligit, sponso pariter et Domino suo, qui est super omnia Deus benedictus in saecula. Amen.

Scripture echoes

  1. ↩Song.1.9 — I have compared you, my darling, to a mare among Pharaoh's chariots.
  2. ↩Song.1.9 — I have compared you, my darling, to a mare among Pharaoh's chariots.
  3. ↩Song.1.9 — I have compared you, my darling, to a mare among Pharaoh's chariots.
  4. ↩Phil.3.19 — whose end is destruction, whose god is their belly, and whose glory is in their shame, who set their minds on earthly things.
  5. ↩Luke.10.38-Luke.10.42 — Now as they went on their way, he entered a certain village, and a woman named Martha welcomed him into her house. Luke.10.39 — She had a sister called Mary, who also sat at the Lord's feet and listened to his word. Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." Luke.10.41 — But the Lord answered her, 'Martha, Martha, you are worried and troubled about many things.' Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  6. ↩Rom.9.5 — whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

Notes

  1. 1 ↩Quoted phrase echoes Song of Songs 2:14 or 4:1; candidate allusion held for later resolution.
  2. 2 ↩Quoted phrase echoes Song of Songs; candidate allusion held for later resolution.
  3. 3 ↩The metaphor of the soul's 'face' turning toward God versus pretense is rendered plainly; 'facies' and 'decorum' carry the sense of outward spiritual appearance versus inner truth.
  4. 4 ↩The contrast between 'faece hypocrisis putidam' (the foul dregs of hypocrisy) and 'pusillanimitatis vitio' (the fault of cowardice/timidity) is preserved; the sense is that need-driven prayer falls short not from deceit but from a smallness of courage.
  5. 5 ↩The Martha/Mary contrast (Luke 10:38–42) is rendered as 'leisure' versus 'busy work' to capture the traditional contemplative/active distinction without archaism.
  6. 6 ↩'Terrenorum actuum vel tenui pulvere' (earthly acts or thin dust) is rendered as 'dust of earthly affairs or the finest grit' to keep the image of contamination without archaism.
  7. 7 ↩'Sanctae dormitionis' (holy dormition/falling asleep) is rendered as 'holy rest'—a traditional euphemism for death or spiritual repose; the sense is of final purification.
  8. 8 ↩'Pulchrae sunt genae tuae, sicut turturis' is a direct quotation from the Song of Songs (likely Song 2:14 or 4:1 in the Vulgate); final source resolution belongs to a later stage.

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