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Chapter 47SermC.1.47

Sermo 47

The Flower of the Field and Humility of Grace

The Bridegroom declares himself the flower of the field so that all beauty and fragrance in the soul's bed of virtues is ascribed to his grace, not to human boasting.

I am the flower of the field and the lily of the valleys.✦ I think the bride was looking to this when she commended the scattered flowers to the bed. So the bridegroom, so that he would not ascribe those flowers to himself, with which the little bed seemed adorned and the chamber beautiful, declares that he himself is the flower of the field; and that flowers do not come from the chamber, but from the field, and that what shines and what is fragrant comes to be by his gift and by sharing in him. So that no one could reproach him and say, 'Why do you have what you haven't received?'✦ And if you have received it, why do you boast as if you had not received it?✦ He himself, like an eager lover to his beloved, so a kindly teacher, graciously and reverently shows her to whom the brightness she gloried in and the sweetness of the little bed ought to be ascribed. 'I am the flower of the field,' he says. 'What you boast of comes from me.'✦ We are most wholesomely warned by this passage that by no means should anyone boast; and if anyone boasts, let them boast in the Lord.✦

Seeking the Hidden Spiritual Sense

The preacher turns from the literal sense to ask Christ's help in uncovering the spiritual understanding hidden within the image of the flower.

And in this literal sense, let us now examine the spiritual meaning hidden within it, with the help of the very one it speaks of.1

The Threefold State of a Flower

A flower exists in field, garden, or chamber, and the moral meaning of each state is drawn out in relation to the soul's need for continual renewal in good works.

First, notice the threefold state of a flower, as it concerns me: in the field, in the garden, in the chamber — so that afterward it may be more easily understood why the flower of the field, especially, has chosen to call itself that. And a flower arises indeed in the field and in the garden, but in the chamber — not at all. In the field it gives off a scent and gives light, yet not upright and standing as in the garden or field — but completely laid low, as if it had been placed there, not grown there. And so it is truly necessary to renew the flowers frequently and always to add fresh ones, because they scarcely keep their scent for long, nor their beauty. Because if — as I said before in another sermon — the little bed strewn with flowers is a conscience filled with good works (Serm. preceding number You see, surely, that for the likeness to be preserved, it is by no means enough to do what is good once or twice, unless you unceasingly add new things to the former ones — so that, sowing in blessings, from blessings, you may reach the goals.

The Fragility of Good Works Without Renewal

Unless good works are continually renewed by fresh acts of devotion, the flower of virtue lies down and withers, especially in the chamber of the soul.

Otherwise the flower of a good work lies down and withers, and in a short time all its splendor is destroyed, and its vigor too, unless it is continually restored by acts of devotion, one after another, constantly renewed. This is what happens in the chamber.

Field, Garden, and Chamber Distinguished

The field flowers by God's power alone without human labor, signifying Christ's sinless, incorrupt flower, while garden and chamber flowers suggest other forms of spiritual life.

But in the garden it's not like that — and not in the field either. Once flowers have sprung up of their own accord, they keep producing new ones from within, so that their innate beauty may long endure in them. Yet they do differ from each other: the garden is cultivated by human skill and effort so that it may bloom, while the field produces flowers on its own, by its own natural power, without any help from human diligence. Do you think you can now see for yourself what that field is — neither plowed with a plowshare, nor dug with a hoe, nor enriched with manure, nor sown by human hands — yet adorned all the same with that noble flower on which the Spirit of the Lord is known to have rested? Behold, he says, the fragrance of my son, like the fragrance of a full field, which the Lord has blessed.✦ That flower of the field had not yet put on its full appearance, and already it was giving off its fragrance; for the holy old Patriarch, dim of sight but keen of smell, sensed it in the Spirit before his body wasted away, and cried out for very joy. The flower of the chamber, then, ought not to declare itself openly, since it is a flower that flourishes perpetually; nor should the garden flower either, lest it seem to have been produced by human effort. Beautifully, and most fittingly, he says, I am the flower of the field — one who came forth without human effort, and over whom, once sprung up, no corruption ever gained dominion — so that the word might be fulfilled that he spoke: You will not let your Holy One see corruption.✦

Virginity, Martyrdom, and Good Works

Virginity is the enclosed garden flower, martyrdom the exposed field flower, and good works the chamber flower, each fitting its place by moral likeness.

But if you'd like, take another account of this matter too — one that, I think, shouldn't be dismissed. For it's not without reason that the Wise One describes the Spirit as manifold — because under a single letter's outer shell, it has usually been accustomed to hiding many different understandings of wisdom.2 So then, following the division already given regarding the condition of the flower: virginity is a flower, martyrdom is a flower, a good work is a flower. In the garden, virginity; in the field, martyrdom; a good work, in the chamber. And how well virginity belongs in the garden — she who has modesty as her companion, shuns the public eye, delights in hidden places, and endures discipline. Indeed, in the garden the flower is closed, which in the field is exposed, and scattered in the chamber. And you have: 'A garden enclosed, a fountain sealed.'✦ This surely signifies the barrier of modesty in the virgin, and the guardianship of an inviolate holiness — if, that is, she proves to be such as to be holy in body and in spirit.

Martyrdom, Good Works, and Contemplative Rest

Martyrdom is fitting in the field as public spectacle, good works bring peace in the chamber, and after good works the soul rests more securely in contemplation.

And it fits well, too, that martyrdom belongs in the field, where the martyrs are exposed to everyone's mockery, made a spectacle for angels and for human beings alike.✦ Isn't this the pitiable voice recorded in the psalm: 'We have become a reproach to our neighbors, a derision and mockery to those who are around us'?✦ And it fits well, too, that good action belongs in the chamber, since it brings peace to the conscience and keeps it safe. After good work, then, one rests more securely in contemplation, and the more conscious someone is of never having failed the works of love through desire for their own peace, the more confidently they dare to gaze upon and explore the higher things.

Christ as Flower of Garden, Field, and Chamber

Christ is the garden flower in virginity, the field flower in martyrdom, and the chamber flower in good works, and he especially names himself the flower of the field to strengthen the bride for suffering.

And all this, in some sense, is the Lord Jesus. He himself is the flower of the garden, a virgin born of a virgin by a virgin. The same flower of the field, a martyr, the crown of martyrs, the pattern of martyrdom. Finally, he was led out of the city, suffered outside the camp, lifted up on the wood, to be looked at by men, to be mocked by all. He himself is likewise the flower of the bridal chamber, the mirror and example of all kindness, just as he declared to the Jews, saying: I have shown you many good works from my Father; and again Scripture says of him: Who went about doing good and healing all.✦ If therefore the Lord is these three things, what was the reason that from these three he chose to call himself the flower of the field? Surely, to strengthen her for endurance, to whom he knew he would send it, if indeed she wished to live piously in Christ, to suffer persecution. Therefore he professes himself the more willingly to that especially which he most wants to have in a follower, and this is what I said elsewhere, because she always seeks rest, and he urges her to labor, announcing to her that through many tribulations it is necessary to enter the kingdom of heaven.✦

Christ's Warning of Persecution to the Church

The Bridegroom foretells that the Church will be persecuted, and many Gospel passages confirm this denunciation of suffering to be endured.

So when the Church, newly betrothed to him in new lands, was preparing to return to the Father, he said to her: "The hour is coming when everyone who kills you will think he is offering homage to God"; and likewise: "If they persecuted me," he said, "they will also persecute you."✦✦3 You too can gather many similar things in the Gospel to this denunciation of evils to be endured.

Christ as Pattern and Reward of Those Who Suffer

The Bridegroom calls the bride to the field of struggle, offering himself as both the pattern of suffering and the crown of glory for those who endure.

I am the flower of the field and the lily of the valleys.✦ So when she shows him the little bed, he calls to the field, he urges on to the struggle. He thinks nothing would be more persuasive for entering the fight than if the one fighting were to hold out to himself either his own example or the reward. I am the flower of the field.✦ Clearly, either sense can be understood in this discourse: either that you are the pattern of the one fighting, or the glory of the one triumphing. You are both to me, Lord Jesus: the mirror of suffering and the reward of the one who endures. Each powerfully stirs and fiercely sets me ablaze. You train my hands for battle by the example of your virtue, and after your victory you crown my head with the presence of your majesty; whether because I watch you as you fight, or because I wait for you not only crowning but as the crown itself — in each you wonderfully draw me to yourself; each rope is most violent for pulling.

Drawn to Follow the Flower of the Field

The bride delights to follow Christ the flower of the field and is urged into the contest of love, that she may share in his good fight.

Draw me after you: I follow you gladly, I delight in you even more gladly still. If you are so good, Lord, to those who follow you, what will you be to those who follow after you? I am the flower of the field.✦ Whoever loves me, let them come into the field; let them not flee with me and enter the contest for me, so that they may be able to say: I have fought the good fight.✦

The Lily of the Valleys and the Glory of the Humble

Christ adds that he is the lily of the valleys, crowning the humble, for only the humble are just and will be exalted in eternal glory when the body of humility is reformed into the body of glory.

And because the proud or arrogant are not fit for martyrdom, but rather the humble, who dare not presume anything of themselves — he adds that he is also a lily of the valleys, that is, the crown of the humble, designating the special glory of their future exaltation by the preeminence of this flower.✦ It will come about, you see, when every valley is filled and every mountain and hill is brought low: then the brightness of eternal life — the lily plainly, not of hills but of valleys — will appear.✦ The just will spring up like a lily, he says.✦ Who is just, except the humble? Finally, when the Lord bowed himself into the hands of his servant Baptist, and that man trembled before his majesty, Leave it, he says; for this is how it is right for us to fulfill all righteousness — establishing the completion of righteousness in the perfection of humility.✦ The just one, then, is humble; the just one is a valley. And if we are found humble, we too will spring up like a lily, and we will flourish forever before the Lord. Or will he not prove himself most truly — or rather, then above all — to be the lily of the valleys, when he reforms the body of our humility, conformed to the body of his glory?✦

Summary of the Flower and Lily

The preacher briefly recapitulates that these things have been said because the Bridegroom declared himself the flower of the field and the lily of the valley.

He doesn't say 'our body,' but 'the body of our humility,' meaning that it's the humble ones who will be illuminated by the wonderful and everlasting brightness of this lily.4 And these things may be said because the Bridegroom declared himself to be the flower of the field and the lily of the valley.5

The Hour of Prayer and the Divine Office

The hour of prayer now calls, and the Rule of Benedict places nothing before the work of God, so the brothers are urged to attend the divine praises with purity, energy, and full attention.

Now, it would be good to hear what comes next about his most beloved daughter, but the hour doesn't allow it. For by our Rule, nothing is to be placed ahead of the work of God (Reg. of Saint Benedict, chapter 43). By this title of praises, then, Father Benedict wanted the solemnities rendered daily to God in the oratory to be called, so that from this he might make clearer how much he wanted us to be intent on that work. So I urge you, most beloved, always to be present at the divine praises with purity and energy. Indeed, stand before the Lord actively, just as reverently, so also eagerly: not sluggish, not drowsy, not yawning, not sparing your voices, not cutting off half-words and skipping over whole ones, not sounding something womanish and stammering from the nostrils with broken, slack voices; but with a manly voice, as is fitting, and with sound and feeling, bring forth the voices of the Holy Spirit.6 Truly, so that while you sing psalms you think of nothing else but what you are singing.

Attention in Prayer and the Sermon's Blessing

The brothers are warned against distraction during the Office, reminded that the Holy Spirit accepts only what is owed, and the sermon closes with a doxological blessing through Christ our Lord.

And I'm not talking only about avoiding vain and idle thoughts — those other thoughts too must be avoided, at that particular hour and in that particular place, which the brothers who hold office are frequently compelled to admit for the sake of common necessity, as if it were necessary. But I wouldn't advise you to take in even those things, which perhaps a little earlier you may have read while sitting in the cloister, in your books — the same kind of things you're now bringing back to this audience from the Holy Spirit, as I speak to you in a living voice. They may be wholesome, but you're certainly not turning them over wholesomely while you're singing psalms. For the Holy Spirit does not accept as pleasing, at that hour, whatever you offer other than what you owe — once you've neglected what you owe. May we always be able to do his will, in accord with his will — by his own inspiration — through the grace and mercy of the bridegroom of the Church, Jesus Christ our Lord, who is God above all, blessed forever. Amen.

Read the original Latin

Ego flos campi, et lilium convallium. Ad hoc respicere puto quod sponsa de respersis lectulum floribus commendarat. Ne enim sibi flores adscriberet illos, quibus lectulus decoratus, et venustatus thalamus videbatur, infert sponsus se esse florem campi; nec de thalamo sane prodire flores, sed de campo; et suo munere et sui participatione fieri quod renitet, et quod redolet. Ne quis ergo exprobrare illi posset, et dicere: Quid habes quod non accepisti? Si autem accepisti, quid gloriaris quasi non acceperis? ipse dilectae suae, sicut ambitiosus amator, ita informator benignus, pie illi dignanterque demonstrat, cui nitorem, de quo gloriabatur, ac suaveolentiam lectuli debeat deputare. Ego flos campi, inquit: de me est quod gloriaris. Saluberrime admonemur et ex hoc loco, quia nequaquam gloriari oportet: et si quis gloriatur, in Domino glorietur.

Et secundum litteram istud: nunc iam scrutemur, ipso de quo loquitur, adiuvante, spiritualem qui in ea tegitur intellectum.

Et primo adverte nunc mihi trifarium quemdam floris statum; in campo, in horto, in thalamo: ut post hoc etiam illud facilius compertum fiat, cur se potissimum campi florem elegerit appellare. Et in campo quidem atque in horto oritur flos, in thalamo autem minime. Redolet et lucet in eo, non tamen erectus et stans, ut in horto vel campo; sed plane iacens, tanquam qui illatus sit, non innatus. Propterea et necesse est sane reparare frequenter, et semper recentiores apponere flores, quod diu odorem suum minime retineant, nec decorem. Quod si, ut in alio sermone praefatus sum, lectulus respersus floribus conscientia est bonis referta operibus (Serm. praeced. num. 7); vides certe, ut similitudo servetur, nequaquam sufficere semel vel secundo operari quod bonum est, nisi incessanter addas nova prioribus, quatenus seminans in benedictionibus, de benedictionibus et metas.

Alioquin iacet et marcet flos boni operis atque in brevi omnis ex eo et nitor exterminatur, et vigor, si non aliis atque aliis superiectis pietatis actibus continue reparetur. Hoc in thalamo.

In horto autem non ita: sed neque in campo similiter. Ex se enim semel productis floribus assidue subministrant, unde diu in ipsis decus ingenitum perseveret. Differunt tamen et ipsi inter se, quod hortus quidem ut floreat, hominum manu et arte excolitur: campus vero ex semetipso naturaliter producit flores, et absque omni humanae diligentiae adiutorio. Putasne iam tibi videris advertere quisnam ille sit campus, nec sulcatus vomere, nec defossus sarculo, nec fimo impinguatus, nec manu hominis seminatus; honestatus tamen nihilominus nobili illo flore, super quem constat requievisse Spiritum Domini? Ecce, inquit, odor filii mei, sicut odor agri pleni, cui benedixit Dominus. Necdum speciem suam ille flos agri induerat, et iam dabat odorem suum, quando eum, ut hoc prae gaudio exclamaret, praesensit spiritu, corpore marcens sanctus et senex Patriarcha, caligans visu, sed odoratu sagax. Non se proinde debuit florem thalami protestari, qui flos est perpetuo vigens: sed neque item horti, ne humano videretur opere generatus. Pulchre autem et convenientissime, Flos campi sum, ait, qui et absque humana industria prodiit, et semel prodeunti nulla est deinceps dominata corruptio, ut sermo impleatur quem dixit: Non dabis Sanctum tuum videre corruptionem.

Sed, si placet, accipe et aliam huius rei rationem, ut arbitror, non spernendam. Non enim sine causa sane multiplex spiritus a Sapiente describitur, nisi quod sub uno litterae cortice diversos plerumque sapientiae intellectus tegere consuevit. Itaque iuxta praefatam de floris statu partitionem, flos est virginitas, flos martyrium, flos actio bona. In horto virginitas, in campo martyrium, bonum opus in thalamo. Et bene in horto virginitas, cui familiaris verecundia est, fugitans publici, latibulis gaudens, patiens disciplinae. Denique in horto flos clauditur, qui in campo exponitur, spargiturque in thalamo. Et habes: Hortus conclusus, fons signatus. Quod utique claustrum pudoris signat in virgine, et inviolatae custodiam sanctitatis: si tamen talis fuerit, quae sit sancta corpore et spiritu.

Bene item in campo martyrium, dum martyres ludibrio omnium exponantur, spectaculum facti et angelis, et hominibus. Nonne illorum miseranda vox est in psalmo: Facti sumus opprobrium vicinis nostris, subsannatio et illusio his qui in circuitu nostro sunt? Bene quoque in thalamo actio bona, quae conscientiam et quietam facit, et tutam. Post bonum denique opus securius in contemplatione dormitur, et tanto quis fiducialius sublimia intueri et investigare aggreditur, quanto sibi conscius est minime se propriae amore quietis charitatis operibus defuisse.

Et haec omnia secundum aliquid Dominus Iesus. Ipse flos horti, virgo virga virgine generatus. Idem flos campi, martyr, martyrum corona, martyrii forma. Denique foras civitatem eductus est, extra castra passus est, in ligno elevatus est, spectandus hominibus, subsannandus ab omnibus. Ipse item thalami flos, speculum et exemplum totius beneficentiae, quemadmodum ipse Iudaeis protestatus est, dicens: Multa bona opera ostendi vobis ex Patre meo; et item Scriptura de eo: Qui pertransiit, ait, benefaciendo et sanando omnes. Si igitur haec tria Dominus, quae fuit causa ut e tribus se campi florem maluerit appellare? Profecto ut eam ad tolerantiam animaret, cui noverat immisere, si quidem vellet pie vivere in Christo, persecutionem pati. Id se ergo libentius profitetur, ad quod potissimum vult habere sequacem; atque hoc est quod alias dixi, quoniam semper et illa appetit quietem, et ille incitat ad laborem, denuntians ei quod per multas tribulationes oportet intrare in regnum coelorum.

Unde cum nova in terris Ecclesia noviter desponsata sibi redire ad Patrem disponeret, dicebat ei: Venit hora ut omnis qui interficit vos arbitretur obsequium se praestare Deo; item: Si me, ait, persecuti sunt, et vos persequentur. Potes et tu in Evangelio multa colligere huic denuntiationi malorum perferendorum similia.

Ego flos campi et lilium convallium. Illa ergo monstrante lectulum, ille vocat ad campum, ad exercitium provocat. Non putat quidquam persuasibilius fore illi ad ineundum certamen, quam si se ipsum certantis aut exemplum proponat, aut praemium. Ego flos campi. Sane utrumvis in hoc sermone intelligi datur, vel quod sit videlicet pugnantis forma, vel quod gloria triumphantis. Utrumque es mihi, Domine Iesu, et speculum patiendi, et praemium patientis. Utrumque fortiter provocat ac vehementer accendit. Tu doces manus meas ad praelium exemplo virtutis tuae, tu caput meum post victoriam tuae coronas praesentia maiestatis; sive quia pugnantem te specto, sive quia te exspecto non solum coronantem, sed et coronam: in utroque mirabiliter tibi me allicis; uterque funis violentissimus ad trahendum.

Trahe me post te: libenter te sequor, libentius fruor. Si sic bonus es, Domine, sequentibus te, qualis futurus es consequentibus? Ego flos campi. Qui diligit me, veniat in campum, non refugiat mecum et pro me inire certamen, ut possit dicere: Bonum certamen certavi.

Et quoniam non superbi vel arrogantes, sed humiles potius, qui de se praesumere nesciunt, martyrio idonei sunt; addit se etiam lilium esse convallium, id est humilium coronam, specialem gloriam futurae exaltationis ipsorum huius eminentia floris designans. Erit namque cum omnis vallis implebitur, et omnis mons et collis humiliabitur : et tunc candor ille vitae aeternae, lilium plane, non collium, sed convallium, apparebit. Iustus germinabit sicut lilium, inquit. Quis iustus, nisi humilis? Denique cum se manibus Baptistae servi Dominus inclinaret, et ille expavesceret maiestatem, Sine, inquit; sic enim decet nos implere omnem iustitiam, consummationem profecto iustitiae in humilitatis perfectione constituens. Iustus ergo humilis, iustus convallis est. Et si humiles inventi fuerimus, germinabimus et nos sicut lilium, et florebimus in aeternum ante Dominum. An non vere vel tunc maxime se lilium convallium comprobabit, cum reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae?

Non ait, corpus nostrum, sed, corpus humilitatis nostrae: ut huius lilii miro et sempiterno candore solos significet humiles illustrandos. Et haec dicta sint pro eo quod sponsus se florem campi, et lilium esse convallium protestatus est.

Iam etiam quid de sua consequenter charissima protestetur, bonum esset audire: sed hora non patitur. Ex Regula namque nostra nihil operi Dei praeponere licet (Reg. S. Benedicti, cap. 43). Quo quidem nomine laudum solemnia, quae Deo in oratorio quotidie persolvuntur, Pater Benedictus ideo voluit apellari, ut ex hoc clarius aperiret quam nos operi illi vellet esse intentos. Unde vos moneo, dilectissimi, pure semper ac strenue divinis interesse laudibus. Strenue quidem, ut sicut reverenter, ita et alacriter Domino assistatis: non pigri, non somnolenti, non oscitantes, non parcentes vocibus, non praecidentes verba dimidia, non integra transilientes, non fractis et remissis vocibus muliebre quiddam balba de nare sonantes; sed virili, ut dignum est, et sonitu, et affectu voces sancti Spiritus depromentes. Pure vero, ut nil aliud dum psallitis, quam quod psallitis cogitetis.

Nec solas dico vitandas cogitationes vanas et otiosas: vitandae sunt et illae, illa duntaxat hora, et illo loco, quas officiales fratres pro communi necessitate, quasi necessario, frequenter admittere compelluntur. Sed, ne illa quidem profecto recipere tunc consuluerim, quae forte paulo ante, in claustro sedentes, in codicibus legeratis, qualia et nunc me viva voce disserente ex hoc auditorio Spiritus sancti recentia reportatis. Salubria sunt, sed minime illa salubriter inter psallendum revolvitis. Spiritus enim sanctus illa hora gratum non recipit, quidquid aliud quam debes, neglecto eo quod debes, obtuleris. Cuius semper facere voluntatem ad eius voluntatem ipso inspirante possimus, gratia et misericordia sponsi Ecclesiae Iesu Christi Domini nostri, qui est super omnia Deus benedictus in saecula. Amen.

Scripture echoes

  1. ↩Song.2.1 — I am the rose of Sharon, the lily of the valleys.
  2. ↩1Cor.4.7 — For who makes you different? And what do you have that you did not receive? But if you did receive it, why do you boast as though you had not received it?
  3. ↩1Cor.4.7 — For who makes you different? And what do you have that you did not receive? But if you did receive it, why do you boast as though you had not received it?
  4. ↩Song.2.1 — I am the rose of Sharon, the lily of the valleys.
  5. ↩1Cor.1.31;Jer.9.23-Jer.9.24 — so that, as it is written, 'Let the one who boasts boast in the Lord.' Jer.9.23 — Thus says the LORD: Let not the wise boast in their wisdom, let not the strong boast in their strength, let not the wealthy boast in their riches. But let the one who boasts boast in this: understanding and knowing me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these I delight, declares the LORD. Jer.9.24 — Behold, days are coming — declares the LORD — and I will punish all who are circumcised only in the flesh.
  6. ↩Song.5.1 — I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends; drink, and be drunk with love.
  7. ↩Ps.16.10 — For You will not abandon my soul to Sheol, nor will You let Your faithful one see the Pit.
  8. ↩Song.4.12 — A garden locked, my sister, bride; a spring locked, a fountain sealed.
  9. ↩1Cor.4.9 — For I think that God has displayed us, the apostles, last, as men sentenced to death, because we have become a spectacle to the world, both to angels and to men.
  10. ↩Ps.78.4 — We will not hide them from their children, but will tell the coming generation the praises of the LORD, his strength, and his wondrous works that he has done.
  11. ↩Mark.1.34;Acts.10.38 — And he healed many who were sick with various diseases, and he cast out many demons, and he would not permit the demons to speak, because they knew him [to be the Christ]. Acts.10.38 — Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, and how he went about doing good and healing all who were oppressed by the devil, because God was with him.
  12. ↩Acts.14.22 — strengthening the souls of the disciples, encouraging them to remain in the faith, and saying that through many tribulations we must enter the kingdom of God.
  13. ↩John.16.2 — They will put you out of the synagogues; indeed, an hour is coming when everyone who kills you will think he is offering service to God.
  14. ↩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.
  15. ↩Song.2.1 — I am the rose of Sharon, the lily of the valleys.
  16. ↩Song.2.1 — I am the rose of Sharon, the lily of the valleys.
  17. ↩Song.2.1 — I am the rose of Sharon, the lily of the valleys.
  18. ↩2Tim.4.7 — I have fought the good fight, I have finished the race, I have kept the faith.
  19. ↩Song.2.1 — I am the rose of Sharon, the lily of the valleys.
  20. ↩Isa.40.4 — Every valley shall be raised up, and every mountain and hill shall be made low; the uneven ground shall become level, and the rough places a plain.
  21. ↩Hos.14.5 — I will heal their apostasy; I will love them freely, for my anger has turned away from them.
  22. ↩Matt.3.15 — But Jesus answered him, "Permit it now, for it is fitting for us to fulfill all righteousness." Then he permitted him.
  23. ↩Phil.3.21 — who will transform the body of our humiliation to be conformed to the body of his glory, according to the power that enables him to subject all things to himself.

Notes

  1. 1 ↩The Latin phrasing 'ipso de quo loquitur, adiuvante' places the ablative absolute 'adiuvante' after the relative clause, modifying 'ipso'. The translation reflects this syntactic dependency: the one about whom the text speaks is the one providing the help.
  2. 2 ↩The 'Wise One' (Sapiente) is most likely Solomon, traditionally credited with the Song of Songs. The 'Spirit' here is the Holy Spirit speaking through Scripture.
  3. 3 ↩The Latin reads nova in terris (new in lands), which may be a textual corruption for novis in terris (in new lands). The translation adopts the more plausible sense.
  4. 4 ↩The Latin 'ait' is a rare/poetic form of 'dicit' (says). The conjunction 'ut' is ambiguous between purpose ('so that') and result/complementizer ('meaning that'); the translation adopts the complementizer reading as most natural in context.
  5. 5 ↩The form 'convallium' (genitive plural of 'convallis', valley) is unusual; the sense is 'of the valleys' or 'valley lily,' echoing the Song of Songs 2:1. 'Protestatus est' is a deponent perfect, meaning 'declared' or 'proclaimed.'
  6. 6 ↩The Latin virili (manly) is rendered literally; the contrast is between feeble, half-hearted recitation and full, vigorous, devoted prayer, not a comment on gender per se.

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