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Chapter 62SermC.1.62

Sermo 62

The Dove in the Clefts of the Rock

The soul finds refuge in Christ the Rock and in the communion of saints, comforted by the memory of his passion and the hope of glory.

My dove in the clefts of the rock, in the hollows of the wall.✦ The dove finds safe refuge not only in the clefts of the rock, but also in the hollows of the wall. But if we take the wall to mean not a heap of stones but the communion of the saints, let us consider whether perhaps the 'hollows of the wall' might refer to the places of the angels who fell on account of their pride, locations as it were left empty and abandoned — places that, like ruins, have to be rebuilt with living stones, to be filled again by human beings. Hence the apostle Peter says: 'Coming to the living stone, you yourselves, like living stones, are being built into spiritual houses.'✦ Nor do I think it beside the point if we understand the angels' guardianship to serve the role of a wall in the Lord's vineyard, which is the Church of the predestined, since Paul says: 'Are not all spirits of administration sent into ministry for those who will receive the inheritance of salvation?'✦ And the Prophet: 'The angel of the Lord encamps around those who fear him.'✦ And if this reading holds, the sense will be that two things comfort the Church in the time and place of its pilgrimage: regarding the past, indeed, the memory of Christ's passion; but regarding the future, the fact that it considers itself destined for the lot of the saints and trusts it will be received there. Both of these, as if having eyes before and behind, it beholds with insatiable desire; and each gaze is exceedingly welcome to it, and each is a refuge from the tribulation of evils and from pain.

Consolation in the Memory of the Passion

The Church draws complete consolation from Christ's death and confidently contemplates the heavenly mansions prepared for the saints.

Consolation is complete when it knows not only what to hope for, but also where that hope may be confidently presumed. A joyful expectation, and not a doubtful one, confirmed by Christ's death. Why should she tremble at the greatness of the reward, when she considers the worth of the price? How gladly she visits in her mind the openings through which the price of most holy blood flowed for her! How gladly she walks through the caves, the lodgings, and the mansions — which are many and varied in the Father's house — in which she has a place to settle her sons according to the diversity of each one's merits!✦ And now, indeed, as far as she can for the moment, she rests only in the memory of these things, already putting on the heavenly dwelling that comes from above in her mind.✦ But it will be so when she fills the ruins, when she inhabits the caves both in body and in mind; when, by the presence of her own universality, she illuminates the empty dwellings the ancient inhabitants left behind, and no cave at all will appear any longer in the heavenly wall, as it rejoices henceforth in the perfection and integrity of itself.

Makinging Caves in the Heavenly Wall

Devout thought, eagerness, and prayer hollow out contemplative openings in the heavenly wall, where the soul visits the saints and ascends through the angelic orders.

Or, if you prefer, we can say that these caves aren't discovered by eager and devout minds but are made. In what way, you ask? By thought and by eagerness. The devout wall surely yields to the soul's desire like a softer wall; it yields to pure contemplation; it yields to frequent prayer.1 In short, the prayer of the righteous pierces the heavens. Not the spacious heights of this bodily air, which prayer cleaves like a bird flying with the rowing motion of its own wings, or like a sharp sword piercing the solid and lofty summit of the firmament itself—but the heavens are holy, living, and rational; they declare the glory of God, and with a kind of favorable devotion they gladly incline themselves to our prayers, and bending their affections to receive the touch of our devotion, they take us into their embrace whenever we knock toward them with worthy intention.✦23 For it will be opened to the one who knocks.✦4 Therefore each one of us, even in this time of our mortality, will be allowed to hollow out caves in the heavenly wall for ourselves, in whatever part we wish: now to visit the patriarchs, now to greet the prophets, now to mingle with the council of apostles, now to join the choirs of martyrs; and not only that, but to traverse with wholehearted eagerness the stations and dwelling-places of the blessed virtues, from the lowest angel even to the cherubim and seraphim, as each one's own devotion carries him.56

The Face and Voice of the Pure Soul

The soul that prays with purity of face and voice of confession becomes a pleasing cave in which God delights to dwell.

Those who are most moved by the Spirit he sends upon himself. Just as he wills: if you stand and knock, it will be opened to you at once, and once a kind of cave has been made in the mountains — or rather, in holy minds, since they bend freely toward godliness — he will rest there, even if only for a little while.✦ Every soul that acts in this way is pleasing to God in both face and voice: the face, because of its purity; the voice, because of its confession. For confession and beauty are in his sight.✦ So it is said to the one who is of such a kind: 'Show me your face; let your voice sound in my ears.'✦ A voice of wonder in the mind of one contemplating; a voice of thanksgiving. God delights greatly in caves of this kind — caves from which a voice of thanksgiving resounds to him, a voice of wonder and of praise.

Dwelling in the Rock: The Great Contemplatives

Only the pure of heart can build upon the Rock, and the greatest contemplatives penetrate its innermost chambers to draw out hidden wisdom.

Happy is the mind that takes care, amid this ruin, to guard itself frequently; but happier still is the one who does so upon the rock.✦ Granted, one may take shelter even upon the rock; yet for this a purer keenness of mind is needed, and a more intense intention altogether, along with weightier merits of holiness. And who is equal to these things? Surely the one who said: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.✦ Does it not seem to you that he immersed himself in the very innermost chambers of the Word, and drew out from the hidden places of his breast a certain most holy marrow of innermost wisdom? What of the one who spoke wisdom among the mature, the wisdom hidden in mystery, which none of the rulers of this world knew?✦ . Did he not, with the first and second heaven pierced through by a keen yet devout curiosity, at last bring this forth from the third, as a devout searcher?✦

Paul's Unspeakable Rapture

Paul was carried to the third heaven and heard unspeakable words, yet faithfully communicated to the people what could be received and reserved the rest for God.

But she herself was not silent toward us, faithfully revealing to the faithful, with the words she was able, the things that were hidden. She heard unspeakable words that she was not permitted to speak. Not to a person, surely—for she was speaking to herself and to God. Think then of God consoling, as it were, the anxious love of Paul, and saying: Why are you anxious, because human hearing cannot grasp what you conceive? Let your voice sound in my ears: that is, if what you experience is not permitted to be revealed to mortals, nevertheless console, because your voice can soothe divine ears. You see a holy soul, now sober in love toward us, now surpassing us in purity toward God. See also concerning holy David, lest perhaps he himself might be the person about whom, with God, as if about another, he speaks: For the thought of man will confess to you, and the remnants of thought will celebrate a feast day to you. Therefore, what could come forth into the open from the prophetic thought, word, and example of the Prophet, that the Prophet soon released into public confession, and from it confessed the Lord among the peoples, keeping the remainder for himself and for God, and at the same time leading it in joy and exultation. This therefore is what he wished to make known to us through the verse mentioned.

Two Kinds of Contemplation

Contemplation of heavenly glory is set in the wall, but contemplation of the King's own majesty is set in the Rock.

Whatever that holy thought, in its searching and eagerness, was able to draw as if from the mystery of wisdom, she would pour out, as far as she could, in her anxious preaching for the people's salvation; and the rest, which ordinary people couldn't receive, she spent in joyful praise of God. You see that nothing is lost to holy contemplation: whatever I have spent for the people's edification can't fail to be—and especially to God—a pleasing and beautiful praise.

The Rock of Majesty and the Treasures of Wisdom

Contemplation of divine majesty is fearsome without purity of intention, but Christ the Rock safely reveals his hidden treasures to the humble.

Since this is so, it's clear there are two kinds of contemplation: one concerned with the condition, happiness, and glory of the heavenly city, by which — whether through action or through rest — that vast multitude of heavenly citizens is occupied; the other concerned with the majesty, eternity, and divinity of the King himself. The former is set in a wall; the latter, in the rock. But the harder this is to hollow out, the sweeter what you dig from there tastes. And don't fear what Scripture threatens to those who investigate majesty. Only bring a pure and simple eye; you won't be overwhelmed by the glory, but will be admitted — unless you seek not God's glory but your own. Otherwise each one is overwhelmed by their own glory, not God's — since, being inclined toward the one, they are not permitted to lift their neck toward the other, weighed down, as they surely are, by desire. Once this has been shaken off, let us safely search in the Rock, in which the hidden treasures of wisdom and knowledge are. If you still have doubts, listen to the Rock herself: 'Those who labor in me,' she says, 'will not sin.'

The Dove Rests in the Word

The Church as a dove finds rest in the Word, beholding the Bridegroom's glory without being crushed because she admires his will rather than scrutinizing his majesty.

Who will give me wings like a dove, and I will fly, and rest? There the gentle and sincere person finds rest, where the deceitful one is crushed or shut out, and the one greedy for empty glory. The Church is a dove, and therefore rests. A dove, because innocent, because groaning. A dove, I say, because in meekness it receives the implanted word. And it rests in the Word, that is, in the rock: for the rock is the Word. So the Church, in the openings of the rock, through which she looks within and sees the glory of her bridegroom, is not crushed by the glory, since she does not appropriate it to herself. She is not crushed, because she is not a scrutinizer of majesty, but of willingness.

The Scrutiny of Majesty versus the Scrutiny of the Will

Ecstatic rapture into divine majesty is God's work, not human presumption, and those who force their way in are overwhelmed by the glory.

For when it comes to majesty, at times one dares even to strain toward it itself, but as if admiring it, not as if searching into it. But if it should ever happen that one is carried off into that majesty through ecstasy, this is the finger of God, worthily raising up a person—not some reckless human being insolently penetrating the lofty things of God. For when the Apostle mentions that he was carried off, it's to excuse his boldness—so which mere mortal would presume to entangle himself in this dreadful scrutiny of divine majesty with his own efforts, and as an intrusive observer burst into things that are to be feared and into mysteries? Those who search into majesty should therefore be called, I think, intruders—not those who are carried off into it, but those who force their way in. They themselves are therefore overwhelmed by the glory.

The Sweet Glory of the Divine Will

Contemplation of God's will is safe and sweet, drawing the soul into transformation by conformity to Christ's gentleness and humility.

So the scrutiny of majesty is fearsome; but the scrutiny of the will is as safe as it is devout. Why shouldn't I press forward with all diligence into this sacrament of the glory of the will, which I know I must obey in everything? A sweet glory, which comes from no other source than the contemplation of sweetness itself, and from the sight of the riches of goodness and of abundant compassion. In fact, we have seen this glory, the glory as it were of the Only-begotten from the Father. Everything that appeared glorious in this respect was entirely kind and truly fatherly. This glory won't overwhelm me, even though I stretch toward it with all my strength; instead, I'll be drawn into it. For with unveiled face, gazing upon it, we are transformed into the same image from brightness to brightness, as from the Spirit of the Lord. We are transformed when we are conformed.

Conformity to the Heart of Christ

True glory is found not in majesty but in conformity of will, as the soul longs to behold the form of Christ's piety and gentleness.

But let no one ever presume that a person can attain conformity to God in the glory of his majesty, and not rather in the modesty of his will! This is my glory, if I should ever hear anything of myself: 'I have found a man after my own heart.'✦ The bridegroom's heart — the heart of his Father. And what is he like? Be merciful, he says, just as your Father also is merciful.✦ This is the form she longs to see, when she says to the Church: 'Show me your face' — the form of piety and gentleness.✦ With all confidence, this form lifts us to the Rock — to whom it is like: 'Come to him,' he says, 'and be enlightened, and your faces will not be ashamed.'✦ How could the humble person be ashamed before the humble one, the holy woman before the holy one, or the modest woman before the gentle one?

The Pure Face before the Rock's Purity

The bride's pure face does not shrink from the Rock's purity, for virtue does not shrink from virtue, nor light from light.

The bride's pure face won't shrink entirely from the rock's purity, any more than virtue shrinks from virtue, or light from light.7

Dwellings in the Rock and in the Wall's Rubble

Mature souls dwell in the openings of the rock, while the rest find refuge in the hollows of the wall, and the weakest hide in the trench of earth until they grow strong.

But because the Church, for now, can't yet come to the rock to be shaped from every side at once—since it isn't given to everyone in the Church to look into the sacraments of God's will or to grasp the deep things of God through their own effort—it is shown to dwell not only in the openings of the rock but also in the hollow places of the wall's rubble.89 So then, in the case of those who are mature, who dare to search into and penetrate the mysteries of wisdom with the purity of a clean conscience, and who are able with the sharpness of their understanding, the soul dwells in the openings of the rock. As for the rest, in the hollow places of the wall's rubble: so that those who either can't or don't presume to dig through the rock by themselves should dig in the rubble, content to behold the glory of the saints with the mind.10 And if someone can't even do this much, such a one will certainly be set before Jesus, and him crucified, so that he too may dwell, without any effort of his own, in the openings of the rock, in which he did not labor. The Jews labored at these things, and he himself will enter into the labors of unbelievers, so that he may be faithful. And there's no reason to fear that the one who is called to enter should suffer rejection.11 Enter, it says, into the rock, hide in the trench of soil from the face of the fear of the Lord, and from the glory of his majesty.✦ To the soul that is still weak and sluggish, which, according to what someone confesses of himself in the Gospel, isn't strong enough to dig and is ashamed to beg, the trench of soil is shown where it may hide, until it grows stronger and makes progress, so that it too may be able, through its own effort, to hollow out openings for itself in the rock, through which it may enter into the inward parts of the Word, with the vigor and purity of the mind.12

Healing in the Wounds of Christ

Meditation on Christ's wounds heals the soul's conscience, but until it is purified the soul must hide in the earth, not yet fit to show her face or lift her voice.

And if we have understood that ditch of earth — the one that says, 'They have dug my hands and my feet' — there can be no doubt about the healing to be found in it for a wounded soul that lingers there, and how quickly it will be restored to health. For what is as effective at healing the wounds of conscience, and also at cleansing the mind's gaze, as a diligent meditation on the wounds of Christ? But until it has been perfectly cleansed and healed, I don't see how that word can be fittingly addressed to it: 'Show me your face; let your voice sound in my ears.' How, then, could she dare to show her face or lift her voice, when she is even commanded to hide? 'Hide,' it says, 'in the ditch, in the earth.' Why? Because she is not beautiful in face, nor worthy to be seen. She will not be worthy of being seen for as long as she is not fit to see.

Unveiled Face and Pleasing Voice

When the inner eye is healed, the soul gazes upon God's glory with unveiled face, transformed into his likeness, and the Bridegroom desires to see her face and hear her voice.

But when, through dwelling in the pit of the earth, healing has advanced so far in the inner eye that, with face unveiled, she can gaze upon the glory of God — then at last she will speak with confidence about what she now beholds, pleasing in voice and countenance.✦ The countenance that can turn itself toward the brightness of God must, of necessity, be pleasing. For she could not do this unless she herself were also bright and pure, assuredly transformed into the very same image of the clarity she beholds.✦ Otherwise she would recoil from the dissimilarity, thrown back by an unfamiliar flash of light. Therefore, when she has been able to look upon pure Truth as pure, then the bridegroom will desire to see her face, and in turn to hear her voice.

Your Voice Is Sweet, Your Face Beautiful

The Bridegroom delights in the soul's voice and face only when both proceed from purity, and those who speak without true vision presume rashly.

For how much the preaching of truth pleases someone — and it does so with real purity of mind — is shown when right away it adds: 'For your voice is sweet.'✦ Because a voice doesn't truly please when the face displeases, it shows this as soon as it adds right after: 'And your face is beautiful.'✦ What is the inner beauty of the face if not purity? In many cases the one pleased without the voice of preaching; the other without the face — in no one both together. To the impure, Truth does not reveal itself; Wisdom does not entrust itself. So what are they talking about — someone they have never seen? What we know, he says, we speak, and what we have seen we testify.✦ Go then — dare to testify to what you have not seen, and to speak about what you do not know.

The Light of Purity and Charity

Those who seek human praise or profit from preaching are impure and cannot see truth; only charity that does not seek its own prepares the soul for genuine vision.

You ask who I would call impure? Whoever seeks human praise, whoever puts forward the Gospel without cost, whoever preaches the Gospel in order to eat, whoever treats religion as a source of profit, whoever does not seek the fruit but the gift. Such people are impure; and though they have no way to see the truth because of their impurity, they still have plenty to say about it. Why are you acting so rashly? Why don't you wait for the light? Why do you presume to do the work of light before the light comes? It's pointless for you to rise before the light. The light is purity; the light is charity, which does not seek its own interests.✦ Let these go first, and the foot of the tongue will not be set on uncertain ground.

Conclusion: A Prayer for Protection

Truth reveals herself to the pure in heart, but God rebukes the sinner who presumes to speak of divine things; the sermon closes with a prayer to Christ for protection from these evils.

When the eye is proud, truth is not seen; when it is sincere, it lies open. There's no reason truth should refuse to reveal herself to a pure heart, and through that, to be spoken. But to the sinner God says, 'Why do you recount my righteous acts, and take up my covenant on your lips?' Many, having neglected purity, have tried to speak before they see; and either they've seriously erred, not knowing what they should speak about or affirm, or they've basely debased themselves, while those who would teach others hadn't taught themselves. May the Bridegroom of the Church, Jesus Christ our Lord, who is God over all, blessed forever, keep us, at your entreaty, from this twofold evil. Amen.

Read the original Latin

Columba mea in foraminibus petrae, in cavernis maceriae. Non tantum in foraminibus petrae tutum reperit columba refugium; reperit et in cavernis maceriae. Quod si maceriam non congeriem lapidum, sed sanctorum communionem accipimus, videamus ne forte cavernas maceriae dixerit angelorum, qui ob superbiam lapsi sunt, loca quasi vacua derelicta: quippe quae repleri ex hominibus habent, tanquam ruinae de lapidibus vivis reficiendae. Unde apostolus Petrus: Accedentes, inquit, ad lapidem vivum, et ipsi tanquam lapides vivi superaedificamini domos spirituales. Nec puto ab re esse, si intelligimus angelorum custodiam vicem exhibere maceriae in vinea Domini, quae est Ecclesia praedestinatorum, cum Paulus dicat: Nonne omnes administratorii spiritus sunt, missi in ministerium propter eos qui haereditatem capiunt salutis? et Propheta: Immittit angelus Domini in circuitu timentium eum. Et si ita sedet, erit sensus, quia Ecclesiam tempore et loco peregrinationis suae duae res consolentur; de praeterito quidem, memoria passionis Christi; de futuro autem, quod se in sortem sanctorum cogitat et confidit recipiendam. Ambo haec, veluti ante et retro oculata, insatiabili desiderio contuetur; et uterque illi intuitus admodum gratus, uterque est illi refugium a tribulatione malorum et dolore.

Integra consolatio, cum non solum quid exspectandum, sed et unde id sit praesumendum noverit. Exspectatio laeta nec dubia, quae Christi morte firmata est. Cur paveat ad praemii magnitudinem, quae pretii dignitatem considerat? Quam libens mente invisit foramina, per quae sibi sacrosancti sanguinis pretium fluxit! Quam libens cavernas perambulat, et diversoria, et mansiones, quae sunt in domo Patris multae atque diversae, in quibus habet collocare filios suos pro quorumque diversitate meritorum! Et nunc quidem, quod solum interim potest, sola in his memoria requiescit, coeleste habitaculum, quod desursum est, iam animo induens. Erit autem cum implebit ruinas, cum cavernas et corpore inhabitabit, et mente; cum vacua domicilia, quae antiqui reliquerunt habitatores, ipsa suae universitatis illustrabit praesentia, nec ulla ultra apparebit caverna penitus in coelesti maceria, felici de caetero perfectione sui atque integritate gaudente.

Aut, si id magis probas, dicemus has cavernas studiosis et piis mentibus non inveniri, sed fieri. Quonam modo, inquis? Cogitatione et aviditate. Cedit nempe in modum maceriae mollioris pia maceries desiderio animae, cedit purae contemplationi, cedit crebrae orationi. Denique oratio iusti penetrat coelos. Non utique aeris huius corporei spatiosas altitudines, veluti quodam remigio alarum suarum instar volucris volantis scindet, aut quasi gladius acutus ipsius firmamenti solidum celsumque verticem perforabit: sed sunt coeli sancti, vivi, rationales, qui enarrant gloriam Dei, qui favorabili quadam pietate nostris se votis libenter inclinant, et sinuatis ad tactum nostrae devotionis affectibus in sua nos recipiunt viscera, quoties digna ad eos intentione pulsamus. Pulsanti enim aperietur. Licebit itaque unicuique nostrum, etiam hoc tempore nostrae mortalitatis, cavare sibi, quacunque parte volet, cavernas supernae maceriae; nunc quidem patriarchas revisere, nunc vero salutare prophetas, nunc senatui immisceri apostolorum, nunc martyrum inseri choris; sed et beatorum virtutum status et mansiones a minimo angelo usque ad cherubin et seraphin, tota mentis alacritate percurrendo lustrare, prout quemque sua devotio feret.

Apud quos magis afficietur, immittente sibi Spiritu. prout vult; si steterit et pulsaverit, confestim aperietur ei, et facta quasi caverna in montibus, vel potius mentibus sanctis, dum se ultro inflectunt ad pietatem, requiescet vel paululum apud illos. Omnis animae sic facientis et facies, et vox Deo grata existit: facies, propter puritatem; vox, propter confessionem. Etenim confessio et pulchritudo in conspectu eius. Unde et dicitur illi qui eiusmodi est: Ostende mihi faciem tuam, sonet vox tua in auribus tuis. Vox admiratio in animo contemplantis, vox gratiarum actio est. Delectatur admodum istiusmodi cavernis Deus, e quibus sibi vox resonat gratiarum actionis, vox admirationis et laudis.

Felix mens, quae sibi in hac maceria frequenter cavare studuerit; sed quae in petra, felicior. Licet quidem cavare et in petra; sed ad hoc puriore mentis acie opus est, et vehementiori omnino intentione, etiam et meritis potioribus sanctitatis . Et ad haec quis idoneus? Nempe ille qui dixit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Nonne tibi videtur ipsis se Verbi penetralibus immersisse; et de abditis pectoris eius quamdam intimae sapientiae sacrosanctam eruisse medullam? Quid ille qui sapientiam loquebatur inter perfectos, sapientiam in mysterio absconditam, quam nemo principum mundi huius cognovit? . Nonne uno et altero coelo acuta, sed pia curiositate terebratis, e tertio tandem hanc pius scrutator evexit?

At ipsam non siluit nobis, verbis quibus potuit fidelibus fideliter intimans. Audivit autem verba ineffabilia, quae non licuit illi loqui. Non utique homini, nam sibi illa loquebatur et Deo Puta ergo Deum quasi sollicitam Pauli charitatem hoc modo consolari, et dicere: Quid anxiaris quod conceptum tuum auditus non capit humanus? Sonet vox tua in auribus meis; hoc est: Si quod sentis, non licet revelare mortalibus, consolare tamen, quod vox tua divinas queat mulcere aures. Vides sanctam animam, nunc quidem charitate sobriam nobis, nunc vero puritate excedentem Deo? Vide etiam de sancto David, ne forte ille sit ipse homo, de quo cum Deo, quasi de alio loquitur: Quoniam cogitatio hominis confitebitur tibi, et reliquiae cogitationis diem festum agent tibi. Ergo quod de cogitatione prophetica verbo et exemplo Prophetae venire ad medium poterat, id Propheta in publicam mox laxabat confessionem, et ex eo confitebatur in populis Domino, reliquum sibi et Deo servans, unaque festivum ducens in laetitia et exsultatione. Hoc ergo est quod nobis intimare memorato versiculo voluit.

Quidquid videlicet sua illa scrutabunda et avida cogitatione ex arcano sapientiae cruere praevalebat, partem quam poterat in salutem populorum sollicita praedicatione impertiebatur; reliquum quod capere plebes non poterant, festiva iubilatione in Dei laudibus expendebat. Vides sanctae contemplationi deperire nihil, dum quod expendi in plebium aedificationem non potest, id vel maxime Deo sit iucunda decoraque laudatio.

Quae cum ita sint, duo liquet contemplationis genera esse: unum, de statu et felicitate et gloria civitatis supernae, quo vel actu, vel otio ingens illa coelestium civium occupata sit multitudo; alterum, de regis ipsius maiestate, aeternitate, divinitate. Illa in maceria, ista in petra. Sed haec quanto difficilius cavatur, tanto suavius quod inde eruis sapit. Nec verearis illud quod Scriptura minatur scrutatoribus maiestatis. Tantum affer purum et simplicem oculum; non opprimeris a gloria, sed admitteris, nisi non Dei, sed tuam quaesieris gloriam. Alioquin sua quisque opprimitur, non Dei gloria, dum proclivis in istam, ad illam levare cervicem non sinitur, nimirum gravem cupiditate. Hac excussa, secure scrutemur in Petra, in qua thesauri absconditi sapientiae et scientiae sunt. Si adhuc dubitas, audi ipsam Petram: Qui operantur, inquit, in me, non peccabunt.

Quis dabit mihi pennas sicut columbae, et volabo, et requiescam? Ibi requiem invenit mansuetus et simplex, ubi dolosus opprimitur, vel clatus, et cupidus inanis gloriae. Ecclesia columba est, et ideo requiescit. Columba, quia innocens, quia gemens. Columba, inquam, quia in mansuetudine suscipit insitum verbum. Et requiescit in Verbo, hoc est in petra: nam petra est Verbum. Ecclesia ergo in foraminibus petrae, per quam introspicit, et videt gloriam sponsi sui; nec opprimitur tamen a gloria, quoniam non sibi usurpat eam. Non opprimitur, quia non scrutatrix maiestatis est, sed voluntatis.

Nam quod maiestati attinet, interdum quidem et in ipsam intendere audet, sed quasi admirans, non quasi scrutans. Sed et si quando per excessum rapi in illam contingat, digitus Dei est iste, dignanter levans hominem, non hominis temeritas insolenter Dei alta pervadens. Cum enim Apostolus raptum se memoret , ut ausum excuset; quisnam alter praesumat mortalium huic se divinae maiestatis horrendo scrutinio propriis intricare conatibus, et importunus contemplator pavenda irrumpere in arcana? Scrutatores proinde maiestatis, tanquam irruptores dici reor, non qui scilicet rapiuntur in eam, sed qui irruunt. Ipsi itaque opprimuntur a gloria.

Ergo formidolosa scrutatio maiestatis: at voluntatis, tam tuta quam pia. Quidni tota diligentia scrutando instem sacramento gloriae voluntatis, cui mihi parendum per omnia scio? Suavis gloria, quae non aliunde, quam de ipsius suavitatis contemplatione procedit, quam de divitiarum bonitatis ac multae miserationis intuitu. Denique vidimus gloriam hanc, gloriam quasi Unigeniti a Patre. Totum nempe benignum et vere paternum, quod apparuit gloriae in hac parte. Non me opprimet gloria ista totis licet viribus intendentem in se: ego potius imprimar illi. Etenim revelata facie speculantes, in eamdem imaginem transformamur de claritate in claritatem, tanquam a Domini Spiritu. Transformamur cum conformamur.

Absit autem ut in maiestatis gloria, et non magis in voluntatis modestia, Dei ab homine conformitas praesumatur! Gloria mea haec est, si unquam de me audiero: Inveni hominem secundum cor meum. Cor sponsi, cor patris sui. Ipsum quale? Estote, ait, misericordes, sicut et Pater vester misericors est. Haec forma quam videre desiderat, cum Ecclesiae dicit: Ostende mihi faciem tuam: forma pietatis et mansuetudinis. Hanc cum omni fiducia levat ad Petram; cui similis est: Accedite, inquit, ad eum, et illuminamini, et facies vestrae non confundentur. Quo pacto humilis ab humili confundetur, a pio sancta, et a mansueto modesta?

Non plane abhorrebit a puritate petrae pura facies sponsae, non magis quam a virtute virtus, a lumine lumen.

Sed quia non ex omni interim parte adhuc ad petram forandam Ecclesia accedere potest (neque enim omnium est, qui in Ecclesia sunt, sacramenta divinae voluntatis inspicere, aut apprehendere per semetipsos profunda Dei); ideo non solum in foraminibus petrae, sed et in cavernis maceriae habitare ostenditur. Ergo in perfectis quidem, qui rimari ac penetrare arcana sapientiae et puritate conscientiae audent, et intelligentiae acumine possunt, habitat in foraminibus petrae. De reliquo in cavernis maceriae: ut qui in petra per semetipsos fodere aut non sufficiunt, aut non praesumunt; in maceria fodiant, contenti vel gloriam sanctorum mente intueri. Si cui ne hoc quidem possibile sit, huic sane proponet Iesum, et hunc crucifixum: ut et ipse absque suo labore habitet in foraminibus petrae, in quibus non laboravit. Iudaei in his laboraverunt, et ipse in labores infidelium introibit, ut sit fidelis. Nec verendum quod patiatur repulsam, qui et vocatur ut intret. Ingredere, inquit, in petram, abscondere in fossa humo a facie timoris Domini, et a gloria maiestatis eius. Infirmae adhuc et inerti animae (quae iuxta quod in Evangelio quidam de semetipso confitetur, fodere non valet, et mendicare erubescit) fossa ostenditur humus ubi lateat, donec convalescat et proficiat, ut possit et ipsa per se cavare sibi foramina in petra, per quae intret ad interiora Verbi, animi utique vigore et puritate.

Et si intelleximus fossam humum, illam quae ait: Foderunt manus meas, et pedes meos; non erit ambigendum de sanitate in ea citius adipiscenda animae vulneratae, quae in ea demorabitur. Quid enim tam efficax ad curanda conscientiae vulnera, nec non ad purgandam mentis aciem, quam Christi vulnerum sedula meditatio? Verum donec purgata et sanata perfecte fuerit, non video qualiter illi aptari possit quod dicitur: Ostende mihi faciem tuam, sonet vox tua in auribus meis. Quomodo denique faciem suam ostendere audeat, vel levare vocem suam, cui et latere indicitur? Abscondere, inquit, in fossa humo. Quare? Quia non est pulchra facie, nec digna quae videatur. Non erit digna videri, quandiu non erit videre idonea.

Cum autem per inhabitationem fossae humi in sanando oculo interiori tantum profecerit, ut revelata facie speculari gloriam Dei et ipsa possit; tunc demum quae videbit, fiducialiter iam loquetur, voce et facie placens. Placeat necesse est facies, quae in Dei claritatem intendere potest. Neque enim id posset, nisi clara ipsa quoque esset et pura, utique transformata in eamdem quam conspicit claritatis imaginem. Alioquin ipsa dissimilitudine resiliret, insolito reverberata fulgore. Ergo cum pura puram intueri potueri veritatem, tunc faciem ipsius sponsus videre cupiet, consequenter et vocem eius audire.

Nam quantum illi placeat cum puritate quidem mentis praedicatio veritatis, ostendit cum subinde infert: Vox enim tua dulcis. Quia enim non placeat vox si displiceat facies, demonstrat cum illico subdit: Et facies tua decora. Quid internae decor faciei, nisi puritas? In pluribus haec absque praedicationis voce complacuit; illa absque ista, in nemine. Impuris non se ostendit Veritas, non se credit Sapientia. Quod ergo loquuntur quam non viderunt? Quod scimus, inquit, loquimur, et quae vidimus testamur. I ergo tu, et aude testari quod non vidisti, et loqui quod ignoras.

Quaeris quem dicam impurum? Qui laudes requirit humanas, qui non ponit sine sumptu Evangelium, qui evangelizat ut manducet, qui quaestum aestimat pietatem, qui non requirit fructum, sed datum. Impuri sunt tales; et cum non habeant unde videant veritatem propter impuritatem, habent tamen unde illam loquantur. Quid praepropere agitis? cur lucem non exspectatis; cur opus lucis ante lucem praesumitis? Vanum est vobis ante lucem surgere. Lux est puritas, lux charitas, quae non quaerit quae sua sunt. Haec praecedat, et pes linguae in incerto non ponitur.

Superbo oculo veritas non videtur, sincero patet. Non est quod se veritas deneget intuendam puro cordi, ac per hoc nec eloquendam. Peccatori autem dicit Deus: Quare tu enarras iustitias meas, et assumis testamentum meum per os tuum? Multi puritate neglecta, ante loqui quam videre conati sunt; et aut graviter erraverunt nescientes de quibus loquerentur, neque de quibus affirmarent; aut turpiter viluerunt, dum qui alios docerent, se ipsos non docuissent. A quo nos gemino malo semper custodiat exoratus a vobis Sponsus Ecclesiae, Iesus Christus Dominus noster, qui est super omnia Deus benedictus in saecula. Amen.

Scripture echoes

  1. ↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
  2. ↩1Pet.2.5 — and you yourselves, as living stones, are being built into a spiritual house, for a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
  3. ↩Heb.1.14 — Are they not all ministering spirits, sent out to serve for the sake of those who are about to inherit salvation?
  4. ↩Ps.33.8;Ps.35.7 — Let all the earth fear the LORD; let all the inhabitants of the world stand in awe of him. Ps.35.7 — For without cause they have hidden for me the pit of their net; without cause they have dug a pit for my life.
  5. ↩John.14.2 — In my Father's house there are many rooms. If it were not so, would I have told you? I go to prepare a place for you.
  6. ↩2Cor.5.2 — Indeed, in this body we groan, longing to be clothed with our dwelling from heaven.
  7. ↩Ps.18.2 — And he said, I love you, O LORD, my strength.
  8. ↩Matt.7.7 — Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.
  9. ↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
  10. ↩Ps.95.6 — Come, let us bow down and kneel before the LORD, our Maker.
  11. ↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
  12. ↩Matt.7.24-Matt.7.25 — Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. Matt.7.25 — And the rain came down, and the rivers rose, and the winds blew and beat against that house, and it did not fall, for it had been founded on the rock.
  13. ↩John.1.1-John.1.2 — In the beginning was the Word, and the Word was with God, and the Word was God. John.1.2 — He was in the beginning with God.
  14. ↩1Cor.2.7-1Cor.2.8 — But we speak God's wisdom in a mystery, the hidden wisdom that God foreordained before the ages for our glory. 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.
  15. ↩2Cor.12.2-2Cor.12.4 — I know a person in Christ fourteen years ago—whether in the body I do not know, or out of the body I do not know; God knows—such a one was caught up to the third heaven. 2Cor.12.3 — And I know that such a person—whether in the body or apart from the body, I do not know; God knows— 2Cor.12.4 — that he was caught up into Paradise and heard inexpressible words, which it is not lawful for a person to speak.
  16. ↩1Sam.13.14;Acts.13.22 — But now your kingdom will not endure; the LORD has sought out a man after his own heart, and the LORD has appointed him ruler over his people, because you have not kept what the LORD commanded you. Acts.13.22 — and after removing him, he raised up David as their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.'
  17. ↩Luke.6.36 — Be merciful, just as your Father is merciful.
  18. ↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
  19. ↩Ps.34.5 — I sought the LORD, and he answered me; he delivered me from all my fears.
  20. ↩Isa.2.10 — Enter into the rock and hide in the dust from the terror of the LORD and from the splendor of his majesty.
  21. ↩2Cor.3.18 — And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
  22. ↩2Cor.3.18 — And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
  23. ↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
  24. ↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
  25. ↩John.3.11 — Very truly I tell you, we speak what we know and testify to what we have seen, yet you do not accept our testimony.
  26. ↩1Cor.13.5 — It does not dishonor others, it does not seek its own, it is not easily provoked, it does not keep a record of wrongs.

Notes

  1. 1 ↩nempe rendered as 'surely' to capture confirmatory force; maceria mollioris as 'softer wall' in simile
  2. 2 ↩Non utique rendered as 'Not' with adversative sed introducing the true heavens; sinuatis ad tactum devotionis affectibus rendered as 'bending their affections to receive the touch of our devotion'
  3. 3 ↩coeli sancti, vivi, rationales — 'holy, living, and rational' describes the heavenly hosts (angels/saints), not physical heavens
  4. 4 ↩Allusion to Matthew 7:7 / Luke 11:10 — 'Ask and it will be given to you; knock and it will be opened to you'
  5. 5 ↩cavare sibi cavernas rendered as 'to hollow out caves for himself' preserving the metaphor; senatui apostolorum as 'council of apostles'
  6. 6 ↩status et mansiones beatorum virtutum — 'stations and dwelling-places of the blessed virtues' (personified virtues in heavenly hierarchy)
  7. 7 ↩Plane can mean 'entirely' or 'plainly/obviously'; the sense here is debated. The translation takes it as 'entirely' (she won't wholly shrink from purity), but it could also mean 'clearly won't shrink' — the correlative non...magis quam construction frames the comparison: the bride's face is no more repelled by purity than virtue is by virtue or light by light.
  8. 8 ↩forandam: hapax formation; sense 'to be fashioned/pierced' is uncertain. The image is of the Church being shaped or pierced in relation to the rock (Christ), but the precise nuance is unclear.
  9. 9 ↩maceriae: sense 'wall/rubble' in this spiritual metaphor context is uncertain; the image contrasts the solid rock with broken, worked stone or rubble.
  10. 10 ↩maceriae: sense 'wall/rubble' in this spiritual metaphor context is uncertain.
  11. 11 ↩Nec verendum quod...: construction possibly impersonal 'there is no fear that...'
  12. 12 ↩The reference to someone confessing in the Gospel that he cannot dig and is ashamed to beg may allude to the Gospel tradition, but the specific source is unresolved.

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