Showing posts with label bride. Show all posts
Showing posts with label bride. Show all posts

Wednesday, March 9, 2022

The Shepherd left the rest and came to earth to find her ... he found her, he did not lead her, but carried her back!

 


From the previous post:

“ …we cannot deny his providence towards the rest of his creatures; but the Bride claims his attention for herself.”

St. Bernard continues:

3. It is obvious that what the Apostle says about oxen[1] has no reference to the Bride; he who loves her and gave himself for her[2] must needs care for her.[3] Is she not that lost sheep[4] whose care came before even that of the heavenly flock?[5] The Shepherd left the rest and came to earth to find her. He sought her diligently, and when he found her[6]he did not lead her, but carried her back! Then on her account he called the angels together and celebrated a new and joyful festival with her. How then can it be said that he will not care for her,[7]when he deigned to carry her on his shoulders? She is not mistaken,[8]then, when she says, 'The Lord takes thought for me',[9]nor is she deceived when she says, 'The Lord will fulfill his purpose for me'[10] or when she says anything else which shows God's love for her. Thus it is she speaks of the Lord of Hosts as her beloved, and glories[11] that he who judges all things in tranquility[12]cares for her. Why should she not glory? She has heard him sing to her, ’Can a woman forget her child, and not have compassion on him? And even if she does forget him, yet I will not forget you.'[13] Again, 'The eyes of the Lord are upon the righteous.'[14] Now what is the bride but the congregation of the righteous? What is she but the generation of those who seek the face of the Bridegroom?[15] It cannot be that he should incline to her, and she not inclined to him. Therefore she says, 'He inclines to me and I to him. He inclines to me because he is good and gracious;[16] I incline to him because I am not ungrateful. He gives me grace from his graciousness;[17] I give him gratitude for grace. He has a care for my deliverance and my salvation; I for his honor and the fulfillment of his will. He has a care for me, and for no other, for I am his only dove;[18] I have a care for him and for no other;[19] do not hear the voice of others, nor do I listen to those who say "Look, here is Christ" or "look, here he is!"[20] It is the Church who speaks.

CISTERCIAN FATHERS SERIES: NUMBER FORTY - BERNARD OF CLAIRVAUX – ON THE SONG OF SONGS IV - Sermon 68.3


[1] 1 Cor 9:9  [2] Gal 1:4  [3] Lk 10:35  [4] Mt 18:12  [5] 1 Pet2:23  [6] Lk 15:5  [7] Lk 10:35  

[8] Heb 2:11  [9] Ps 40:18  [10] Ps 138:8  [11] Wis 12:18  [12] 1 Cor 2:15  [13] Is 49:15  

[14]  Ps 34:16  [15] Ps 24:6  [16] Jl 2:13  [17] Jn 1:16  [18] Sg 6:8  [19] Jn 10:15     [20] Mk13:21

 

Saturday, July 17, 2021

Sermon 8 – THE HOLY SPIRIT: THE KISS OF THE KISS OF THE MOUTH

 

St Bernard does not lay out as a direct definition “the kiss of the kiss of the mouth.” But rather through a series of scriptural references and his unique understanding of them provides his exposition of “the kiss” and the “kiss of the kiss.”


From Sermon 8

8.1 “As I promised yesterday, and as you well remember, today we are to speak of the supreme kiss, that of the mouth. … I think I should begin by considering the higher truths, and it seems to me that a kiss past comprehension, beyond the experience of any mere creature, was designated by him who said: ‘“No one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the son chooses to reveal him.”[1] …. Now, that mutual knowledge and love between him who begets and him who is begotten – what can it comprise if not a kiss that is utterly sweet, but utterly a mystery as well?

8.2 “For my part I am convinced that no creature, not even an angel, is permitted to comprehend this secret of divine love, so holy and so august. Does not Paul proclaim from his own experience that this is a peace which surpasses all understanding, even that of the angels?[2] And hence the bride, although otherwise so audacious, does not dare to say: ‘“Let him kiss me with his mouth,” for she knows that this is the prerogative of the Father alone. What she does ask for is something less: ‘“Let him kiss me with the kiss of his mouth.” Do you wish to see the newly chosen bride receiving this unprecedented kiss, given not by the mouth but by the kiss of the mouth? Then look at Jesus in the presence of his Apostles: "’He breathed on them,” according to St. John, “’and he said: ‘receive the Holy Spirit.’”[3] That favor, given to the newly chosen Church, was indeed a kiss. That? you say. That corporeal breathing? Oh, no, but rather the invisible Spirit, who is so bestowed in that breath of the Lord that he is understood to proceed from him equally as from the Father,[4] truly the kiss that is common both to him who kisses and to him who is kissed. Hence the bride is satisfied to receive the kiss of the Bridegroom, though she not be kissed with his mouth. For her it is no mean or contemptible thing to be kissed by the kiss because it is nothing less than the gift of the Holy Spirit. If, as is properly understood, The Father is he who kisses, the Son he who is kissed, then it cannot be wrong to see in the kiss the Holy Spirit, for he is the imperturbable peace of the Father and the Son, their unshakable bond, their undivided love, their indivisible unity."

CISTERCIAN FATHERS SERIES: NUMBER FOUR - THE WORKS OF BERNARD OF CLAIRVAUX Volume Two - Song of Songs I


[1] Mt 11:27     [2] Phil 4:7     [3] Jn 20:22     [4] Jn 15:26      

Saturday, July 10, 2021

INTIMACIES OF THE LOVE OF GOD

 

St Bernard expounds on the metaphor of bridegroom and bride.

Sermon 7: INTIMACIES OF THE LOVE OF GOD: THEIR EXPRESSION IN PRAYER AND IN THE PSALMS

2. “Let him kiss me with the kiss of his mouth,”[1] she said. Now who is this “she”? The bride. But why bride? Because she is the soul thirsting for God … the one who asks for a kiss, she is a lover. Among all the natural endowments of man love holds first place, especially when it is directed toward God, who is the source whence it comes. No sweeter names can be found to embody that sweet interflow of affections between the Word and the soul, than bridegroom and bride. Between these all things are equally shared, there are no selfish reservations, nothing that causes division. They share the same inheritance, the same table, the same home, the same marriage-bed, they are flesh of each other’s flesh. … Therefore if a love relationship is the special and outstanding characteristic of the bride and groom, it is not unfitting to call the soul that loves God a bride. Now one who asks for a kiss is in love. It is not for liberty that she asks, nor for an award, not for an inheritance nor even knowledge, but for a kiss. It   is obviously the request of a bride who is chaste, who breathes forth a love that is holy. A love whose ardor she cannot entirely disguise. For note how abruptly she bursts into speech. About to ask a great favor from a great personage, she does not resort as others do, to the arts of seduction, she makes no devious or fawning solicitations for the prize that she covets. There is no preamble, no attempt to conciliate favor. No, but with a spontaneous outburst from the abundance of her heart, direct even to the point of boldness, she says: "let him kiss me with the kiss of his mouth."

3. Does not this seem to you to indicate that she wished to say: "Whom have I in heaven but you? And there is nothing upon earth that I desire besides you."[2]

Her love is surely chaste when it seeks the person whom she loves, and not some other thing of his. It is a holy love, the impulse of an upright spirit rather than of carnal desire. And it is an ardent love, blinded by its own access to the majesty of the beloved. For what are the facts? He is the one at whose glance the earth trembles,[3] and does she demand that he give her a kiss? Can she be possibly drunk? Absolutely drunk! And the reason? It seems most probable that when she uttered those passionate words she had just come out from the seller of wine;[4] afterword she boasts of having been there. David in his turn cried out to God concerning people such as the bride: "They shall be inebriated with the plenty of your house; and you will make them drink of the torrent of your pleasure.”[5] How great this power of love: what great confidence and freedom of spirit! What is more manifest than that fear is driven out by perfect love![6]

 CISTERCIAN FATHERS SERIES: NUMBER FOUR - THE WORKS OF BERNARD OF CLAIRVAUX Volume Two - Song of Songs I

[1] Song 1:1

[2] Ps.72:27

[3] Ps.104:32

[4] Song1:3; 2:4

[5] .Ps 36:9

[6] 1 Jn 4:18