Sermon I. On the Meaning of the Title: "Solomon's Canticle of Canticles"

You, my brethren, require instruction different from that which would suit people living in the world, and if not in matter, in manner, at least. For a teacher who would follow the example of St. Paul, should give them "milk to drink, not meat." But more solid food must be set before spiritual persons, as the same Apostle teaches us by his practice. "We speak," he says, "not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual." Again, "We speak wisdom amongst the perfect" — such, my brethren, as I believe you to be, unless, indeed, it is to no purpose that you have been so long engaged in the study of spiritual things, in mortifying your senses, and in meditating day and night on the law of God. So now open your mouths to receive not milk, but bread. It is the bread of Solomon, and is exceedingly good and palatable. For the Book entitled the Canticle of Canticles is the bread I speak of, which may now, if you please, be brought forth to be broken.

By the words of Ecclesiastes,¹ you have been, I think, through the grace of God, already sufficiently enlightened to understand and despise the vanity of this world. What need to mention the Book of Proverbs? Is not your whole life and conduct regulated and reformed in perfect accordance with the doctrines contained therein? Having, therefore, tasted first both these loaves of bread, borrowed, however, from the cupboard of the Friend, you are now invited to try this third loaf,² which, mayhap, you will find stronger. As there are two evils which, solely or especially, wage war against the soul, we are given the two Books of Ecclesiastes and Proverbs to oppose to them. Of these the former, using the hoe of discipline, grubs out whatever is corrupt in our morals and whatever is superfluous in the indulgence of the flesh; whilst the latter, by the light of reason, prudently discovers the smoke of vanity in all worldly glory and distinguishes it faithfully from the solidity of truth, putting the fear of God and the observance of His commandments before all human interests and earthly desires. This is well. Such fear is the beginning of true wisdom, as such observance is its consummation — assuming you agree with me that the only true and perfect wisdom consists in avoiding evil and doing good. For without the fear of God it is impossible to avoid evil perfectly, and there is no good work possible without the observance of the commandments.

Now, then, after ridding ourselves of these two evils by the study of those two books, we may confidently take in hand this third discourse on holy contemplation, which, being the fruit of the preceding, should only be entrusted to sober minds and chastened ears. For it would be criminal presumption on the part of imperfect souls to occupy themselves with such a sacred subject before the flesh has been tamed by discipline and subdued to the spirit, and the vanity and cares of the world despised and abjured. Just as the eye that is blind or closed cannot profit by the light poured upon it, "so the animal man perceiveth not those things which are of the Spirit of God." The reason is, because the "Holy Spirit of discipline will flee from the deceitful," that is, from a man of ill-regulated life, neither will He ever have part with the vanity of the world, inasmuch as He is the Spirit of truth. For what society hath the wisdom which is from above with that of the world, which is foolishness in the sight of God, or with that of the flesh, which is the enemy of God?

Anyhow, I suppose the "friend, who cometh to us off his journey," will have no reason to complain of us when he has helped himself to this third loaf of bread. But who shall break it to us? Lo! we have here the Father of the family Himself, as it is written, you shall "know the Lord in the breaking of the bread." Who else but He is capable? As for me, I am not rash enough to undertake such a task. You must, therefore, my brethren, so look upon me as to look for nothing from me. For I also am one of those who hope, a beggar, like yourselves, for the food of my soul, for a spiritual alms. Poor and needy, I appeal to Him "Who openeth and no man shutteth," begging Him to reveal to us the deep mysteries contained in this Book. "The eyes of all hope in Thee, O Lord." "The little ones have asked for bread and there is no one to break it unto them." For this we look to Thy gracious mercy. Therefore, O most Loving-kind! break Thy bread to the hungry, by my hands, if it so please Thee, but by Thine own power.

\i^ And, first of all, tell us, I beseech Thee, by whom, of whom, and to whom is it said, "Let him kiss me with the kiss of his mouth"? And what means this abruptness, this sudden beginning in the middle of the discourse? For the words are so uttered as if there had been a previous speaker to Whom this other is represented as if replying, whoever she is that solicits the kiss. Again, if she requests or demands to be kissed by someone, why ask expressly and explicitly that this be done with the mouth and with his own mouth, as if it were customary to give such an embrace otherwise, or by proxy? Yet she is not content with saying, "let him kiss me with his mouth" but uses the still more unusual expression, "with the kiss of his mouth" A pleasant discourse this, surely, which begins with a kiss. In truth, the smiling face, so to speak, of this part of Scripture entices and allures us to read, so that it is a delight to investigate, even with labour, its hidden meanings; for the difficulty of inquiry never wearies when we are charmed by the sweetness of the discourse. Yet Who can help having his atten-J tion aroused by this beginning without a beginning, and this novelty of language in an ancient book? Here we have proof that this work is no product of human genius, but composed by the art of the Holy Spirit, in the fact that despite its being so difficult to understand, it is at the same time such a pleasure to study.

But are we to pass over the title? No, my brethren, we must not omit a single iota, since we are commanded to gather up the smallest fragments, lest they be lost. The title runs, "The Beginning of Solomon's Canticle of Canticles.', Observe, in the first place, how fitly the name Solomon, which, in the Hebrew, signifies the "Peaceful One," stands at the head of a book which takes its beginning from the token of peace, that is, from a kiss. Notice, also, that such a beginning invites to the understanding of this Canticle only peaceful souls, those, namely, who have succeeded in freeing themselves from the tumult of the passions and the distractions of temporal cares. Nor should the fact that the Book is not called a canticle, but the Canticle of Canticles, be regarded as insignificant. I have, indeed, read many canticles in Sacred Scripture, but none other, as far as I can remember, bearing such a title. Israel sang a hymn to the Lord, after escaping the sword and the yoke of Pharaoh, what time the sea rendered them the double service of delivering them from danger and wreaking vengeance on their enemies. Yet that hymn was not called the Canticle of Canticles. Holy Scripture simply says, if my memory serves me aright, that "Israel sang this song to the Lord." Deb-bora, too, sang a canticle, as did also Judith, and the mother of Samuel, and several of the prophets. But we do not read that any of these canticles were called the Canticle of Canticles. You will find, I think, that all those persons sang their songs on account of some benefit bestowed upon themselves or their nation, as for a victory gained, or a danger avoided, or the acquisition of some coveted object. Such singers, therefore, had special motives for their canticles, and sang to show their gratitude for the divine favours, as it is written, "He will confess to Thee when Thou shalt benefit him." But King Solomon, excelling in wisdom, exalted in glory, and secure in peace, is known to have stood in need of no earthly object the acquisition of which would stimulate him to sing this canticle of his. Nor do his own writings anywhere give occasion for such a surmise. We must therefore suppose that, under divine inspiration, he celebrates the praises of Christ and His Church, the grace of heavenly love, and the mysteries of the eternal marriage. He also gives expression to the desires of the holy soul, and exulting in spirit, composed this nuptial song in sweet but figurative language. For, like Moses, he veils his countenance, here, perhaps, not less dazzlingly bright than the Lawgiver's on Mount Sinai, because at that time very few, if any, could endure to gaze upon the glory of his naked face. In my opinion, therefore, this marriage hymn owes its title to its excellence, and with good reason is singularly called the Canticle of Canticles in the same way as He to Whom it is sung is singularly named "King of kings and Lord of lords."

And you, my brethren, if you look back upon your own experience, have not you also sung a new canticle to the Lord, "because He worked wonders," in the victory wherewith your faith "hath vanquished the world," and in your deliverance out,of "the pit of misery and the mire of dregs"? Again, when He added the further grace of setting your feet upon the rock and directing your steps, I am sure that for this indulgence of a new life, your mouths were filled with another "new canticle, a hymn to our God." And when your penitence obtained from Him not only the pardon of your sins but even the promise of reward — did you not with still greater fervour, rejoicing in the hope of future goods, sing your songs "in the ways of the Lord, because great is the glory of the Lord"? And if for any amongst 3'ou a mysterious or obscure text of Scripture has sometimes become, on a sudden, luminous with meaning, surely it was a duty to charm the ears of God "with the voice of joy and peace, the sound of one feasting," in return for the alms of heavenly bread bestowed. But even in these daily trials and combats, in which all who live piously in Christ are kept constantly engaged by the world, the flesh, and the devil — thus constantly experiencing in themselves that the life of man upon earth is a warfare — in these also, I say, we find the obligation of daily singing new canticles for victories achieved. As often as a temptation is overcome, or a vice eradicated, or an imminent danger avoided, or a hidden snare discovered, or any deeply rooted and inveterate passion finally and completely vanquished, or some virtue, long and eagerly desired and often asked for, is at last obtained through the grace of God, so often, according to the Prophet, should we sound forth our thanks and praise and bless "God in His gifts" j for each benefit received. For, when the Judgment comes, he shall be considered an ingrate who cannot say to God, "Thy justifications were the subject of my song in the place of my pilgrimage."

I think, my brethren, you already recognise in your own experience those canticles, which in the Psalter are not called the Canticle of Canticles, but the "Canticles of the Steps." For at every advance you make towards perfection, according to the "ascents" which each has "disposed in his heart," a particular canticle has to be sung to the praise and glory of Him Who advances you. I do not see how otherwise can be fulfilled the verse, "A voice of exultation and salvation in the tabernacle of the just." Still less that most beautiful and salutary exhortation of the Apostle, "In psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord." But there is one canticle which, by reason of its singular excellence and sweetness, surpasses all those I have mentioned and all others whatsoever. This I would name the Canticle of Canticles, because it is the fruit of all the rest. Grace alone can teach it, nor can it be learned save by experience. It is for the experienced, therefore, to recognise it, and for others to burn with the desire, not so much of knowing, as of feeling it; since this canticle is not a noise made by the mouth but a jubilee of the heart, not a sound of the lips but a tumult of internal joys, not a symphony of voices but a harmony of wills. It is not heard outside, for it sounds not externally. The singer alone can hear it, and He to Whom it is sung, namely, the Bridegroom and the Bride. For it is a nuptial song, celebrating the chaste and joyous embraces of loving hearts, the concord of minds, and the union resuming from reciprocal affection.

Yet this canticle can neither be heard nor sung by souls that are weak and imperfect, and but recently converted from the world, but only by such as are advanced and sufficiently enlightened. For these, by their progress under the grace of God, have so increased, that they have now come to maturity and to the marriageable age, so to speak, measuring time by merits rather than by years. They are ripe for the mystical nuptials of the Heavenly Bridegroom, as will be more fully explained in its proper place.³ Now, it is the hour at which both our poverty and our Rule require us to go forth to manual labour. To-morrow I will resume, in the name of the Lord, my discourse on the mystical kiss, having in to-day's sermon sufficiently expounded the meaning of the title.

Footnotes

1. Some gather from these words that St. Bernard had previously composed commentaries on the Books here mentioned, Ecclesiastes and Proverbs. But the inference appears to be quite unwarranted. Especially, as in the list of works given by Geoffrey, secretary and biographer of the Saint, there is no mention of any such productions. — (Translator.) ↩

2. The allusion here is to Luke xi. 5-8: "Which of you shall have a friend and shall go to him at midnight, and shall say to him: Friend, lend me three loaves, because a friend of mine is come off his journey to me, and I have not what to set before him." — (Translator.) ↩

3. Sermon LXXXIII. ↩