Sermon XXVII. In what Sense the Beauty of the Spouse may be Compared to the Curtains of Solomon

"As the curtains of Solomon."

Now that we have discharged the duty, imposed by charity and natural affection, of escorting, so to speak, our friend Gerard on his way home from this land of exile, I purpose to take up again to-day the interrupted work of your edification. For it is an unseemly thing, in my opinion, to prolong our lamentations over one who rejoices, and an unmannerly thing to obtrude our tears on one who is seated at a banquet. And if we mourn for our own misery, we ought to take care that this be not excessive, lest otherwise we should seem to have loved Gerard not so much for his own sake as for the advantages which we derived from his presence. Then, let the thought of our dear one's joy temper the sorrow of the desolate. Let the belief that he is present and united with God render more endurable his absence from ourselves. Relying, therefore, on your prayers, I shall endeavour and do my best to throw light upon that mystery, whatever it is, which I perceive to be wrapped up in those curtains, referred to in illustration of the beauty of the Spouse. It has been touched upon already, if you remember, but left undiscussed. How the Spouse is "black as the tents of Cedar," I have sufficiently examined and explained. But how are we to understand the comparison "beautiful as the curtains of Solomon"? As if, forsooth, Solomon "in all his glory" possessed anything worthy to be compared to the beauty of the Spouse, or to the magnificence of her ornamentation. Were we to say that these mysterious curtains, just as the "tents of Cedar," are likened not to the Spouse's beauty, but to her blackness, the similitude would perhaps be intelligible, and I should not be at a loss for reasons to explain its congruity, as indeed I intend to prove to you later on. But if we suppose that the splendour and glory of some kind of curtains is to be considered as bearing an analogy and a resemblance to the beauty of the Spouse, I certainly have particular need here of the assistance of Him Whose light you have implored, in order that I may be able to fathom this mystery and to unfold it in a manner befitting its dignity. For which of those things, which shine exteriorly, does not appear vile and hideous to a man of sound judgment, when compared with the interior grandeur of even any holy soul? What, I ask, can be found in this world, whose "fashion passeth away," possessing a beauty at all comparable to that of the soul, which, having put off the oldness of the earthly man, has put on the glory of the heavenly, and adorned, not with the vanity of material decorations, but with the magnificent jewels of noble virtues, appears higher and purer than the heavens, more resplendent than the sun? Do not, therefore, look to the earthly Solomon, when you desire to ascertain what those curtains are, of her resemblance to which in loveliness the Spouse is here represented as boasting.

What, then, does she man by saying, "I am beautiful as the curtains of Solomon"? These words, my brethren, appear to me to contain a deep and marvellous meaning, if we are allowed to suppose that the reference is not to the historical Solomon, who reigned in Jerusalem, but to Him Who said of Himself, "Behold, a Greater than Solomon is here." For so truly a Solomon is this Solomon of mine, that not only is He called the Peaceful, which is the signification of the word Solomon, but he is even named Peace, since St. Paul tells us that "He is our Peace." With this Solomon, no doubt, something can be found which I need have no hesitation in comparing to the beauty of the Spouse. And with regard to the curtains in particular, observe what we read in the psalm, "Who stretchest out the heavens like a curtain¹." Surely it was not the earthly and merely human Solomon, wise though he was, and very powerful, that so "stretched out the heavens like a curtain," but rather He, Who, being not so much wise as Wisdom Itself, not only stretched out but even created the heavens. For it is to Him, and not to the other, these words belong, "when He" — namely, God the Father — "prepared the heavens, I was present." Unquestionably the Father had present to Him His Power and His Wisdom, that is to say, His Word, "when He prepared the heavens." And do not imagine that the Word stood by doing nothing, and merely as a spectator, because He says, "I was present "and does not add "I was preparing with Him." Read on a little further, and you will find that addition explicitly made, where He declares, "I was with Him forming all things." He has also told us that "what things soever He (the Father) doth, these the Son also doth in like manner." Consequently, the Word as well as the Father "stretched out the heavens like a curtain." Most beautiful curtain, which with its wide expanse, covers the whole face of the earth as with a canopy, and delights the gaze of mortals with its wonderfully varied ornaments of sun, and moon, and stars! What can be grander than this curtain? What more magnificent than the heavens? Nevertheless, not even these are in any sense comparable to the glory and loveliness of the Spouse. For "the fashion "of such things "passeth away," as being corporeal and perceptible to sense, "for the things which are seen, are temporal, but the things which are not seen, eternal."

The beauty of the Spouse, on the contrary, is something spiritual, and hence only to be discerned by reason. It is also eternal, inasmuch as it is an image of eternity. Her beauty, for instance, comprises charity, and, as you have read, "charity never falleth off." It also comprises justice, and her "justice continueth for ever and ever." Patience, too, because, as it is written, The patience of the poor shall not perish for ever." What shall I say of her humility, of her voluntary poverty, which also appertains to her beauty? Does not the one merit an eternal kingdom and the other everlasting exaltation? In that beauty is also found "the fear of the Lord, holy, enduring for ever and ever." And what are prudence, and temperance, and fortitude, and all other virtues whatever but pearls, as it were, in the adornment of the Spouse, gleaming with an im-

1* u mortal brightness? I say with an immortal brightness, because that brightness of the virtues is really the seat and support of immortal life. For there is no place at all in the soul for such a never-fading and blissful life except on the foundation and basis of the virtues. Hence the Prophet says to God, Who is the true blessed Life, "Justice and judgment are the preparation of Thy seat." And the Apostle prays "that Christ may dwell," not in every or any manner, but particularly "by faith in your hearts." So also when the Lord was about to sit upon the ass's colt, the disciples laid their garments thereon, signifying that the Saviour or salvation will not rest upon the soul unless her nakedness be covered with the apostolic doctrine and virtues. The Church, therefore, having the promise of future felicity, takes care, meantime, to prepare and adorn herself with "gilded clothing, surrounded with variety," the variety, that is, of graces and virtues, in order that she may be found worthy and capable of the very fulness of grace.

But even to this variety of spiritual beauty, which the Spouse has received in the present life with the first robe as it were, of the garments of her sanctification, I would by no means compare the splendours of this visible and corporeal firmament, most magnificent though it be amongst material things, by reason of the splendour and diversity of its luminaries. Yet there is a "heaver of heavens," of which the Psalmist says, "Sing ye t< God, Who mount eth above the heaven of heavens t< the east." This is the intellectual and spiritual heavens He "Who made the heavens in understanding," created and established it for ever, and dwells therein Himseli But do not suppose that the love of the Spouse remain outside this heaven, in which her Beloved abides. For where her treasure is there is her heart also. She therefore feels jealous of those who are privileged to contemplate that Divine Countenance Which she longs to see; and as she cannot as yet share the vision with them, she tries to conform her life to theirs, crying out more by her virtues than by her voice, "I have loved, O Lord, the beauty of Thy house, and the place where Thy glory dwelleth."

She certainly will not disdain to compare herself to this heaven of heavens. It also, like the other, is stretched out like a curtain, not indeed over extents of corporeal spaces, but in the spiritual affections of pure intelligences. And it is diversified with the works of the great Artificer, as wonderful as they are various. Again, there are in this heaven of heavens distinctions, not of colours² but of glories. For "God indeed hath set some" Angels, others Archangels, others Virtues, others Dominations, others Principalities, others Powers, others still Thrones, still others Cherubim, and others again Seraphim. These are the stars that adorn the heaven of heavens. These constitute the embroidery of this curtain, which is one of those belonging to my Solomon, and indeed is distinguished above all the others by the endless variety of decorations which make up its multiform glory. But this immense curtain contains within itself innumerable others, all equally curtains of Solomon, since every one of its blissful and holy inmates may be truly called in itself a curtain of Solomon. For they are all kind and "stretched out" in charity, extending even to us. Nor do they begrudge us a share in the glory which they enjoy themselves, but rather desire it for us, and for this reason some of their number are content to associate with us, busying themselves about our interests and taking us under their care. "For are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation?" Wherefore, just as all these blessed spirits, considered as a collective unity, are called the "heaven of heaven" (coelum coeli) in the singular, so, regarded as a multitude of distinct and independent beings, they are named the "heavens of heavens" (coeli coelorum) since each angel is a heaven in and by himself, and to each may be applied the words "stretching out the heavens like a curtain." You now understand, I think, what these curtains are which the Spouse is proud to resemble, and to what Solomon they belong.

Let us next consider the glory of her who compares herself to the heavens, and to that heaven which is the more glorious in proportion as it represents the Divine Perfections in a more excellent way. Not unreasonably does she derive a similitude thence whence she has derived her existence. For if she likens herself to the tents of Cedar on account of the body which is drawn from the earth, why should she not boast of an equal resemblance to heaven, by reason of the spirit which is heavenly³ in its origin? Especially, when her life bears witness to that celestial parentage, as well as to the dignity of her nature and the nobility of her fatherland. She adores and honours one God, like the angels. She loves Christ above all, as do the angels. Like the angels, she is chaste; but her chastity, unlike the chastity of the angels, is preserved in the flesh of sin and in a frail body. Lastly, she seeks and relishes only the things that are above where the angels abide, and not the things which are upon the earth. What could be a more evident mark of celestial origin than so to retain the inborn resemblance to the spiritual creation in a world where everything is material? to exhibit the glory of a heavenly life on earth and in exile? to live as an angel in a body that is almost bestial? Effects of this character have for their cause not an earthly, but a divine principle, and clearly indicate the supernal birth of the soul wherein they are manifested. But listen to St. John declaring the same more explicitly: "I, John, saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." And he adds, "And I heard a great voice from the throne saying: Behold the tabernacle of God with men, and He will dwell with them." Why, do you ask? As I believe, in order that He may take to Himself a Bride from amongst men. Strange! He came for a Spouseyet came not without a Spouse. He sought a Spouse, whilst having a Spouse with Him. Shall we say that there are two Spouses? God forbid! One "is My Spouse," He has told us, "My Dove is but one." But just as He desired to form His different flocks of sheep into one "that there may be one fold and one Shepherd"; so, likewise, in order that there may be one Bridegroom and one Bride, it has pleased Him to unite the Church of men which He has established on earth, to that other Church in heaven, composed of the multitude of angels, which, as a Spouse, has cleaved to Him from the beginning. Therefore, by this her union with the earthly Spouse, the heavenly has not been duplicated but only made perfect. And so she understands what the Bridegroom says of her, "My perfect one is but one." Besides conformity with the will of the same Beloved makes one of the two Spouses here, by similarity of devotion, as it will make them more one hereafter by equality of glory.

So you see, my brethren, that both come from heaven, Jesus, the Bridegroom, and His Bride the New Jerusalem. He, in order to make Himself visible, "emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man." But in what form or beauty, or clothed with what splendour are we to suppose that John, the Seer of Patmos, beheld the Spouse descending? Perhaps he recognised her in the multitude of angels, whom he observed "ascending and descending upon the Son of Man "? But it is better to say that he then saw the Spouse, when he saw the Word made flesh, acknowledging the "Two in the one flesh." For when our Most Holy Emmanuel established on earth a school of heavenly doctrine; when the visible image of that supernal Jerusalem, "which is our mother," and the "loveliness of her beauty," were revealed to us, as reflected through and in the human life of the Bridegroom, what else did we contemplate but the Spouse in her Beloved, admiring in one and the same Lord of Glory both the ' Bridegroom decked with a crown "and the "Bride adorned with her jewels"? Therefore, He Who descended is the Same Who also ascended, that "no man may ascend into heaven, but He That descended from heaven," one and the same Lord being a Bridegroom in His Head, viz., in His Divinity, and as a Bride in His Body, viz., in His Human Nature. And not in vain did this heavenly Man appear here below, because from earthly men He has made multitudes heavenly like unto Himself, as it is written, "And such as is the heavenly, so also are they that are heavenly." From that time, the life of men on earth has approximated to the life of the angels. Like the celestial and blissful Spouse above, she also, that has been called "from the ends of the earth to hear the wisdom of Solomon," cleaves with chaste affection to her heavenly Bridegroom, to Whom, although not }^et, like that other, united by vision, she is nevertheless espoused through faith. This is what God promised by the mouth of His Prophet, Osee, saying, "And I will espouse thee to Me in justice, and judgment, and in mercy, and in commiserations; and I will espouse thee to Me in faith." Hence, she endeavours to conform herself more and more perfectly to her heavenly Model, learning from Him to be modest and sober, to be chaste and holy, to be patient and compassionate, to be "meek and humble of heart." By the practice of these virtues she tries, even during her exile here below, to please Him "on Whom the angels desire to look"; so that, whilst she burns with the same ardent desire as these, she may thus prove herself a "fellow-citizen with the saints "and a "domestic of God," a "beloved one," and a Spouse.

Indeed, my brethren, it seems to me that every soul which is animated by such sentiments, is not only heavenly by reason of her origin, but may even herself be justly called a heaven,⁴ on account of her imitation of the life above. For it is then she clearly shows herself to be heaven-sprung, when her "conversation is in heaven." Consequently, each holy soul may be considered as a heaven in herself, wherein the intellect is as the sun, faith as the moon, and the different virtues as the stars. Or perhaps I might call zeal for justice, or fervent charity the sun, and continence the moon. For just as we are told that all the glory of the moon is borrowed from the sun, so continence has no merit, independent of justice and charity. Hence, the Wise Man exclaims, "Oh how beautiful is the chaste generation with glory!" That is to say, with charity. Nor do I think I have erred in calling the virtues the stars of the soul. A little reflection makes manifest the aptness of the image. For as the stars glitter in the night and fade by day, in the same manner, true virtue often lies concealed in the day of prosperity, but shines out resplendent in the night of adversity. This occultation of virtue is due to prudence, as its manifestation is enforced by necessity. Therefore, since virtues are stars, the virtuous man may rightly be called a heaven. For surely we are not to suppose that when as we read, God said through His Prophet, "Heaven is My seat," He meant this visible and changeable heaven above us, and not rather that of which the Scriptures more clearly speak elsewhere, telling us that "The soul of the just man is the seat of wisdom." Now, he who understands from the teaching of Christ that God is a Spirit requiring to be adored in spirit, will certainly not hesitate to assign to Him also a spiritual seat. And I would confidently maintain that such a seat is to be assigned Him, not less in the soul of the just man than in the angelic spirit. I am especially confirmed in this view by the Saviour's faithful promise, "We," viz., the Father and Himself, "will come to him," that is, to the holy soul, "and will make Our abode with him." It is, as I think, of the same heaven that the Prophet also spoke when he said, "But thou dwell est in the holy place, the Praise of Israel." And St. Paul evidently refers to it when he prays that "Christ may dwell by faith in your hearts."

Nor should it surprise us, my brethren, that the Lord Jesus delights to dwell in the heaven of the just human soul, which He not only called into being by His omnipotence, as the other spirits, but He fought to acquire it, and He died to redeem it. Hence, after His labour, when He had now attained the object of His desire, He exclaimed, "This is My rest for ever and ever, here will I dwell because I have chosen it." Aad blessed is that soul to which it is said, "Come My chosen one, and I will place My throne in thee." But now, "Why art thou sad, O my soul, and why dost thou trouble me?" Dost thou not think that even thou canst find in thyself a seat for the Lord? But what seat have we in ourselves befitting such glory, suitable to such Majesty? Would to God I were worthy even to "adore in the place where His Feet have stood"! Who will grant me at least to follow faithfully in the footsteps of some holy soul which "He hath chosen for His dwelling"? Yet, oh, that He would deign to anoint my soul, too, with the unction of His mercy, and so to "stretch it out like a curtain," which, when oiled, is easily extended! Then should I also be able to sing, "I have run the way of Thy commandments, when Thou didst enlarge my heart." And perchance, I might be able to show Him in myself, if not "a large dining-room furnished" where He might recline with His disciples, at least a place "where to rest His Head." At any rate, I shall lift up my eyes from my lowly station to those blessed ones of whom it is said, "I will dwell in them and walk in them."

Oh, how great is the amplitude, how great the merit and the prerogative of that soul which is found worthy to receive and sufficient to contain in herself the presence of the Divinity! What must be her dimensions, since she is required to include spacious recreation-grounds for the Divine Majesty to walk in! Certainly, such a soul does not entangle herself in litigation, or in worldly solicitudes. Neither does she give herself up to the delights of the flesh or the pleasures of the table. There is found no place in her for the ambition to rule, no pride of domination. For the soul that would become a heaven, a dwelling of God, must, in the first place, be entirely free from all these passions. Otherwise, how could she obey His command, ' be still and see that I am God "? But it is also necessary to renounce hatred, and envy, and rancour," for wisdom will not enter into a malicious soul." It is further requisite that the soul should grow and expand in order to make room in herself for the Divine Immensity. Now, love is the enlargement of the soul, as the Apostle says, "Be enlarged in charity." For although, as a spirit, she does not admit of corporeal expansion, yet, what nature denies her in the material sense, she acquires spiritually through grace. She therefore both increases and expands, but in a manner consonant with her spiritual nature. She increases not in substance but in virtue. She increases also in glory, "and groweth up into an holy temple in the Lord." She increases, lastly, and develops "unto a perfect man, unto the measure of the age of the fulness of Christ." Consequently, the magnitude of every soul is to be estimated in accordance with the degree of charity which she possesses, so that, the soul, for instance, which has great charity should be regarded as great, and the soul with little charity as little, and the soul possessing no charity, as nothing. Hence the Apostle declares, "If I have not charity, I am nothing." But if a soul begins to have charity, albeit in some very low degree, but so much at any rate as gives the good will to salute her brethren, and those who salute her, I should call that soul not nothing, but next to nothing, because she retains at least this social affection, exhibited and consisting in such an interchange of courtesies. Yet I might ask in the words of the Lord, what more does she do? Neither ample nor great, but narrow and little, should I therefore esteem a soul of this kind, which I recognised to be so little in charity.

But if she grows and progresses, so that, overstepping the limits of a straitened and ungenerous love, she attains, in perfect liberty of spirit, to the broad plains of spontaneous kindness, and endeavours to stretch out the curtains of her good will, so as to cover all her neighbours, loving each as she loves herself, surely, then, we can no longer justly say to her, "what more dost thou do?" For has she not done much more in making herself so much more ample? Charity, I say, bears such an ample heart that it embraces all within itself, even those whom it recognises as connected with it by no ties of relationship, those to whom it is bound by no hope of future favour, and those to whom it is under no debt of gratitude for benefits already received; for it is subject to no obligations except that of love, whereof the Apostle says, "Owe no man anything, but to love one another." But the soul may proceed still further. She may even do violence to the kingdom of charity, and, as a pious invader, prevail so far as to occupy its territories to their uttermost bounds. This she will have accomplished when she understands that not even to her enemies must the bowels of her piety be closed, when she does good to those who hate her, prays for those who persecute and calumniate her, and tries to live in peace even with those who hate peace. Then, without doubt, the breadth of that soul shall be as the breadth of heaven; her height shall be as the height of heaven, and her beauty as the beauty of heaven. And thus shall be fulfilled in her that which is written, "stretching out the heavens like a curtain." In this heaven of wonderful breadth, height, and beauty, not only will the sovereign, immense and all-glorious Deity condescend to dwell, but He will even walk at large in its wide expanses.

Do you perceive, my brethren, what varieties of heavens the Church contains within her, whilst, in her universality, she is herself an immense heaven, "stretched out from sea to sea, and from the river unto the ends of the earth"? Then see also, by consequence, to what she is to be compared in this particular, unless perchance you have forgotten the examples I gave you a while ago, of the "heaven of heaven," and the "heavens of heavens." Therefore, after the pattern of that Jerusalem, which is above, and is our mother, this of earth, which is still in exile, has its heavens, viz., its spiritual men, illustrious in their lives and reputations, sound in faith, firm in hope, "stretched out like curtains" in charity, sublime in contemplation. They distil rain, too, these spiritual heavens, but it is the saving rain of the word, just as they thunder in their reproofs and lighten in their miracles. Also, they "shew forth the glory of God"; because "stretched out like curtains" over the whole earth, they exhibit a "law of life and discipline" inscribed in themselves by the finger of God, in order "to give a knowledge of salvation to His people." They publish, moreover, the Gospel of peace, as being the curtains of Solomon, the "Peaceful."

In these spiritual, yet earthly, curtains of holy men, my brethren, you now recognise the image of the supernal, which were described quite recently, in connexion with the adornments of the Bridegroom. You also recognise the queen standing at His right Hand, decorated with similar, yet inferior ornaments. For she, even "in the place of her sojourn," as well as "in the day of her power," possesses not a little of glory and beauty "in the splendours of the saints." But not like her Beloved is she crowned with the complete and consummated glory of the saints. Still, I might describe the Spouse, too, as perfect and blissful, although only in part. For in part she is yet as the "tents of Cedar." Nevertheless, she is beautiful, both in that part of her which already reigns in bliss, and also in the illustrious men by whose virtues and wisdom she is adorned on earth, as the firmament with its stars. Hence the Prophet Daniel says, "But they that are learned shall shine as the brightness of the firmament; and they that instruct many to justice, as stars for all eternity."

O humility! O sublimity! A "tent of Cedar," and a sanctuary of God! An earthly habitation, and a heavenly mansion! A house of clay, and a royal palace! A "body of death" and a temple of light! The scorn of the proud and the Bride of Christ! She is "black but beautiful, O ye daughters of Jerusalem." For although the labour and the pain of a long exile have darkened her complexion, all the same, she is clothed with the beauty of heaven, and adorned with the "curtains of Solomon." If you are displeased with her blackness, at least admire her loveliness. If you despise her humility, you must respect her sublimity. How prudently and wisely, how dis:reetly and befittingly has it been arranged that, in the Spouse, abjection and elevation should so counterbalance and compensate each other, "according to the time," that, amidst the vicissitudes of this world, sublimity lifts her up when cast down by misfortune, lest she should faint in adversity, and humility depresses her elation, lest she should grow vain in prosperity! And thus, both the one and the other, opposed as they are in themselves, are wondrously made to co-operate into good for her, and to subserve her eternal salvation.

So much for the simile by which the Spouse seems to compare her beauty to the curtains of Solomon. It remains now to put before you that other interpretation of the same text, which I mentioned and promised at the beginning of this discourse, namely, to consider both comparisons, as well that of Solomon's curtains as that of the tents of Cedar, as referring to the blackness of the Spouse. I certainly purpose to be faithful to my engagement. But this exposition requires a special sermon to itself, both because the present is already too long, and also in order to give you time for prayer, that you may, as usual, call down a blessing upon what I shall have to say unto the praise and glory of the Bridegroom of the Church, Jesus Christ, Our Lord, Who is God blessed for ever. Amen.

Footnotes

1. In the Douay Version the word "pellis," which in the Canticle is rendered "curtain," is translated "pavilion" in Psalm ciii. But St. Bernard's context requires this word to be taken in the same sense in both places. — (Translator.) ↩

2. "Colorum." Other readings are "coelorum" (of heavens) and "locorum" (of places). — (Translator.) ↩

3. "Propter animam quae de coelo est." For two reasons the soul may be said to have come from heaven: both because it has been produced, not from the slime of the earth like the body, but by a direct exercise of the divine creative power, and also because it in a more especial manner has been made to the image and likeness of God. Berengarius fastened upon these words of St. Bernard and argued against him dilemrnatically to this effect: "If the soul comes from heaven, then either it must be said that the body also is of heavenly origin, or else that the soul has existed before its union with the body. To maintain the first is the height of stupidity, to maintain the second is to fall into the error of Origen." As regards the latter point, the Saint expressly teaches elsewhere that the creation of the soul and its union with the body are simultaneous — "Creatur immittendo, it creando immittur." — (Translator.) ↩

4. "' Heaven is My seat,' says the Lord by the mouth of His Prophet; and Solomon tells us that ' the soul of the just is the seat of wisdom.' But the Apostle calls Christ the Wisdom of God. Since, therefore, Wisdom is God, and heaven the seat of God, and the just soul the seat of wisdom, it clearly follows that the just soul is entitled to be called a heaven." — (St. Gregory the Great, Horn. 38 in Evangel. — (Translator.) ↩