Sermon LXI. On the Wounds of Christ Typified by the Clefts of the Rock

"¹ Arise, My love, My Spouse, and come; My dove in the clefts of the rock, in the hollow places of the wall, shew Me thy face, let thy voice sound in My Ears."

"Arise, My love, My Spouse, and come." The Bridegroom, my brethren, reveals the greatness of His love by thus repeating these titles of affection. For such repetition is the language of love. And by again inviting His Spouse forth to the labour of the vineyard. He shows His anxious solicitude for the salvation of souls. I have already explained that souls are here designated by the name of vines. But let us not lose time in examining words which have been sufficiently discussed already. Let us pass on to what follows. However, I will first remark that, so far as I can remember, the Bridegroom has not before, in this Canticle, addressed His beloved one by the title of Spouse, but He does so now because she is about to enter the vineyard, and is approaching to the wine of charity. When she attains to this, and has been made perfect, then shall she celebrate her mystical nuptials with Him, then her Beloved and she shall be two, not indeed in one flesh, but in one spirit, according to the testimony of the Apostle, where he says, "He who is joined to the Lord is one spirit."

The Bridegroom goes on, "My love in the clefts of the rock, in the hollow places of the wall, shew Me thy face, let thy voice sound in My Ears." Because He loves He continues to speak the language of love. For the second time He affectionately calls her a dove, His dove, to signify that she belongs to Him exclusively. And what she has been wont to request so earnestly of Him He now in His turn solicits from her, namely, that she would show Him her face and delight Him with her conversation. He appears here in the character of a shy lover, who, because of his modesty, desires to shun publicity and seeks a sequestered spot for the satisfaction of his affection, such as the "clefts of the rock "or the "hollow places of the wall." We may therefore fancy the Bridegroom thus addressing His beloved, "Do not be afraid, O My spouse, that the work of looking after the vineyard, to which I am inviting thee, will hinder or interrupt our loving conversation. For that occupation will afford us many opportunities for the intercourse which we both so ardently desire. The vineyard must certainly have an enclosing wall, and the * hollow places ' thereof offer welcome trysts to lovers." Such is the play of the literal sense. Why should I not call it a play, since if we stop at it and go not beyond the surface meaning, it is impossible to discover in these words anything like a serious purpose. Indeed, as they sound on the external ear, they suggest nothing even worthy to be heard, unless the Holy Spirit shall deign to strengthen with His interior light the weakness of our understanding. Therefore lest we should remain outside in the letter, lest, which God forbid! we should seem to be only listening to the arts and blandishments which belong to profane love, let us attend with chaste and sober minds to this discourse on divine charity. And if there should be mention of lovers, think not of male and female, but of the Word and the holy soul, or of Christ and the Church, which is the same thing, except that by the name of the Church is designated not a single soul, but rather the unity, or better still, the unanimity of many souls. Neither should we suppose the "clefts of the rock "and the "hollow places of the wall "to be the coverts of "them that work iniquity," lest any suspicion should arise in our minds of the works of darkness.

Some one else has expounded this passage in a different sense, interpreting the "clefts of the rock '* to mean the Wounds of Christ, which I entirely approve of, since "Christ is the Rock." O blessed clefts, which fortify our faith in the resurrection and in the Divinity of the Saviour! "My Lord and my God," exclaimed Thomas the Apostle. But whence did he derive this confession save from the clefts of the Rock? Therein *' the sparrow hath found herself a house, and the turtle a nest for herself, where she may lay her young ones." In them the dove rests secure, and beholds with fearless eye the hungry hawk's gyrations. Therefore the Bridegroom here calls His Spouse, "My dove in the clefts of the Rock." And it is the voice of the dove we hear in the psalm saying, "He hath exalted me upon a Rock," and, "He hath set my feet upon a Rock." The wise man builds his house upon the Rock, because on such a foundation he shall have nothing to fear from the violence of floods or tempests. What can be found in the Rock except what is most excellent? It lifts me up from the ground, It renders me secure, It affords me firm footing. On the Rock I am safe from my enemies, I am prevented from falling, and that because, standing on the Rock, I am exalted above the earth. For everything on the earth is unstable and insecure. But if "our conversation is in heaven," then we need have no fear either of falling or of being thrown down. In heaven is the Rock, wherein alone can be found strength and security. ** The Rock is a refuge for the irchins," as the Psalmist says. And in truth where shall the weak find a safe rest or a secure asylum except in the Wounds of the Saviour? There shall I dwell with a confidence proportionate to the greatness of His power to save me. Let the world rage, let the body bear me down, let the devil plot against me: I shall not fall, for I am founded on the Rock. I have sinned most grievously; my conscience is indeed much disquieted, yet is not confounded, because I will call to mind the Wounds of my Saviour. For "He was wounded for our iniquities." What sin can be so much "unto death "as that it cannot be "loosed "by the death of Christ? Therefore no disease, however desperate, shall have power to drive me to despair, if only I keep in mind so potent and efficacious a remedy.

Cain consequently was in error when he said, "My iniquity is greater than I may deserve pardon"; unless it be that he was not one of Christ's members, and had no share in Christ's merits, entitling him to regard them as his own and to call them his own, just as the members can claim as its own what belongs to the head. But as for me, my brethren, whatever I perceive to be wanting, to me I appropriate to myself with all confidence from the Heart of my Lord Jesus. For that Heart overflows with [mercy, neither does It want for clefts for the outpouring of Its treasures. They dug His Hands and Feet and opened His Side with a lance. And through these clefts I am permitted to "suck honey out of the Rock, and oil out of the hardest stone." That is to say, I am enabled to "taste and see that the Lord is sweet." He was thinking "thoughts of peace" and I knew it not. For "who hath known the mind of the Lord? Or who hath been His counsellor?" But the nail that pierced Him has been for us a key to unlock the mind of the Lord and to expose to our view His secret counsels. Why should I not look through these fissures into the Heart of the Rock? The nails announce to me, the Wounds proclaim to me that "God indeed is in Christ, reconciling the world to Himself." "The iron pierced His Soul" and "His Heart hath drawn near" to us in order that He may no longer be as one "who cannot have compassion on our infirmities." The secret of His Heart is revealed to us through the clefts of His Body; the "great mystery of godliness" j' is revealed to us; and revealed also are "the bowels of the mercy of our God, in which the Orient from on ' high hath visited us." Surely the Heart of Christ can be seen through the openings of His Wounds. For what can prove to me so clearly as Thy Wounds that Thou,0 Lord Jesus, "art sweet and mild and plenteous in mercy"? "Greater (mercy) than this no man hath, that a man lay down his life," not for his friends, but for his enemies, criminals devoted and doomed to death.

My merit, therefore, is nothing but the mercy of the ' Lord. Hence I cannot be poor in merit so long as He is rich in compassion. And if "the mercies of the Lord are many," many too must my merits be. I may be "conscious to myself "of a multitude of sins, but what of that? For "where sin abounded, grace did more abound." And if "the mercies of the Lord are from eternity and unto eternity," "the mercies of the Lord I will sing for ever "also. But shall I sing my own justice? "O Lord, I will be mindful of ThyV justice alone." For Thy justice is also my justice, v because Thou art made unto me "justice of God," as v the Apostle declares. But is there any reason to be afraid lest the one justice should not suffice for us>/ both? Surely not, because it is not a "short covering "which, as the Prophet Isaias says, "cannot cover two." In the words of the Psalmist, "Thy justice is justice "for ever." And what is longer than eternity? Oh, yes, an eternal justice is wide enough and long enough to cover fully both Thee and me. In me it shall cover "a multitude of sins"; but in Thee, what save the treasures of piety and the riches of goodness? Thes^] treasures and riches are laid up for me in the clefts of the Rock. "Oh, how great is the multitude of Thy sweetness which Thou hast "covered therein! But covered only from "them that perish." For why should pearls be cast before swine? Why should that which is holy be given to dogs? "But to us God hath revealed them by His Spirit," hath even brought us into the sanctuary through the open clefts of the Rock. And what a "multitude of sweetness "have we discovered there, what a plenitude of grace, what a consummation of all virtue!

As for me, my brethren, I will go to these store-rooms thus replenished with good things. Following the Prophet's advice, I will "leave the cities and dwell in the Rock." I will "be like the dove that maketh her nest in the mouth of the hole in the highest place," so that, like Moses, "set in the hole of the Rock," when the glory of the Lord shall have passed by, I may be able to see at least "His back parts." For who can gaze upon His Face whilst He stands? That is to say, who can behold the Brightness of the Unchangeable, except one that has been already admitted not only into the sanctuary, but even into the holy of holies? Nor ought we to regard as mean or contemptible the vision which shows us the "hinder parts "² of God. Let Herod despise Him thus beheld; but the more despicable He shows Himself to Herod the less shall He be despised by me. Even the "hinder parts "of the Lord have wherewith to delight the beholder. And "who knoweth but He will turn around and forgive, and leave a blessing behind Him? "The time will come when He will "shew us His Face and we shall be saved." But meanwhile let Him deign to "prevent us with the blessings of sweetness," with those, namely, which He is wont to leave after Him. Let Him now show us the humility of His "back parts "in condescension, as He will show us hereafter the Majesty of His Face in glory. In heaven He displays His magnificence; on the cross He manifested His sweetness. With the latter vision He prevents me; with the former He will fill me, according to the words of holy David, "Thou shalt fill me with joy with Thy Countenance." Salutary are both visions, and both are sweet. But in the one the Lord appears in loftiness, in the other, in lowliness. The one is all resplendent, paleness characterises the other.

Hence, my brethren, it is said in the psalm, "And the hinder parts of (His) back in the paleness of gold."³ And surely He must have grown pallid in death. But better is pale gold than glittering brass; and "the foolishness of God is wiser than men." The Word of God is gold, gold too is the Wisdom of God. This Divine Gold discoloured Itself, concealing the Form of God, and exposing to view the form of a servant. It also discoloured the Church, since she says, "Do not consider that I am brown, because the Sun hath altered my colour." Therefore to the Church likewise can be applied the words, "And the hinder parts of her back in the paleness of gold." For she has not been ashamed of the ignominy of the cross, she has not been scandal-ised at the infamy of the Passion, she has not shrunk from the unsightliness of the Wounds. Nay, she even takes her pleasure in these things and desires that her own "last end shall be like to them." Therefore she hears it said to her, ** My dove in the clefts of the Rock"; because she is always devoutly pondering on the Wounds of Christ, and abides therein by her constant meditations. It is from these Wounds she derives the fortitude exhibited by her martyrs; thence also proceeds her invincible trust in the Most High. There is no reason why the martyr should be afraid to lift up his pallid and livid face to Him in Whose bruises he has been healed, to present to Him a glorious image of His own bitter death, "in the paleness of gold." Why should he fear, since the Lord even asks him to do this, saying, "Shew Me thy face "? But wherefore such a request from the Bridegroom? As it appears to me, my brethren. He is rather expressing here a desire to show Himself. So indeed it is. He wants to be seen, not to see. For what is there which He does not see? He has no need that anyone should show himself, from Whose all-seeing Eye nothing can escape, nothing be concealed. He therefore wills to be seen. The gracious Captain wants the devoted soldier to lift up his face and his eyes in order to contemplate his Leader's Wounds, and to draw from that contemplation and that example fresh courage and strength for the conflict. For the servant shall not feel his own wounds whilst gazing on the Wounds of his Master.

See the martyr! See how he stands triumphant and jubilant, although his whole body is mangled and rent! And whilst the cruel iron tears open his sides, he watches with fortitude, yea, even with joy, the sacred blood spurting out from the lacerated flesh. Where, then, I ask, is the martyr's soul? She is in security, my brethren, she is on the Rock, for she is in the Heart of Jesus; and it was to give her admission thither that the Wounds have been opened in the Saviour's Body. Had she remained in her own flesh, she certainly would feel the rending iron; the pain would overpower her; she would succumb; she would deny the faith. But now whilst she abides in the Rock, is it any wonder that she exhibits the unyielding firmness of the Rock? Is it any wonder that, sojourning outside the body she does not feel the pains of the body? And this is due not to any stupefaction but to the force of affection. Sensibility is not lost but subjected to love. Pain is not wanting, but it is vanquished and despised. Therefore from the firmness of the Rock comes the fortitude of the martyr.⁴ Thence is derived the courage to drink the chalice of the Lord. And that "chalice, which inebriateth, how goodly it is! "Goodly indeed, and pleasant too, not only for the Emperor Himself Who is looking on, but also for the soldier who celebrates his triumph. "For the joy of the Lord is our strength,'* as we read in the Prophet Esdras. Why should He not rejoice as He listens to the martyr's fearless confession? Yea, it is a joy He longs for with eagerness. Hence He says, "Let thy voice sound in My Ears." Nor will He be slow in making a return, according to His promise. As soon as He shall be confessed before men by the martyr. He will also confess him before His Father Who is in heaven. Let me here, my brethren, interrupt the discourse, as I should not have time to finish to-day. For if all that remains to be said in connexion with my present text were to be included in this one sermon, it would be necessary to prolong it beyond all reasonable limits. It is better therefore to keep for another time what further remarks I intend to offer, in order that both our speech and our silence may give joy to the Spouse of the Church, Jesus Christ Our Lord, Who is over all things, God blessed for ever. Amen.

Footnotes

1. "Sponsa Mea." There seems to be no authority for this reading. The Vulgate has ' speciosa Mea" (My beautiful one), and the Greek, "KoKr] fiov." — (Translator.) 194 ↩

2. By the *' hinder parts of God "he means the weakness of His human Nature as exhibited in the Passion. — (Translator. ↩

3. This is merely an adaptation of the second part of verse 14, Psalm Ixvii.: "Si dormiatis inter medios cleros, pennae columbae deargentatae, et posteriora dorsi ejus in pallore auri," which the Douay Translators render, "If you sleep among the midst of lots, you shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold." In the Greek, as in the English, the feminine form of the pronoun {aaTrjs) refers the "hinder parts"to the dove {u(piaT€ps). For the meaning of this very difi&cult verse, of. Bellarmin's classical commentary. — (Translator.) ↩

4. There is a very close resemblance between this passage and paragraph 8, chapter iii. of the Mystical Vine, one of the doubtfully Bernardine treatises. See Appendix A at the end of this volume. — (Translator.) ↩