Sermons on the Song of Songs II (Monastic Studies Series) [Reprint ed.] 9781607242048, 1607242044

Citation preview

Bibliography

B. IV (1960) 890. Robert, A., Tournay, R., Feuillet, A. Le cantique des Cantiques. Paris: Gabalda, 1963. The Rule of Saint Benedict. Edited by Justin McCann. London: Burns Oates, 1952. St. Benedict's Rule for Monasteries. Tr. Leonard Doyle, Collegeville: Liturgical Press, 1948. Sancii Bernardi Opera, edd. J . Leclercq, C.H. Talbot, H.M. Rochais. Rome: Editions Cistercienses, 1957-. Sancti Bernardi Opera Omnia, ed. Jean Mabillon. Milan: Gnocchi, 1690, rpt. 1850-52. Smalley, Beryl. The Study of the Bible in the Middle Ages. Oxford, 1952, 2nd ed. Squire, Aelred. Aelred of Rievaulx: a study. London, SPCK, 1969. Talbot, C.H. 'A Letter of Roger, Abbot of Byland'. ASOC 7 (1951) 219-221. Valléry-Radot, Irénée. 'La Queste del Saint Graal'. Coll. 17 (1956) 3-20, 199-213, 321-332. Van den Bosch, Amatus. 'Intelligence de la Foi chez Saint Bernard'. Ci'teaux 8 (1957) 85-108. Vandenbroucke, François. 'Direction spirituelle en Occident, au Moyen Age'. DSp 3 (1957) 1083-1098. Vuong-dinh-Lam, M. Jean. Doctrine Spirituelle de Gilbert de Hoyland, d'après son Commentaire sur le Cantique des cantiques. Diss., Rome: Collegium Anselmeanum, 1963. 'Le Monastère: foyer de vie spirituelle d'après Gilbert de Hoyland', Coll. 26 (1964) 5-21. 'Les Observances Monastiques: instruments de vie spirituelle d'après Gilbert de Hoyland', Coll. 26 (1964) 169-199. 'Gilbert de Hoyland', DSp 6 (1967) 371-374. White, Terence Hanbury. The English Bestiary. New York: Putnam, 1960. William of St Thierry. Exposition on the Song of Songs. CF 6. Spencer, Mass., 1970.

Sermons on the Song of Songs, II

J V

,

V V

m l JM

Monastic Studies Series

22

This series contains titles from monastic and ascetical writers throughout the history of monasticism. Both Eastern and Western Christian saints and ascetics are featured as the writers of these classics of spirituality that explore various aspects of the cenobitic and eremitic lifestyles. Ancient and contemporary exemplars of the monastic ideal are the subjects and contributors to this series dedicated to the benefits of religious orders.

Sermons on the Song of Songs,

By

Gilbert of Hoyland

Translated by Lawrence C. Braceland SJ

1 gorgias press 2010

Gorgias Press LLC, 180 Centennial Ave., Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2010 by Gorgias Press LLC Originally published in 1979 All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2010

1 ISBN 978-1-60724-204-8

This book was first published under the same title by Cistercian Publications, 1979.

Printed in the United States of America

CONTENTS

SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON SERMON

16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

Abbreviations

Swordsmen on the border The rich carriage Purification, belief, vision, imitation Foundation and crown Affective contemplation Wonder over his two natures The eyes of a dove Discernment of spirits Understanding and affection Personal progress Battlements of the word and of charity Rapturous feast and the milk of babes The incense of prayer Invited to a crown Union of minds and hearts Milk of babes The Fragrance of the Anointed

. . . .

203 217 227 237 249 263 273 283 297 305 315 329 341 349 361 373 385 397

Monachis Dominae Nostrae in pascua peregrinantibus . 0 5 ifcfeial

Dominus regit me, et nihil mihi deerit: in loco pascuae ibi me collocavit. Super aquam refectionis educavit me, A n i m a m meam convertit. Ps 2 2 : 1 - 3

SERMON 16 SWORDSMEN ON THE BORDER

His little bed is guarded by the sword of the word. 1. Christ is our Peacemaker and without him our labor is in vain; thanks to him peace abounds. 2. Peace was restored through Christ, but not yet are we without anxiety. 3. The spiritual require a strong guard, but should distinguish true and false bravery. 4. Some are skilled in the language of the court but not in the language of Scripture. 5. A man of the Gospel should speak the language of the Gospel. 6. The word of God should be a sword ready at his side. 7. Christ is the true Elisha and the true Elijah. 8. The spiritually weak must be cherished in the bosom of the Order until Christ raises a dead brother to life. 9. The little bed of Solomon surpasses all the little beds of the Saints. T H E L I T T L E B E D OF SOLOMON IS G U A R D E D B Y S I X T Y OF THE B R A V E S T MEN OF I S R A E L , A L L E X P E R T S WITH SWORDS AND OF

VETERANS

B A T T L E , EACH WITH HIS S W O R D

AT HIS

THIGH A G A I N S T A L A R M S B Y N I G H T . * 1

O

how gracefully the bride ascends, almost without the burden of her body, wholly free from the flesh which decays! What bodily elements are hers, when she is compared to smoke? What seeds of decay, when that smoke coils up not from frail flesh but from 203

*Sg 3:7-8

204

Gilbert of Hoyland

Est 2:12

burning incense? Gracefully she ascends, someone worthy of the bed of Solomon. I read that Esther bathed and anointed herself to charm the royal embraces with the fragrance of her ointments.* This

Mt 19:11

bride, however, does not now use ointments to please her Bridegroom; she has herself been dissolved into the fragrance of ointments. But all do not understand this word;* all cannot enjoy these delights. If all shared the joy, all would be disappointed, whereas a pleasing variety and a devout charity is assured because while one shares the joy, another stands guard. The leisure of some is secure and joyful, because it is safeguarded by the watchfulness of others. Therefore 'the bed of Solomon is guarded by sixty of the bravest men of Israel'.

Eph 2:14 Col 1:20 Is 53:5

Our Solomon does not wish the tender delights of his bed to be disturbed or its affections to be lessened, let alone interrupted. He loves a peaceful realm, for he is styled the Peacemaker. Who is our Solomon but Jesus Christ? 'He himself is our peace, because he made both regions one people.'* He brought peace by his blood not only 'to everything on earth' but also 'to everything in heaven'.* 'The chastisement which brings us peace was laid upon him.'* He endured the chastisement we deserved, in order to pour upon us the peace of righteousness. He was punished; you were restored to grace. You also were punished, but your travail could not beget peace for you. An unclean victim could not cleanse the defiled, not even itself, let alone others. Chastisement surely was inflicted on us but that chastisement was not for our peace. The sentence of death and suffering was passed on us but our unrighteousness was not dismissed. Indeed you were shackled at the decision of a judge b u t your guilt was not remitted. Punishment there was but peace there was not. O chastisement pitiful and severe, laid on the children of Adam! You crush without protecting, punish without purifying, consume without reconciling; you consume the substance of the flesh, not its guilt! What have you in common with peace?

Sermon

Sixteen

205

W h e n w i l l y o u b e s t o w peace, w h i l e y o u t r a f f i c w i t h sin? W h e n w i l l y o u b e s t o w grace, f o r y o u d o n o t take away

guilt?

'Indeed

righteousness

and

peace

have

kissed each o t h e r . ' * ' T h e chastisement w h i c h b r o u g h t us p e a c e '

was

Ps 84:11. (Psalms follow the Vulgate enumeration.)

laid u p o n h i m w h o b r o u g h t us the p e a c e f u l harvest o f righteousness.* H e was called our o n l y S o l o m o n ,

Heb

our true P e a c e m a k e r , * because in his days righteous-

Col 1:20

ness has risen u p o n us and an o v e r f l o w o f

Ps 71:7

peace.*

12:11

O v e r f l o w i n g i n d e e d is his peace. His peace n o t o n l y s u f f i c e d t o wash a w a y the crimes o f the p a s t , * but

Heb

2:17

w i l l o v e r f l o w f o r e v e r . His peace o v e r f l o w s until the moon

is n o m o r e , 2

until the l a b o r

of

our

mortal

nature, changeable as the m o o n , is n o m o r e , until the labor

of

our d e f e c t s , w h i c h w a x

and w a n e , is n o

m o r e . O v e r f l o w i n g t r u l y is his peace, f o r it was n o t meted

o u t t o m a t c h our merit. M e r i t , i n d e e d , his

peace did n o t find b u t c o n f e r r e d . H o w is that peace n o t o v e r f l o w i n g , w h i c h b o t h r e m i t t e d the o f f e n c e and added t o the original grace? Peace was the possession o f the first m a n in Paradise, so that he c o u l d n o t b e led astray against his w i l l ; y e t he d i d n o t possess the power

by

w h i c h he c o u l d a f t e r w a r d s b e l e d

back

w h e n e v e r he w i l l e d . H e had grace e n o u g h t o avoid an exit,

but

not

the

grace

to

reenter

at

will.

Now

there is m o r e b o u n t i f u l peace in the grace o f Christ, w h i c h after r e p e a t e d transgressions is f r e e l y o f f e r e d . His peace d o e s n o t banish b u t recalls the repentant. Overflowing

surely

is his peace,

which

cannot

be

dried up b y any i n j u r y and is m o r e r e a d y t o pardon than t o punish. T h i s peace, b e g i n n i n g w i t h the f o r giveness o f sins, o v e r f l o w s even t o the sharing o f the divine nature, ' f o r

one w h o

clings' t o G o d 'is one

spirit w i t h h i m ' . * 3 2.

You

2 P 1:4; 1 Co 6:17

see h o w great is this f o u n t a i n o f

expia-

tion, so that it m a y at last b e called n o t peace w i t h G o d b u t rather u n i o n w i t h h i m . O blessed b o r d e r where removed!

the

intervening

wall

of

enmity

has

been

Blessed i n d e e d is the enclosure, but n o t y e t

secure. Our e n e m y still a t t e m p t s t o cross its borders, t o breach its walls. In Christ w e possess peace w i t h G o d the F a t h e r , b u t n o t y e t peace w i t h our c o m m o n

206

Mi 5:5

Rm 8:9

Mi 5:6

Ps 147:14

Ws 8:1 Pr 31:10

Gilbert

ofHoyland

enemy. Christ's peace, however, will overflow until the last personal enemy, death, is destroyed. In the meanwhile, even if there is no peace with the foe, there is protection against the foe. For Christ will be our peace, 'when the Assyrian comes into our land and sets f o o t ' on our borders.* The Assyrian can infest the spiritual borders nearest to him but not those further away; he can trample upon but he cannot remain upon our borders. For Christ will be our peace when the Assyrian tramples upon our borders. We have an inner border and an outer border; one with God and another with the world, a border with the spirit and a border with the flesh. And if to some persons it has been said: 'You are not in the flesh but in the spirit',* still they share a common border with the flesh, thanks either to the nature of their substance or to the care their flesh requires. The enemy then, using our flesh as his camp, from his vantage point infests the realm of the spirit and from his neighboring fortress plans his assaults. But 'he will be', yes, Christ will be 'our peace, when the Assyrian tramples on our borders'.* He is our Solomon, our peacemaker, who wins for us peace upon peace, peace with the Father, peace from the foe. He will 'win peace on our borders'.* O frontier and frontier, how much you differ from each other! With how many joys you overflow, O inner frontier; but to how many scandals you are open and subject, O frontier! O boundary and boundary! h o w gladly one of you is guarded but how laboriously the other is governed! On both sides Christ is the central boundary wall: for the outer border separating, for the inner border uniting; beginning from the outer border and perfecting to the inner border. 'For Wisdom reaches mightily' f r o m this outer border to that inner border, there 'ordering all things harmoniously'.* That inner border is his little bed. Therefore of the valiant woman is it said: 'From afar and from the furthest borders is her value.'* 'It is her value' for which the bridegroom puts himself in the scales, against which he weighs himself, for which he

Sermon Sixteen

207

prizes himself, w i t h which his yearning is satisfied. 4 What else is this b u t t h e embrace and the little bed of the b r i d e g r o o m ? T h a t is the u l t i m a t e b o u n d a r y b e y o n d which his yearning c a n n o t e x t e n d and our faculty is insufficient t o c o m p r e h e n d . It is t h e b o r d e r where y o u reach y o u r own limit, where you are exhausted, w h e n y o u begin to be a n o t h e r , wholly in Christ and Christ solely in y o u . O t r u e peace and full peace, w h e n f r o m t h e k i n g d o m of G o d scandals will be banished, w h e r e there will be n o dread on our borders, w h e n there will n o t be an inner and an outer b o r d e r b u t one b o r d e r only, the b o r d e r n a m e d above: the b o r d e r of alliance and c o n f o r m i t y with G o d alone, a b o r d e r e n j o y i n g t h e delights of his little bed and n o t d e p e n d i n g on t h e sword. 3. But n o w , t h a t t h e j o y s of his little bed—however limited t h e y are—may n o t be disturbed, a strong guard is needed indeed. T h e r e f o r e 'the b e d of Solom o n is s u r r o u n d e d b y sixty of the bravest m e n of Israel'. Even in the Gospel you r e a d : 'When a strong man fully a r m e d guards his own court, his possessions are in peace.'* Here a more a b u n d a n t guard is mentioned, because m o r e a b u n d a n t is t h e grace of his little bed t h a n t h e grace of t h e c o u r t and care for his bride is greater t h a n care f o r his goods. Again, I read of an angelic guard with a flaming sword set at the gate of Paradise.* Is the little b e d of S o l o m o n n o t a kind of paradise? 'Ours is a little b e d of flowers.'* In Scripture, our S o l o m o n is a flower of t h e field; he is the tree of life.* Truly such a little b e d is a paradise of delights. Do you see h o w a b o u n d i n g delights are surrounded b y a close guard? F o r 'the b e d of Solom o n is guarded b y sixty of the bravest m e n in Israel'. I shall n o t say much n o w a b o u t t h e significance of this n u m b e r , b u t it seems t o d e n o t e those w h o excel in righteous deeds and in knowledge of the Law. T h e y belong t o the bravest in Israel, w h o are strong in f a i t h , w h o are steadfast in faith and act manfully; they can do all things, b u t in him w h o strengthens t h e m , Christ.*

ph 14:3

He is perversely brave, w h o exalts himself against the knowledge of G o d , * w h o against t h a t knowledge

2 Co 10:5

Lk 11:21

Gn 3:24 Sg 1:15 Sg 2:l;Pr 3:18

208

1 Co 10:22

Heb 4:12 Ac 9:5 Lk 2:35

Eph 6:12; Lam 180, n. 66.

Heb 4:12

Sg3:8

Gilbert of

Hoyland

is unbending and stubborn, whose strength is the strength of boulders and whose heart is of bronze, so that not even hammering brings understanding to his hearing. Such are those to whom Paul says: 'Are we provoking the Lord to anger? Are we stronger than he?'* He does not belong to the bravest in Israel, who when he is wounded feels no pain, when he is scourged is insensitive, who remains impervious to all the thrusts of the two-edged sword of the incisive word* and takes pride in kicking against the goads of wisdom.* Not such was Mary, whose soul, like softest material, the sword transfixed.* As for me, would that a valiant word might easily reach me; would that its incisiveness might work through me. Would that this sword might pierce my soul, that my soul also might be turned into a sword to fight against the spiritual powers of evil.* ^ Why set your hand to deeds of bravery, you who are not one of the bravest? Why join the guard, when you do not shake off your lethargy? Why stand guard by the bed, when you have no sword, or if you possess the sword of the word, keep it on its page, 5 not on your tongue? You do not hold in the grasp of your tongue the versatile sword of God's word. God's word is fluent, his spirit is fiery, b u t somehow, contrary to its nature, it becomes sluggish in your grasp. There it is sheathed and blunted, though it is sharper and more penetrating than any two-edged sword.* In your mouth the word is not quick, it does not flow quickly; in your grasp it is not versatile to suit the occasion, though in itself it is more than a match for any engagement in spiritual combat. Why usurp an office when you have no experience? The guards are 'all expert with swords and veterans of battle'.* Without reason do you bear the sword, for you have insufficient skill in warfare, or if you have learned to wage war, you make yourself ready for worldly business more than for Christ's business, you practise forensic law more than ecclesiastical law, you are more clever in worldly combat than in combat of the spirit. The Prince of the Church wants a man of the

Sermon

Sixteen

Church who is ready, wants him ready to give account of the faith and the hope which is in us.* If you are lethargic and inexpert in these virtues, on what score can you boast that you have a ready answer for questions of public law? In the mouth of a cleric or of a monk sacred literature sounds much more fitting than secular. Why do you wish to speak Egyptian in Jerusalem? 6 That is not what Isaiah says: 'There will be five cities in the land of Egypt which speak the language of Canaan,'* that is to say, because quite unversed in Hebrew, they might speak the language nearest to Hebrew; because they could not speak the holy tongue, they might speak one closely related to the holy tongue. Why seek 'to speak half in the language of Ashdod, when you ought to speak the language of Judah'? So indeed, we read in Esdras.* Speak the tongues not of men but of Angels.t You are indeed an angel of God, since you profess the ministry of the sacred word. 'For the lips of a priest guard knowledge and men will demand the law from his mouth, for he is a messenger of the Lord of hosts.'* 5. Since you are a man of the Gospel, let yours be wholly the language of the Gospel. Let your speech then smack of the Law, the prophets, the apostles; sharpen your tongue on their words; borrow from them weapons wielded for God to demolish fortresses and to topple every sophistry exalting itself above the knowledge of God.* Let 'the sword of the spirit' be 'versatile' in your grasp,* a trusty servant for every task confronting you. Let your skill in the sacred word not fail you, when the need of the moment suddenly requires it. Let the word of power and might be on your lips not in your notes, for 'the lips of a priest' not his notes 'should guard knowledge'.* Take this 'purse full of money' with y o u : * 7 let the sword of the word be at your side, not in hiding; let it be the thing closest to yourself. Gird it upon your thigh, that you may be powerful and prompt both 'to encourage with sound doctrine' and to refute adversaries.* 8 Let your sword not be beneath your thigh and do not subordinate the

209

1 P 3:15;G. adds: ifffs'J/'g6'

Is 19:18

2 Ezra (Nehemiah) tl Co 13:1

Ml 2:7

2 Co 10:5 Eph 6:17; Gn 3:24

Ml 2:7 Pr 7:20

Tt 1:9

210

Gilbert of Hoyland s t u d y of t h e sacred w o r d t o p r u d e n c e o f t h e flesh.

Sg3:8

'Each

with

his

sword

at

his

thigh:'*

to

one

t e a c h e r is g r a n t e d t h e lesson of k n o w l e d g e , t o ano t h e r t h e lesson of w i s d o m , a n d t o each his o w n 1 Co 12:7-10

grace f r o m t h e spirit.* ' E a c h w i t h his s w o r d at his t h i g h ' , so t h a t w h e r e t h e c h a n c e of assault

exists,

there m a y be a greater recourse to the w o r d and more f r e q u e n t w a r n i n g s . ' E a c h o n e w i t h his s w o r d at his t h i g h ' , in o r d e r t h a t h e m a y b e t h e first t o c o r r e c t 2Tm3-16-lTm

himself, to safeguard himself, to p u t himself

5:22; 1 Co 14:29

trial.* Paul t e a c h e s y o u t o have y o u r s w o r d a t y o u r

on

Ga 6:1

also

thigh w h e n h e says: ' T a k e h e e d f o r y o u r s e l f , lest y o u be

tempted.'*

'Each

o n e w i t h his s w o r d

his t h i g h , against a l a r m s b y n i g h t ' , against

at

sudden

lapses, u n e x p e c t e d falls. T h e a p o s t l e implies a k i n d

of n o c t u r n a l

alarm

w h e n h e says: 'If a n y m a n is c a u g h t o f f g u a r d in s o m e Ga 6:1

w r o n g d o i n g . ' * F o r ' n o c t u r n a l ' m e a n s w h a t is u n e x p e c t e d a n d s u d d e n ; 'noctiftrnal' also m e a n s w h a t is insidious. So Paul w a r n s : 'lest we b e o u t w i t t e d b y

2 Co 2:11

S a t a n ; f o r w e are n o t u n a w a r e of his wiles.'* In a n o t h e r verse t h e s a m e Paul was afraid of a n o c t u r n a l alarm:

'I a m a f r a i d ' , h e says, ' t h a t as t h e

serpent

s e d u c e d Eve, so y o u r ideas m a y b e led a s t r a y f r o m 2 Co 11:3

t h e simplicity w h i c h is in C h r i s t . ' * G o o d is t h a t simplicity, w h e r e y o u w h o 'cling t o Christ are o n e

1 Co 6:17

spirit

with

him'.*9

Simplicity

exists w h e r e

unity

exists. S i m p l i c i t y exists, if y o u live n o l o n g e r , b u t Ga 2:20

Christ lives in y o u , * if t h e w i s d o m of G o d c o n s u m e s y o u , if spiritual j o y a b s o r b s y o u a n d seeps i n t o y o u r i n m o s t m a r r o w . A n d w h e r e is such s i m p l i c i t y save in his little b e d ? 6.

' E a c h w i t h his s w o r d a t his t h i g h . ' ' A t his

t h i g h ' , n o t against t h e t h i g h b u t 'against a l a r m s b y n i g h t ' , p e r h a p s b e c a u s e their struggle is n o t 'against flesh a n d b l o o d ' d e n o t e d b y t h e t h i g h b u t 'against t h e w o r l d rulers of this d a r k n e s s ' . A n d so 'against a l a r m s b y n i g h t ' m e a n s against h o s t s o f evil spirits. 1 0 H o w m u c h h a p p i e r a struggle fell t o y o u r l o t , f o r y o u are carried in S o l o m o n ' s b e d ! Y o u struggle n o t against carnal or even against spiritual w i c k e d n e s s , b u t w i t h spiritual gladness, w i t h S o l o m o n w h o has first claim

Sermon

Sixteen

to the name of 'Peacemaker'. Therefore your wrestling with him is the making of peace. Solomon not only bears the name of Peacemaker but also personifies Wisdom. 'Love Wisdom' he says, 'and she will embrace you.' An embrace bears some resemblance to a struggle. Embrace her 'that she may embrace you. 'You will be honored by her, when you have embraced her', as Solomon says in Proverbs.* Embrace the Word, treat the Word as if you were in his little bed not as if in a duel. His little bed is no place for drawn swords but for close embraces. Do not arm yourself as a guard, lest you find yourself on guard outside. Snug inside, reach for the Word, not as a sword but as a spouse, that you may be embraced b y the Word personally. 12 May you be embraced by Truth in Person, and not wrestle against errors and vices; leave this task and duty to others. What business have you with wrangling, whose whole concern ought to be with affections? One who is a bride does not seek the task of argument and refutation but rather the freedom to embrace. 1 3 Let others take their places around his little bed; it is yours to enjoy his long-desired embraces. 7. Why are we told nothing about the furnishings of his little bed, nothing to suggest an inkling of its delights? Perhaps this word is an ineffable word and not licit for a human t o utter. One who experiences this word understands it, but only momentarily while the experience lasts, and not even from memory can one fully recall past delights. Scripture expressed what it could. It mentioned a little bed and Solomon's little bed. One word is enough, but only for the wise!* I read both of Solomon's throne and of his carriage, but of both as displaying courtly trappings in keeping with a king's luxury.* Are we then to deduce that the little bed is neglected? Far from it; but it was enough for the writer who was addressing the bride to refer to his 'little bed'. For she will cherish nothing in the little bed but the fact that it is his little bed and that it

211

Pr 4:8

Plautus, The Persian, 2:4:15

1 K 10:18-20. See Miquel, pp. 155-6.

212

Gilbert

ofHoyland

provided the freedom to embrace her own Solomon.

Jb 1 7:13; Ps 6:7 Mt 8:6; Mk 5:40 2 K 4-32 371 K 17:17-23

Ph 2:7

Rm 12:3

Heb 10:38 Rm 12:3. Mab: Tnmtatis;Mi^ne: Trinitas.

Mt 17:11-12 Ga 2:19-20

IP 2:24 1 Co 15:36 Ac 2:32

You will find a wealth of hidden meanings in the little beds throughout the text of Scripture, but there is none to compare with the little bed of Solomon. There is the bed which J o b spreads for himself in darkness and the bed which David waters with his tears.* There is the bed on which tKe sick man lies and the bed from which the dead child rises.* Such was the bed of Elisha; such was that of Elijah. Each raised the dead son of their hostess from his little bed.* Elisha stretched himself over the dead boy; Elijah bowed over him. The one Christ is in each of them. 'He emptied himself to take the form of a servant',* and compressed the length of his eternity into the shortness of a nature subject to time. He expanded himself, when he bountifully poured his holy Spirit into us. That mother's bosom could hug her dead boy but could not restore his life. 'For the letter kills, the Spirit gives life.'* But the true Elijah carried the b o y to his upper room and drew him to an understanding of the spirit. Cold was the bosom of the letter and its understanding was unable to breathe vital warmth. Good was the bed of Elijah for he poured the warmth of life into the dead boy. 'The just man lives by faith.'* That is why Elijah measured himself over the dead boy three times, that he might confer a knowledge of the Trinity and 'appors rr • i * tion the measure of faith'.* The Law mourns over the dead sense of the letter, 1 4 the carnal sense, but Christ withdrew this sense and restored the spiritual sense. He restored to the letter a new and vital meaning which he might recognize as truly his own, for he is the Elijah who restored and made all things new.* Paul also says that he is dead to the Law that he may live in Christ.* It is good that you too should die not only t o tke old Law but also to the old self, that he may give you life in his bed, who bore our sins in his body in order that 'dead to sin, we might live in righteousness'.* For 'what you sow is not given new life unless it first dies'.* We are all understood in the risen Christ and therefore his Resurrection is a grace common to all.*

Sermon

213

Sixteen

But in the little bed of Solomon there is some particular grace reserved as a privilege for the bride alone. 8. Even now, good Jesus, if a son of our mother be dead—I mean a son of this holy community, this widow with whom (so to speak) you lodge—do you restore him to life. That son is dead who is crushed by the weight either of tedium or of despair, who possesses no lively devotion, no fervor of spirit, who although he does not abandon the precepts of the Law and hides himself in the lap of the Rule, none the less languishes in a cold and moribund affection and feels no sweetness in our holy work. The sorrowful countenance of the whole Order disheartens him. He must be cherished in the soft and womanly bosom of his mother, that he may not become rebellious and 'be broken by excessive sorrow'.* He should not be found outside the embrace of his mother's bosom, lest perhaps the true 1 6 Elijah should fail to take him to his upper room. Consider those whom Christ raises to life; everywhere he grants this gift, thanks to the tears of women. So he raised the widow's son* and the brother of the holy women;* so at the prayers of her parents he raised their daughter.* Raise also this dead brother of ours, good Jesus, from his mother's bosom. This outward observance of our Rule leads no one to perfection.* Lead him to the softer bed of a better hope, by which he may draw near to God. Let him experience what he is awaiting, 'for good is the Lord' to those who wait for him, 'to the soul which seeks him'.* This experience of an hour brings gladness to the labors of many seasons.* Then is restored to his mother the son she had lost before, while she did not retain his affection but wept over his dead devotion. He returns to us renewed, after you have clothed him with yourself. You stretch yourself over him like this that you may cover what is repulsive and clothe what is naked. Good is the use of this little bed, which in a brief hour injects a lively eagerness for the seasons to come. There is greater grace in the little bed of Solomon, for in it the bride, leaving her mother according

2 Co 2:7

Lk 7:12-15 Jn 11:11-44 Lk 8:49-55 See Lam 195 n. 167; 170, n. 5

Lm 3:25 Miquel p. 156, n. 21.

214

Gilbert of Hoyland

Pr 7:16

to the flesh, clings to her Beloved in an everlasting bond and becomes one spirit with him.* 9. Good then is the little bed in which there is no languor except perhaps the languor of love, for it is not concerned with weakness but with rejoicing. Good is the little bed which is not watered by tears, not spread in darkness, which has in it nothing sorrowful, nothing dark, but is wholly light and gladness, which need not be spread with brocaded coverlets from Egypt with which the heretical woman in Proverbs spreads her little bed.* For the little bed of

See Lam 14, n. S3

Solomon has in it no imported ornament, no gaudy painting, no worldly pomp; it is nothing but holy pleasure and sound truth. Great and varied is the meaning hidden in the little beds of holy men, but the little bed of Solomon surpasses them all. 17 Even the bride's little bed cannot stand comparison with Solomon's. In her little bed she does not find the Beloved whom she is seeking, so she rises and makes her rounds until she reaches him. Hasten, daughter, hasten, consecrated virgin, hasten to enter into his retreat. Have no fear of the drawn swords surrounding it. Those swords, swords of the word, against the thigh and against alarms by night, either transfix the wantonness of the flesh or excise the cowardice of a timid heart. This they do in others, but you they wound more gently, that transfixed by perfect love you may know nothing of alarms by night and may have no blend of chilling fear, but may pass wholly into the affection of burning love, for you have been consecrated to the undivided practice of love and destined to ascend to the place 18 of perfect love, the couch of your Beloved, the little bed of the true Solomon, Jesus Christ, who lives and reigns for ever and ever. Amen.*

1 Co 6:17

NOTES ON SERMON SIXTEEN

1. Although G. addresses one person throughout S 16, from S 17 one sees that this sermon was intended for nuns literally or as a literary device. Mikkers, p. 38, suggests that S 16, 17, 18, and perhaps 40 and 45:6 were intended for nuns. One might argue that S 15-21, where G. discusses a choral unit in the Canticle, Sg 3:6-11, was used by him in a series of talks to nuns; see 'Nuns in the Audience of Gilbert of Hoyland' in a forthcoming volume of the subseries Medieval Cistercian History (Kalamazoo Cistercian Studies Conference). On the little bed, lectulus, see Lam 21, n. 92. 2. Ps 71:7; 'until the moon is no more', donee auferatur luna, in Mab. but omitted by Migne; it is needed for what follows. 3. On S 16: 1, 2, 5, 9, see M.-Andre Fracheboud, 'Divinisation' DSp 3 (1957) 1407-8; Gilson, Mystical Theology, p. 229, n. 75, and History of Christian Philosophy in the Middle Ages (N.Y.: Randon House, 1954) p. 633, n. 110. 4. Flor. and Migne may be right to omit the bracketed clause in this sentence of Mab. Pretium eius est propter quod ipse se impendit, [quod ipse se impendit,] quod ipse se aestimat, quo eius expletur aviditas. 5. Reading pagina, rather than vagina with Mab. and Migne; pagina is the reading in several mss. e.g. Paris 9605, Troyes 410, and has G's humorous touch. 6. lingua aegyptia. On secular learning, see G. E2:2; Lam 177, n. 46. 7. Mab., Flor., mss. Paris 9605, Troyes 419: Sacculum pecuniae tolle tecum, omitted by Migne. 8. Roger Sherman Loomis, 'The Grail, from Celtic Myth to Christian Symbol', (N.Y., Columbia U.P., 1963) p. 189, in showing the influence of G. on the Queste del Saint Graal, quotes three of the last four sentences and continues: 'Thus the symbolism of the sword was fixed by St Paul, and the obligation of the Christian to hang it by his side was proclaimed by Abbot Gilbert.' See Bouton, 'Fiches Cisterciennes', pp. 225-8. 9. Mab. and ms. Troyes 410: es; Migne and ms. Paris 9605: est. 10. G. contra spirituales nequitias; Vulg. contra spirituals nequitiae. 11. G. Ama sapientiam et amplexabitur te; Vulg, Dilige earn et conservabit te. 12. G. plays on oblecteris and oblucteris to the confusion of editors. 13. See Leclercq, 'Otia Monastica', 121:33. 14. De Lubac, Exegese, 11:142, n. 6, on sensum exstinctum litterae. 15. Conventus hujus sancti, see Lam 13, n. 46, 19, n. 79. 16. Reading perns with Migne, rather than vetus with Mab, 17. Mab: supergressus est universos lectulus Sahrrionis, nec, omitted in Migne. 18. Mab: locum; Migne: lacum. 215

SERMON 17 THE RICH CARRIAGE

The bride is carried in a rich carriage on her way to her Solomon. 1. Solomon's carriage is spiritual for it is inlaid with charity. 2. Everyone should be a carriage for Christ, but not everyone a preacher of the word. 3. Why be vainglorious when you received from another all you have? 4. Seek the good reputation of a clear conscience, the good odor of Paul's sanctity. 5. Virginal purity, especially that of Mary, is suggested by the wood of Lebanon. 6. Vices make pure balsam rank; Satan is a compounder of counterfeit balsam. 7-8. Learn from the Scriptures and the Doctors the right proportions for your perfume. SOLOMON MADE HIMSELF A CARRIAGE

FROM

THE

POSTS

OF

W O O D O F L E B A N O N , HE M A D E ITS SILVER,

ITS C O U C H

OF

Y

GOLD*1

ou heard, holy virgins, brides of Christ, you heard in yesterday's sermon about the little bed of your Solomon. In today's sermon hasten to inquire further about the hidden meaning of his carriage. You wish to direct all interpretations of this Canticle to the exercise of love and to apply them for your delight. You think 217

Sg3:9

218

Gilbert of Hoyland these songs w e r e w r i t t e n f o r y o u a l o n e . N o w o r d s have a n y b o u q u e t of w i s d o m f o r y o u unless

they

b l o s s o m w i t h a f f e c t i o n s o f love a n d e m i t t h e sweet f r a g r a n c e of c h a r i t y . S o h e r e also y o u have a verse w h i c h suggests t h e e n d e a r m e n t s of love; t h e divine w o r d refers y o u t o his carriage. Y o u r Beloved d o e s n o t allow y o u a n y p r e t e x t f o r sitting idle. P l e a s a n t i n d e e d are t h e p r o m i s e d j o y s of his little b e d , b u t possibly s o m e a n x i e t y a b o u t t h e d i f f i c u l t y of reaching t h e m m i g h t still b e w h i s p e r e d a m o n g y o u . this t e x t

describes

for y o u

So

in its fair v a r i e t y

the

f u r n i s h i n g s of t h e sacred c o a c h , in w h i c h y o u are t o b e carried t o his little b e d . Even o n y o u r j o u r n e y y o u r B r i d e g r o o m h i m s e l f provides y o u w i t h delights. This carriage is pleasing i n d e e d in its m a t e r i a l b u t more

pleasing in its m a k e r . F o r S o l o m o n is b o t h

designer and c r a f t s m a n f o r this carriage. 'King Solomon

m a d e himself a carriage f r o m t h e w o o d

of

L e b a n o n . H e m a d e its p o s t s of silver, its c o u c h of gold.' H e a r , d a u g h t e r , in w h a t a s p l e n d i d e q u i p a g e y o u are carried t o his b e d . T h e B r i d e g r o o m d o e s n o t leave y o u w i t h o u t a c o u c h , one of gold, p e r h a p s of t h a t gold of w h i c h y o u r e a d t h a t 'his h e a d is t h e Sg5:ll

p u r e s t g o l d ' . * T h e c o u c h has m a n y uses, b u t all less exalted

than those

of t h e little b e d . O n a c o u c h

w e a r y h o p e has a c o m f o r t a b l e s u p p o r t b u t in a b e d h o p e yields t o e n j o y m e n t . In t h e f o r m e r t h e b r i d e ' s desire

is e n c o u r a g e d , in t h e l a t t e r

fruition. What luxury when

you

are

awaits y o u ,

conveyed

in

such

she e n j o y s do you

its

think,

splendor?

Why

should I n o w with m a n y a reference m a k e a complete

inventory:

the

cedar

wood,

the

wood

of

L e b a n o n , t h e silver p o s t s ? T h e m a t e r i a l b e a u t y ringing in o u r ears appeals t o us a n d its b e a u t y a p p l i e d figuratively t e n d s t o suggest s o m e s p l e n d o r of t h e spirit a n d

of t h e u n d e r s t a n d i n g a n d t o i n d i c a t e a

c o u c h f o r a h o l y soul. T h e c o n t e x t of t h e passage d o e s n o t allow t h e s e w o r d s t o b e u n d e r s t o o d in a m a t e r i a l sense, f o r w h y inlaid

with

because

charity?

spiritual

w o u l d t h e gold m e t a l b e

N o , every detail is

is t h a t

love

to

which

invited b y a carriage f u r n i s h e d so elegantly.

spiritual, you

are

Sermon 2.

Seventeen

219

I c o u l d a p p l y these a n d similar f e a t u r e s of his

carriage a c c o r d i n g t o o u r i n t e r p r e t a t i o n . Let it b e e n o u g h t o have dealt w i t h t h e m b r i e f l y either

to

satisfy or t o a r o u s e y o u r eagerness. What? D o y o u wish t h e s e songs t o serve y o u alone? L e t t h e y o u n g girls b e f e d , let t h e m t u r n s o m e f e w verses t o their o w n a d v a n t a g e . C h r i s t is a d e b t o r t o t h e wise a n d t o t h e simple.* H e is n o w a y p o o r e r f o r y o u , if he is

Rm 1:14

richer f o r o t h e r s in his o w n sense.* Be c o n t e n t w i t h

Rm 14:5. See

t h e little b e d ; allow t h e use even of his carriage t o ° assist t h e y o u n g e r g e n e r a t i o n . T h e grace of his little b e d is rarer, t h a t of t h e carriage is m o r e c o m m o n . In

Sow ion, "Fiches Cisterciennes , p. 239.

t h e f o r m e r Christ is at r e s t ; in t h e l a t t e r h e is o n t h e w a y . He grants himself t o y o u m o r e a b u n d a n t l y and. w i t h special privileges, y e t he d o e s n o t f o r g e t o t h e r m a i d e n s , even t h o u g h t h e y c a n n o t y e t reach

your

stature. Y o u also can share t h e m y s t e r y of t h e carriage and play t h e role o f carriages, if y o u carry d o w n t o us, as it w e r e , t h e B r i d e g r o o m w h o m y o u h o l d in cloister, if y o u b r i n g p e a c e , if y o u a n n o u n c e g o o d tidings, if y o u

is 52-7 See Lam

p r o c l a i m o u t w a r d l y t h e j o y s w h i c h y o u see w i t h i n . *

18, n. 78; 17, n. 6

Were t h e y n o t carriages f r o m w h o s e O f f i c e w e c h a n t in t h e C h u r c h : 'carrying peace a n d e n l i g h t e n i n g their fatherland?'2

B u t let n o one a s s u m e t h e o f f i c e of

preaching, 'let n o one t a k e t h e h o n o r t o h i m s e l f ' *

Heb 5:4

unless he is called b y G o d . W h y set y o u r s e l f u p o n a candlestick, w h e n

you

do not enlighten yourself?

Let h i m set y o u o n high w h o m a d e y o u a l a m p . A s c e n d t h r o u g h h i m w h o lights y o u r l a m p . According to our text, no one makes himself a carriage, b u t S o l o m o n p e r s o n a l l y m a d e a carriage f o r himself f r o m t h e w o o d of L e b a n o n . Y e t t h a t p e r s o n is also a carriage w h o carries Christ n o t o n l y o n t h e lips b u t also in t h e b o d y . ' G l o r i f y a n d carry Christ in your body',*

says Paul. Paul wishes Christ t o b e

carried b y y o u , b u t p r o u d l y , n o t w i t h t e d i u m , n o t w i t h c o m p l a i n t , n o t w i t h i n d i g n a t i o n and a wavering resolution. to anyone

Paul wants who

Him carried,

not dragged. F o r

drags h i m , Christ is b u r d e n s o m e :

c h a s t i t y is a b u r d e n , h u m i l i a t i o n is a b u r d e n , obedience

is an

onus,

poverty

is squalid.

Y o u are a

1 Co 6:20

Gilbert of Hoyland

220

m i s s h a p e n p o r t e r , if such is y o u r d e p o r t m e n t ! F a i t h seems t o y o u a h e a v y r o d a n d p i e t y c u m b e r s o m e . Sg 1 :12; Rm 11: 20; Qo 24:17; Sg5:15

Y o u c a n n o t s a y : 'My Beloved is a s a c h e t of m y r r h f o r m e . ' * So y o u r f a i t h seems t o y o u like a cart-load of h a y , f o r u n d e r its w e i g h t y o u c r e a k a n d g r o a n and complain

'as

a wagon

creaks

when

loaded

with

Am 2:13

h a y ' . * Christ is n o t a l o a d of h a y b u t a f l o w e r a n d a

Gn 2:9;Ps 1:3.

d u e s e a s o n * 3 a n d are y o u unwilling t o w a i t ? Blessed

Qo 10:17

are t h e y w h o eat in d u e season.* P a t i e n c e says P a u l , is

f r u i t a n d t h e tree of life, a tree w h i c h gives f r u i t in

Heb 10:36;Lam

n e e d e d if y o u are t o r e a p t h e p r o m i s e s . * T h e n c a r r y

198, n. 185.

y o u r b u r d e n s in p a t i e n c e , yes, t h e b u r d e n s of p i e t y . F o r p i e t y itself also has a p a r t in t h e p r o m i s e , as P a u l

1 Tm 4:8

writes t o T i m o t h y . * 3.

Then

c a r r y t h e image of h i m w h o is f r o m

h e a v e n a n d c a r r y his image p r o u d l y , f o r his b u r d e n is Mt 11:30

light.* Be n o t an i g n o m i n i o u s s t u m b l i n g - b l o c k b u t a p r o u d c o a c h such as King S o l o m o n m a d e f o r h i m s e l f . Surprisingly, h o w e v e r , P a u l c a r e f u l l y distinguishes t h e various virtues, so as first t o e x c l u d e t h e h o l l o w n e s s of b o a s t i n g . ' F o r w h a t have y o u t h a t y o u d i d n o t receive? If t h e n y o u received it, w h y d o y o u b o a s t as

1 Co 4:7

if it w e r e n o t a g i f t ? ' * If y o u are a carriage, y o u did n o t m a k e y o u r s e l f b u t h e m a d e y o u . F o r ' K i n g Solomon

m a d e himself

a carriage f r o m t h e w o o d

of

L e b a n o n ' . A n d w h o m a d e t h e very w o o d ? D i d h e n o t ? H e p l a n t e d t h e cedars of L e b a n o n . B u t if y o u are a l o f t y c e d a r of L e b a n o n , ' d o n o t have l o f t y t h o u g h t s ^ ^ Rm 11:20; Qo 24: 17; Sg 5:15 Eph4:12

b u t b e f e a r f u l ' lest p e r h a p s in y o u r e l a t i o n y o u b e u p r o o t e d f r o m t h e rp l a c e w h e r e y o u w e r e rp l a n t e d b7y f . / e l e c t i o n . * F o r y o u did n o t elect y o u r s e l t b u t h e elected y o u f o r t h e w o r k of .the m i n i s t r y . * H e c o n fers t h e o f f i c e of t h e m i n i s t r y , he c o n f e r s t h e grace t o minister, t h a t is, b o t h t h e p o w e r a n d t h e h o n o r . Recognize b y w h o m y o u w e r e p l a n t e d a n d l e t n o t t h e r o o t of p r i d e a p p r o a c h y o u , so t h a t t h e h a n d of t h e t e m p t e r m a y n o t stir y o u . L e t n o axe of t h e e n e m y b e raised t o c u t y o u d o w n ; f o r n o t even his r a z o r is

1 S 1:11

raised over t h e h e a d of t h e saints.* He d a n c e s f o r j o y at w h i s k i n g o f f f o r h i m s e l f a n y carriage o f G o d a n d at felling trees of L e b a n o n

f o r his o w n

designs.

In

Ezechiel he b r a y s his b r a g : 'I have sat o n t h e t h r o n e

Sermon Seventeen of G o d . ' *

Take

221

care lest t h r o u g h

elation y o u b e

Ezk 38:2

t r a n s f o r m e d f r o m a t h r o n e of r i g h t e o u s n e s s i n t o a throne

of

pestilence*

and

a

carriage of scandal.

Ps 1:1

T a k e care lest t h r o u g h y o u e i t h e r b a d e x a m p l e or evil gossip

' s p r e a d like a p l a g u e ' *

t o t h e ruin of

2Tm2:17

m a n y . Be a carriage of G o d , t h a t y o u m a y carry his image in y o u r s e l f

and that

through y o u 'he may

spread t h e f r a g r a n c e of his a c q u a i n t a n c e ' . * S u c h a

2 Co 2:14

carriage was P a u l , of w h o m t h e L o r d himself p r o claims: 'He is a c h o s e n i n s t r u m e n t of m i n e t o carry my

name.'*

He

elected

Paul.

He

m a d e h i m his

Ac 9:15

carriage. 4.

'King S o l o m o n m a d e himself a carriage f r o m

t h e w o o d o f L e b a n o n . ' This is c e d a r w o o d a n d b y its o w n n a t u r e a n d b y t h e n a m e of its place of origin, it portends

s o m e t h i n g great. L e b a n o n

means

purity,

f o r its w o o d is i m p e r v i o u s t o c o r r u p t i o n ; as its subs t a n c e d o e s n o t a d m i t d e c a y , so it e m i t s a m o s t delicate f r a g r a n c e . T r u l y Paul was of L e b a n o n , f o r he served G o d , as h e himself says, ' w i t h a clear c o n science'.* F o r w h a t is p u r e r t h a n a clear conscience? What is less s u b j e c t t o d e c a y t h a n o n e w h o m creature

could

separate

2Tm 1:3

no

f r o m t h e love of G o d ? *

Rm 8:39

V i r t u e s of a m o m e n t w h i c h serve their brief h o u r , seem

to me not

so m u c h

wood

as p l a n t s w h i c h

q u i c k l y p e r i s h . * B u t in Paul was t h e i n c o r r u p t i b i l i t y

Ps 36:2

of u n f l a g g i n g c h a r i t y . So he ' f o u g h t t h e g o o d f i g h t , finished

the race', thenceforth looking for 'the crown

of r i g h t e o u s n e s s ' , *

a c r o w n of sheaves w h o s e fra-

2Tm4:7

grance, close b y , h e a l r e a d y i n h a l e d . T h e n , as h e says, he b r e a t h e d f o r t h a g o o d l y f r a g r a n c e , ' f r a g r a n c e f r o m life t o life', t h e ' f r a g r a n c e of t h e k n o w l e d g e of G o d ' . *

2 Co 2:14-15

A g o o d f r a g r a n c e is a g o o d r e p u t a t i o n ; a g o o d fragrance is also a g o o d c o n s c i e n c e . T h e f o r m e r b r e a t h e s its b o u q u e t f o r o t h e r s , t h e l a t t e r f o r itself. I n d e e d t h e glory of t h e saints is t h e witness of their c o n s c i e n c e . *

2 Co 1:2

T h e f r u i t s o f f u t u r e b e a t i t u d e have a l r e a d y b e g u n t o b r e a t h e their b o u q u e t for us in g o o d n e s s of life. A g o o d f r a g r a n c e is rightly a d d e d t o f r e e d o m f r o m corr u p t i o n , b u t c o n t r a r i w i s e d e c a y has a r a n k o d o r . T h e m a n w h o sows in t h e flesh will r e a p f r o m t h e

flesh

corruption* and f r o m corruption a putrid odor, just

Ga 6:8

Gilbert of Hoyland

222

as f r o m i n t e g r i t y b r e a t h e s a sweet f r a g r a n c e . 5.

R i g h t l y i n t e g r i t y has b e e n m e n t i o n e d , b e c a u s e

virginal p u r i t y seems t o b e i n d i c a t e d b y t h e w o o d of Lebanon.

Virginal

continence

also

emits

a

good

f r a g r a n c e a n d it is e n j o y e d f o r ever. W h e t h e r or n o t t h e y o k e of marriage will b e abolished or t h e desolat i o n of w i d o w s b e e n d e d , y e t t h e f r e e d o m a n d grace See 1 Co 13:8

of virginal i n t e g r i t y will n e v e r pass a w a y , * f o r t h o s e who

Mt 22:30

neither marry nor

are given in marriage are

a l r e a d y like t h e angels in h e a v e n . * Again in S c r i p t u r e virginity

is

compared

to

Lebanon:

'Like

uncut

f r a n k i n c e n s e of L e b a n o n I t u r n e d i n t o p e r f u m e a n d Si 24:21

like

pure

b a l s a m was m y

fragrance.'*

Deservedly

described as L e b a n o n is t h e i m m a c u l a t e w o m b , t h e w o m b u n d e f i l e d , u n t o u c h e d a n d u n c u t . U n c u t is t h e womb

whose

integrity

remains,

the enclosure

of

w h o s e c h a s t i t y has n o t b e e n u n s e a l e d . S u c h a w o m b is a

Lebanon

integrity.

through

purity

and u n c u t

through

R i g h t l y is she called u n c u t , w h o is n o t

divided. W o u l d y o u h e a r of o n e w h o is c u t ? ' T h e m a r r i e d w o m a n is a n x i o u s a b o u t t h e a f f a i r s o f t h e world, h o w

t o please h e r h u s b a n d , a n d so she is

d i v i d e d ' , divided i n d e e d b e t w e e n G o d a n d h e r h u s b a n d , a n d p e r h a p s n o t e q u a l l y divided b u t m o r e inclined

towards

her

husband.

'But

the

unmarried

w o m a n or t h e virgin t h i n k s o n l y a b o u t t h e a f f a i r s of 1 Co 7:34

t h e L o r d ' , * h o w t o please G o d .

Qo 24:21

dwellingplace w i t h

'Like u n c u t f r a n k i n c e n s e of L e b a n o n , I filled m y fragrance.'* These words

seem

t o b e l o n g especially t o t h e M o t h e r of t h e L o r d . She was really t h e f r a n k i n c e n s e of L e b a n o n a n d L e b a n o n u n c u t . She filled h e r dwelling-place w i t h f r a g r a n c e , h o l y virgins, a h e a v e n l y dwelling-place, a n angelic dwelling-place, w h e n she filled y o u w i t h e x a m p l e s of a virginal w a y o f life and inspired y o u w i t h t h e love of p e r p e t u a l c h a s t i t y . A n d she e x p r e s s e d q u i t e clearly t h e grace of h e r dwelling-place, w h i c h she says was filled w i t h f r a g r a n c e . F o r w h a t is m o r e like p e r f u m e t h a n a virginal dwelling-place? T h i s w a y of life has n o t h i n g carnal a b o u t it, n o t h i n g w o r l d l y , b u t all is h e a v e n l y , o t h e r w o r l d l y , 4 spiritual, a n d t h e r e f o r e like perfume.

But

what

kind

of

perfume?

'And

my

Sermon

223

Seventeen

fragrance,' says the text, 'is like pure balsam.' Like balsam that is pure, not rank, not adulterated. There is a mixture which simulates balsam and is counterfeit; and there is a mixture which although possessing no similarity to balsam makes perfume rank. There is then, to enumerate: balsam which is genuine and unadulterated; balsam which although genuine is adulterated; balsam which is neither genuine nor unadulterated. The first is found in the perfect, the last in those who are deceived; the central balsam in those who although not deluded by any fallacy, lack the grace of some virtue. Rightly then does she who alone was full of grace say that her 'fragrance was like pure balsam'. 6. Now if yours is the fragrance of virginity, of persistent prayer, of fast and abstinence, yours is a good fragrance, the fragrance of balsam. But if you still suffer from the malady of impatience, if gossip, fickle resolution, determination to do your own will, moroseness, tedium—if any of these is reported in you, your perfume is still mixed and you do not breathe forth the fragrance of pure b a l s a m . * For a slight drop of some foreign element spoils the whole essence of balsam. It is well with the person who immediately brushes aside any drop of sadness which may appear by chance or on a sudden. 'For in many ways we all offend', says J a m e s . * F r o m a sudden fall, immediately corrected, no odor is noticeable; malodor comes rather from a vice in which one persists. Perilous and poisonous is the mixture when some vice is disguised as a virtue; even an angel of Satan 'appears as an angel of light',* and, as it were, makes poison smell like balsam. Satan is a compounder of perfumes; buy no oil from him. Indeed he is not so much a compounder as a confounder of ointments! Consider J o b ' s words: 'He makes the sea bubble like a cauldron; he churns the sea like ointment brought to a boiL'* Death is in his cauldron.t This cauldron Jeremiah saw boiling, its contents tilting from the north.* What sort of perfumer is he who pretends that from the cauldron of death issue the vapors of

See Lam 176, n. 38

Jm 3:2

2 Co 11:14

^

^ f2K4:40

Jr 1:13

224

Gilbert of Hoyland

life? What sort of perfumer is he who pretends that the spout of a boiling cauldron pours steam from the south, when through its spout evils are kindled upon earth rather from the north? Either the son of a prophet or surely a prophet himself has discerned that death is in the cauldron and that its steam comes from the north. Sulfurous is the steam which the boiling cauldron of your flesh emits and do you imagine you smell in it the fragrance of balsam?

2 Co 2:11

Jn 19:39; Mk 16:1

Ps44:8

1 Tm3:15 Tt 1:7-9 1 Co 7:32

1 Tm 3:19; Lam 182, n. 74

If you haven't the skill yourself to discern genuine from counterfeit balsam, come to the prophets, come to the sons of prophets, the apostles, who teach you the different kinds of mixtures and in which cauldron death hides. Such is Paul, who dared to say: 'We are not ignorant of his wiles.'* If your own hand is unable to procure genuine balsam for you, let the saints teach you how to mix it. Nicodemus brought a mixture of myrrh and aloes about a hundred weight and the Marys bought ointments.* But Mary the Mother of the Lord does not so much procure as breathe forth ointments, for she gave birth to Christ himself who is anointed with the oil of gladness.* 'Like pure balsam,' says the text, 'is my fragrance.' 7. If you are ignorant of the proportions in the mixture, come to the doctors of the Church, to those who are like the pillars and the foundation of truth,* the silver posts of the Lord's carriage and dispensers of the holy word;* learn from them how to think of the affairs of the Lord and how to be 'concerned for Christ that you may please him'.* Then you also will have silver posts in yourself, if you are supported by knowledge of both Testaments. That is why here, after the wood of Lebanon, the inspired text refers to the silver posts, that you may hold 'the mystery of faith in a pure conscience'.* 'The mystery of faith' which the sacred text sets before you is a text of silver, in order that relying on the precepts of the Gospels and of the apostles you may meditate on them, cherish them, and compare them in your heart. May you not allow the silver of the divine word to be shut tight on some dusty shelf, there to become

Sermon

Seventeen

blurred and tarnished with the patina of neglect. 8. But we cannot now insert these pillars into today's sermon. The logs of Lebanon preempted the space in this tract and, allured by their perfume, our sermon followed their fragrance further than I intended. To you, Lord, I commend this Lebanon, this noble Lebanon, this choir of virgins, this assembly of consecrated women. Guard it, that it may not be cut down and may remain uncut. Let integrity be reserved for it and the purity of its chastity, for Lebanon means purity. Let purity of intention be preserved that all may be holy in body and spirit. Safeguard this Lebanon, for you have consecrated its wood as material for your carriage. Far from this Lebanon be the threat of the prophet: 'Open your gates, O Lebanon; let fire devour your cedars.'* Let these gates be barred to others but open to you. Be their key and their enclosure;* seal and unseal, f that they may welcome neither seal nor key other than you, Christ Jesus, who are God blessed for ever and ever. Amen.

225

Zcll-.l *rv 3-7 fRv 5:9

N O T E S ON S E R M O N

SEVENTEEN

1. G . refers to this s e r m o n as a tractatus in par. 8, and in large part he addresses one individual. His references to 'the little b e d ' , to ' S o l o m o n as Peacem a k e r ' a n d to the ' g o o d tidings' c o n f i r m his s t a t e m e n t that he u s e d S 16 the day b e f o r e to the same audience of nuns, b u t wishes n o w t o include advice for the y o u n g girls present. His a d a p t a t i o n s are evident in the first h a l f o f par. 1, a n d 2, in the transition to 3, in one sentence o f 5, a n d in the final paragraph. See J e a n Leclercq, ' L a premiere redaction des Sermones in Cantica de Gilbert de H o y l a n d ' , R Ben. 6 2 ( 1 9 5 2 ) 2 8 9 - 9 0 . 2. 'In the O f f i c e for apostles', M a b . F o r other liturgical t e x t s in G , see S 3 2 : 7 , 3 3 : 8 , 4 0 : 4 a n d 6. 3. Reading lignum with Migne, mss. Paris 9 6 0 5 and T r o y e s 4 1 9 , rather than signum with M a b . 4. For supermundanum, see M.-A. F r a c h e b o u d , 'Denys l ' A r é o p a g i t e : en Occident, 3. Les Cistérciens', D S p 3 2 9 - 3 9 ; in c. 3 3 6 , the author lists the following c o m p o u n d s : supereminens Idetitia, S 1 2 : 3 , 6 2 D ; supereminere sapientia, S 5:8, 3 6 C ; supereminere angelis, S 7 : 6 , 4 6 A ; supermundanum, S 1 7 : 5 , 9 0 B ; superpulchra, S 2 9 : 1 1 5 0 A . Ms. Paris 6 9 0 5 : supermundanum; T r o y e s 4 1 9 : super mundanum.

226

SERMON 18 PURIFICATION, BELIEF, VISION, IMITATION

The bride is purified, believes, beholds, and imitates. 1. The silver pillars are knowledge of the faith and meditation on the Scriptures. 2. Vices turn the silver tongue of a virgin to lead. 3. Silver pillars mean an orderly knowledge of the faith, and the golden couch the vision of truth in rapture. 4. How Lebanon, the silver pillars, and the golden couch are steps leading to contemplation, here a fleeting glimpse from the rays of his Light. 5. One on whom He sheds a ray of his light, changes from night into day; the head of divine Majesty nowhere reclines more readily than on the golden couch of virginity. 6. Humility is won by following the purple steps of the royal Christ. KING SOLOMON MADE HIMSELF A CARRIAGE FROM THE WOOD OF LEBANON. HE MADE ITS PILLARS OF SILVER, ITS COUCH OF GOLD, ITS STEPS OF P U R P L E * 1

Sg 3:9

I

Rm 14:23 Ac 15:9

n the w o o d of Lebanon was expressed for you freedom f r o m corruption in the flesh and the splendor of purity. Good indeed is chastity but 'what is not f r o m faith is sin'.* 'By faith', says Peter, 'God purified the hearts of the Gentiles.'* For chastity is not judged b y bodily continence alone; it is esteemed much more for purity of heart. 'You are already made clean', says Jesus, 'by the word which I have spoken to y o u . ' * G o o d is the 227

Jn 15:3

228

Gilbert of

Hoyland

Ps 11:7

word of faith which cleanses, and so in building his carriage he inserts, after the wood of Lebanon, the silver pillars and summons the mind of virginal purity to meditation on the sacred word, the chaste word, the word which is compared to chastened silver.* Good are pillars anchored in the breast of

Ps 1-2- Lam 179

virgins, if they are supported by faithful knowledge and frequent consideration of sacred Scripture. You are a good Lebanon, if you have a clean heart, cleansed of impure thoughts and thoughts of unbelief. A great defilement of the spirit is the decay of faith. If, however, a strong formation in faith remains vigorous in you, you already hold one pillar. not content with this; add a second pillar:

nn. 57, 58, 59

Ps 32:4

Mt 12:34 Ps 118:164

Ep 5-19-RB16-1 Lam 173, n. 17 '

Zc 5:7

meditate 'on the law of the Lord day and night'.* Regard it as infidelity and fornication if your mind turns away in the least from reflection on the faith. Good pillars are the knowledge and remembrance of the divine law and an upright belief in and mindfulness of the faith. You are a pillar if you are steadfast in faith. You are a pillar of silver if you have been schooled in the use of the divine word. 'Upright is the work of the Lord', says the Psalmist, 'and all his works are trustworthy.'* Good pillars are faith and the word of faith. Let this word be ready in your heart, for it is ready on your lips; let it be ready and ever present in your heart. From the abundance of the heart, words flow upon the lips.* 'Seven times a day,' says the prophet, 'I have sung your praises.'* You holy virgins, always sing his praises. Seven times, of course, sing his praise according to the canonical hours, a t times singing and chanting in your hearts.* 2. Let your tongues be of silver. They are of silver, if they ring out Christ from the sacred page. Let no lump of lead be put into your m o u t h . The mouth is of lead which utters nothing refined, nothing sharp, nothing from above, but is wholly slack, wholly blunt, wholly from below, perhaps even from the wicked. For wickedness sits in the talent of lead.* Not of lead were the talents which the man in the Gospel distributed to his servants when he went

Sermon

Eighteen

229

a b r o a d o n a j o u r n e y . * D o n o t t r a d e w i t h talents of l e a d ; let n o n e of t h e m b e f o u n d in y o u r

Mt

25:14-15

treasure

chests. Listen t o Paul's advice: ' L e t n o evil talk c o m e o u t of y o u r m o u t h b u t o n l y w h a t is g o o d f o r b u i l d i n g t h e f a i t h . ' * ' F o r b u i l d i n g , ' h e says, n o t f o r t o p p l i n g

Ep 4:29

'the f a i t h . A m o u t h of i r o n t o p p l e s t h e f a i t h , u n d e r m i n e s h o l y c o n v e r s a t i o n , is an engine of w a r , a seedb e d of strife, f o r it rings o u t c o m p l a i n t a n d b i t t e r ness.* Such a b e a s t is d e s c r i b e d in Daniel, w i t h iron

Lam 17, n. 70

t e e t h and claws, m u n c h i n g a n d c r u n c h i n g all things.*

Dn 7:7

L e t n o such b e a s t b e f o u n d a m o n g t h e little s h e e p 2 or r a t h e r a m o n g t h e f r i e n d s of t h e L o r d . * In this virginal f l o c k let t h e r e b e n o v e n o m o u s , n o

arnicas Domini. See Lam 17, n. 69

v i o l e n t b e a s t ; in this paradise let n o s e r p e n t ' s hiss b e h e a r d . * V e n o m o u s w o r d s d o n o t b e f i t a virgin's lips. Individually, w h a t

See Lam 19, n. 83

are y o u d o i n g ? W i t h y o u r lips

defiled w i t h f o u l w o r d s , will y o u p l a n t a kiss on t h e lips of y o u r Beloved? He is ' t h e p u r i t y of e t e r n a l light' a n d ' n o t h i n g d e f i l e d ' c o m e s i n t o c o n t a c t w i t h him.*

Remember

that

y o u r lips are d e d i c a t e d

to

Ws 7:26, 25

heavenly kisses a n d p r o p h e c i e s . C o n s i d e r it sacrilege if y o u r lips u t t e r a n y t h i n g n o t s w e e t , n o t divine, n o t f r o m t h e sacred page. ' B l o w t h e t r u m p e t at t h e n e w m o o n ' , says t h e Psalm, ' o n t h e special d a y of y o u r s o l e m n i t y . ' * F o r y o u every d a y s h o u l d b e s o l e m n , always a n e w m o o n , always a s a b b a t h . T h e r e f o r e let your

lips b e like a t r u m p e t

of b e a t e n

silver;* a

t r u m p e t w h i c h s u m m o n s n o t t o s t r i f e b u t t o glad-

Ps 80:4. See Leclercq, 'Otia Monastica, '91:3 7; Lam 10, n. 33 Nb 10:2

ness, c e l e b r a t i o n , spiritual canticles. 3.

I d o n o t k n o w h o w our talk veered f r o m silver

pillars t o t r u m p e t s , e x c e p t t h a t o n e w h o s e lips a r e a silver t r u m p e t is a sterling pillar in t h e h o u s e of t h e L o r d . A g o o d pillar is one u p o n w h o m t h e w e a r y are s u p p o r t e d . Y o u can c o n s u l t Isaiah: ' T h e L o r d

has

given m e a l e a r n e d t o n g u e , t h a t I m a y k n o w h o w t o s u p p o r t w i t h a w o r d one w h o has s l i p p e d . ' *

The

Is 50:4

t o n g u e of Christ J e s u s was o b v i o u s l y l e a r n e d as h e p r o c l a i m e d peace a n d p r e a c h e d g o o d n e s s . ' A g e n t l e tongue

is

a tree o f l i f e ' , * 'a pillar a n d

prop

of

t r u t h . ' * D o y o u also, O virgin, c a r r y t h e image of your

Bridegroom

f o r this p u r p o s e ,

that you

may

have a l e a r n e d t o n g u e , a gentle t o n g u e , n o t e r r o n e o u s ,

Pr 15:4 1 Tm 3:15

230

Gilbert of Hoyland n o t r a m b l i n g , n o t gossipy, b u t a t o n g u e w h i c h speaks j u d i c i o u s l y , p r o f f e r s a w o r d of c o m f o r t , a t o n g u e w h i c h is a pillar a n d p r o p ' f o r b u i l d i n g t h e f a i t h ' , w h e t h e r y o u r o w n or t h a t of a n o t h e r . L e t ' t h e w o r d

Rm 10:8

of f a i t h ' b e ' r e a d y o n y o u r lips a n d in y o u r h e a r t ' . * W o u l d y o u h e a r a b o u t t h e silver pillar? ' T h e l a w of his G o d is in his h e a r t ' — t h e r e is t h e silver; ' a n d his

Ps 36:31

steps will n o t slip'*—there is t h e pillar. R i g h t l y is o n e a pillar, w h o c a n n o t b e t o p p l e d . 'By t h e w o r d of t h e

Ps 32:6

L o r d t h e h e a v e n s w e r e m a d e f i r m ' , * says t h e psalmist. By this w o r d let t h e h e a r t of a virgin b e m a d e f i r m , t h a t it m a y b e a h e a v e n , a t h r o n e of G o d , a n d become

a c o u c h of g o l d . In silver, u n d e r s t a n d

an

o r d e r l y k n o w l e d g e of t h e f a i t h ; in gold, t h e brilliance of u n d e r s t a n d i n g and t r u t h . This g o l d e n c o u c h is set on posts of silver, f o r 'unless y o u have believed, y o u Is 1:9 (LXX)

will n o t u n d e r s t a n d ' . * I n s t r u c t i o n in t h e f a i t h p r o vides a s t e p t o w a r d s p u r i t y of u n d e r s t a n d i n g . O n this f o u n d a t i o n rests t h e grace o f c o n t e m p l a t i o n . While y o u m e d i t a t e w i t h f a i t h on t h e w o r d of G o d a n d b y p a t i e n c e a n d t h e c o n s o l a t i o n of S c r i p t u r e raise y o u r self u p t o celestial h o p e , y o u s h o w t h a t y o u a r e a pillar. T h e n y o u rise as a golden c o u c h , w h e n n a k e d t r u t h w i t h o u t t h e c l o a k of s p e e c h , begins t o flash

Lam 182, n. 77

u p o n y o u in r a p t u r e . * 4.

N o w review m o r e c a r e f u l l y t h e o r d e r l y p r o -

gress f r o m t h e w o o d of L e b a n o n t o t h e silver pillars and the golden

c o u c h . Clearly in L e b a n o n

shines

p u r i t y of h e a r t ; in silver shines k n o w l e d g e of G o d ' s L a w ; in gold or t h e m i n i s t r y of t h e w o r d shine t h e sacred m y s t e r i e s . In L e b a n o n y o u cleanse t h e eye of y o u r m i n d , in silver y o u observe, b u t in gold y o u p e r ceive; or if y o u p r e f e r , y o u are p u r i f i e d , y o u m e d i Ps 95-6-Lam

tate

yoU

contem

p l a t e - 'Praise

an

183, n. 77

psalmist says, 'are in his sight'.* In L e b a n o n b e a u t y is

d beauty', the

p r o p o s e d t o y o u , in silver praise, in gold t h e sight of t h e divine P r e s e n c e . H o w great is t h e grace of this praise a n d b e a u t y , since it is w e l c o m e in t h e sight of such M a j e s t y ! W o u l d y o u h e a r of this d i s t i n c t i o n in a n o t h e r psalm? ' A clean h e a r t c r e a t e in m e , O G o d , and an u p r i g h t spirit r e n e w w i t h i n m e . Cast m e n o t

Sermon from

your

face.'*

Eighteen

You

see

231

how

'deep

calls

to

*Ps 50:12-13

d e e p ' , t h o w d i f f e r e n t passages of S c r i p t u r e c h a n t in

fps 41-g-de

harmony.

Exegese, 1:349,

R e f e r t h e first w o r d s t o

t h e p u r i t y of

L e b a n o n : ' F o r blessed are t h e clean of h e a r t , b e c a u s e

^

t h e y shall see G o d . ' * R e f e r t h e s e c o n d t o t h e pillars

Mt5:8

of silver: ' F o r t h e w o r d of t h e L o r d is u p r i g h t . ' *

Ps 32:4

R e f e r t h e t h i r d t o t h e golden c o u c h , w h e r e t h e face of t h e L o r d is clearly seen w i t h o u t a n y veil, and in t h e gold gleams his r o y a l M a j e s t y ; t h a t is t o say, t h e p s a l m i s t asks f o r t h e gift of a p u r i f i e d , an instructed

and,

so

to

speak,

a dazzled

spirit.

In

L e b a n o n h e is p u r i f i e d , in silver he is i n s t r u c t e d , in gold h e is d a z z l e d . F o r t h e vision o f a n y p u r i f i e d m i n d is i n d e e d d a z z l e d in c o n t e m p l a t i o n and can sustain f o r o n l y a m o m e n t t h e flashes of i n n e r enlightenment. In y o u r t u r n r e t r a c e t h e s e stages of progress, if y o u aspire t o t h e grace of c o n t e m p l a t i o n . L e t n o t h i n g d e f i l e d , let n o e l e m e n t of u n b e l i e f r e m a i n in y o u , t h a t t h e n a k e d t r u t h can flash u p o n y o u . First b e cleansed, s e c o n d l y b e t r a i n e d , t h i r d l y b e c o n t e m p l a tive.

Be

cleansed

f r o m t h e l a w of t h e

flesh, be

t r a i n e d in t h e l a w of f a i t h , w a t c h a n d b e h o l d in t h e law of p e r f e c t f r e e d o m , in t h e l a w of t h e Spirit. F o r ' w h e r e t h e Spirit of t h e L o r d is, t h e r e is f r e e d o m ' , * in t h a t l a w w h i c h is f r e e f r o m t h e veil of t h e l e t t e r , in w h i c h t h e r e is place n e i t h e r f o r error n o r i g n o r a n c e n o r riddles. Where e r r o r exists, it leads a s t r a y ; w h e r e ignorance exists, it fails t o l e a d ; w h e r e riddles exist t h o u g h t h e y lead, t h e y d o n o t lead all t h e w a y . B u t t h e r e w h o w o u l d go astray? F o r t h e r e is t h e c o u c h , and r e p o s e , a n d

t h e end of longings. W h o w o u l d

r e m a i n in i g n o r a n c e ? F o r t h e c o u c h is of gold a n d it gleams in t h e light. W h a t riddle is t h e r e ? T h e e n d of longings a n d t h e calm of t r u t h leave n o place f o r t h e figurative

language

of

riddles.

There

is

nothing

c o u n t e r f e i t , n o t h i n g h i d d e n , n o t h i n g figurative. T h e r e is gold a n d it gleams; t h e r e is t h e c o u c h and it c o m f o r t s ; g e n t l e is t h e c o m f o r t i n g b u t t h e hour is fleeting. A n d t h a t flash of t h e g o l d e n c o u c h is c o m p a r e d t o lightning. It takes place in a m o m e n t , in t h e t w i n k l i n g of an e y e , as t h e last t r u m p e t calls. T h e last t r u m p e t

2 Co 3:17

Lubac

232

Jo 6:45

Gilbert of Hoyland

calls when truth is made known no longer by the written page but by its own Presence, when man becomes a pupil of God,* when after the discourses of apostles and prophets, the Son of God, the Word of the Father, speaks last of all in his own Person. This trumpet cannot sound a hesitant note: it summons only to a solemnity, only at the new moon, and at the dawning of a new day.

Ps 80:4

Ps 18:3

5. Do you 'blow for us on the trumpet', good Jesus, 'at the new moon, at the festival of our solemnity'.* Truly it is a festival, when you reveal your divine Majesty. Nothing is more festal but nothing is briefer. A day I call it; it is but an hour, an hour truly festal and truly solemn. Reveal in us, good Jesus, some hours of that eternal day.* You will

Lk 9:58

at once turn from night into day anyone to whom you reveal the word of your light, for you are eternal day. Flash upon us such lightning as this.* Anyone on whom your lightning flashes becomes a flash of lightning. Anyone on whom you shed a ray of your light, you make like yourself. 'We shall be like him', says John, 'when he appears.'* Mountains which you touch with such a ray do not smoulder but sparkle.* They become golden, on whom your gold reflects. Your head of finest gold does not discover a couch of gold but where it reclines creates a couch of gold. Then that verse of Luke is no longer appropriate: 'The Son of Man has nowhere to lay his head.' Do you see, Lord Jesus, how many golden couches you have here? Never does the head of your Majesty recline more gladly than on the golden bosom of virginity. Look upon these virginal breasts, breasts reserved for you. Upon these you frequently recline and rest and sleep at midday, in some golden calm of your clear light. Not here do foxes have their dens; not here do birds of heaven build their nests.* This

Mt 11:25

couch is too solid for the crafty fox to be able to burrow here. No room is left for heretical guile, where clear truth flashes in the sky. It is too lofty for either the crafty fox or the proud peacock to be able to reach. 4 These things are hidden 'from the wise and prudent and revealed to little ones',* who

Ps 143:6

1 Jn3:2 Ps 103:32

Sermon

follow

233

Eighteen

the lowly ascent,

'the purple a s c e n t ' , *

and

Sg3:10

t r e a d in t h e f o o t s t e p s o f t h e p a s s i o n o f C h r i s t . D e e p p u r p l e is t h e a s c e n t w h i c h t h e b l o o d o f C h r i s t h a s s e a l e d a n d t h e l o y a l t y o f his p a s s i o n d y e d p u r p l e . 6.

But

one

should

observe

the

way,

the

har-

m o n i o u s w a y , in w h i c h t h e silver pillars a n d t h e p u r ple s t e p s b l e n d t o g e t h e r . In t h e pillars y o u relish t h e w i s d o m o f f a i t h ; in t h e a s c e n t y o u e m b r a c e it w i t h h u m i l i t y . T h e pillars r e p r e s e n t m e d i t a t i o n , t h e a s c e n t imitation.

For

the Kingdom

of G o d

exists not

in

w o r d s a l o n e b u t in v i r t u e . W h a t will y o u s a y a b o u t his e x a m p l e , i f y o u r e g a r d h u m i l i a t i o n as s e r v i t u d e ? S h e is n o m a i d s e r v a n t w h o m t h e r o y a l p u r p l e

en-

n o b l e s . P u r p l e i n d e e d is t h e e m b l e m o f r o y a l t y . If y o u either disdain or dread these steps, observe that t h e y are p u r p l e . H u m i l i t y w o r n f o r C h r i s t m a n i f e s t s a royal dignity. B u t , O bride of Christ, tread the purple s t e p s w i t h f e e t s n o w - w h i t e ! N o b l e is t h e p a t h w h i c h y o u r B e l o v e d t r o d b e f o r e y o u . F o r h o w b e a u t i f u l are the purple steps which Christ with sacred tread sealed b e f o r e y o u w i t h his h o l y f e e t , f e e t t o w h i c h n o d u s t a d h e r e d ! * Snow-white feet which he sealed with the

Lk

10:11

i m p r i n t o f his B l o o d . P a s s i o n a t e l y r e t r a c e t h e s e f o o t steps!

Slip f r o m y o u r feet the shoes o f the f l e s h ! *

H o l y i n d e e d is t h e a s c e n t y o u p r e p a r e f o r y o u r s e l f . Climb these steps b a r e f o o t and unshod. This purple w a s d y e d not b y the b l o o d o f a shellfish b u t b y the b l o o d o f C h r i s t . H e r e g l a d l y set y o u r f o o t , t h a t y o u r f o o t m a y b e d y e d in t h e b l o o d o f C h r i s t . L e t n o t the f o o t o f p r i d e o v e r t a k e y o u , if y o u w o u l d f o l l o w the h u m b l e a s c e n t w h i c h is s e a l e d w i t h t h e s a c r e d b l o o d o f y o u r B r i d e g r o o m . With this b l o o d d y e n o t only your f o o t but also your hand and your

head,

that y o u may

royal

ascend wholly purple, wholly

and wholly ennobled by the passion of Christ. If y o u s h a r e his p a s s i o n , y o u s h a r e his K i n g d o m . D o n o t t h i n k y o u r s e l f r e n o w n e d b y n o b l e b i r t h in t h e w o r l d . Y o u will b e t h e m o r e a s e r f , i f y o u s h o w resp e c t f o r that, if y o u b o a s t o f y o u r g e n t i l i t y o f b i r t h t o your Bridegroom, if because o f worldly p o m p

you

prefer y o u r s e l f to others or s u p p o s e y o u are entitled to s o m e privileged position. C o n t r a r y to the humility

Ex 3:5

234

Ga 6:14 Jm 4:6;see Leclercq, 'Otta Monasttca, 107:32 tMt 11:25

Jn 15:13

Lm 2:19 1 Co 13:3

Sg3:10

Gilbert of Hoyland of your resolve, you are stripping yourself of Christ's glory, thanks to your family lineage, if you expect to be ennobled b y anything else. Let his purple be pomp enough for you, ascent enough, glory enough, that 'you may glory only in the Cross of your Lord Jesus Christ'.* The purple ascent will lead you to the couch of gold, for the grace of contemplation humble and peaceful.* It is 'hidden reserved to ^ r from the wise and prudent, to be revealed to little ones'.t This purple is a great pledge of the love which your Beloved offered you. Truly a great pledge of love is his suffering unto death. 'Greater love than this no man has, that he lay down his life for his friends.'* Such was the pledge he offered; such a pledge your own passion, your own humiliation claims in turn. Let your memory recall what he endured for you and how deeply he loved a bride for whom he suffered such humiliation. Love him then who first and foremost loved you so much more. Our times no longer demand that you pour out your blood. Pour out your soul, 'pour out your heart like water'.* For though you surrender your body to be burned, if you have not charity, what does it profit y o u ? * At the end of our text, as a climactic bond of all the graces, charity is enthroned and the centre is said to be inlaid with charity, as if with an ornament, 'for the sake of the daughters of Jerusalem'.*

NOTES ON SERMON EIGHTEEN

1. G. seems to have composed S 18 for one individual and then to have adapted it for a convent of nuns. He uses the plural of address in the first and last sentences of par. 1, throughout par. 2, and in the last part of par. 5. In S 17, given to nuns, he promised a talk on this subject. He ends S 18 without the usual prayer and continues easily into S 19, just as he will end S 20 and continue into S 21, so that S 18-19, and S 20-21, should be considered in pairs. 2. See White, 72-74 for sheep, and 165-7 for serpents. 3. See White 53-4 foxes, 149 for peacock's, G's superba volucris.

235

SERMON 19 FOUNDATION AND CROWN

Charity is the foundation, center, and crown of the virtues. 1. Charity is set in the center as a gem common to all virtues and the crown of the whole carriage. 2. Love ever new to match the Lord's is like overflowing oil and like wine ever fermenting. 3-4. Charity shares its possessions without boasting, envy, detraction, or calumny. 5-6. Charity casts out fear of punishment, fear of giving o f f e n c e , but not reverential fear. 7-8. What is reverential fear and how does it d i f f e r from charity? HE I N L A I D THE C E N T E R WITH C H A R I T Y THE

SAKE

OF

THE

DAUGHTERS

OF

FOR JERUSg

Y

ou desire to hear something new, but I have no news except that love should renew you. This commandment is the news I give you;* nothing is more known to you yet nothing is more new. You are not unskilled and untried in this craft. This is your particular duty. Indeed you have been consecrated especially for the commerce of love. According to our text also, for your sake the center of Solomon's carriage is said to be inlaid with charity. 'He inlaid the center with charity', says the text, 'for the sake of the daughters of Jerusalem.' As if by a special perogative this verse has delegated to you the practice of love. 'Strive after the better gifts',* daughters of Jerusalem, but especially that you may love. Love towers above every grace and in the description of 237

3:10

Jo 13:34

1 Co 12:31

238

Gilbert of Hoyland such a carriage c h a r i t y is p u t at t h e t o p as t h e c r o w n a n d c u l m i n a t i o n of t h e o t h e r graces. M a n y graces are e n u m e r a t e d in this carriage, b u t all c o m e t o a p e a k in charity.

Charity

is t h e

summit

as c h a r i t y is

the

foundation. That you may be 'rooted and grounded Eph 3:17

in c h a r i t y ' , is Paul's p r a y e r . * C h a r i t y exists w i t h t h e first graces, w i t h t h e last, a n d w i t h t h e graces inlaid b e t w e e n . C h a r i t y initiates a n d c r o w n s a n d shares w i t h t h e o t h e r g i f t s ; h e n c e it is set in t h e c e n t e r as a g e m c o m m o n t o all a n d t h e c r o w n of t h e w h o l e carriage. B o t h t h e c o l o r of p u r p l e a n d t h e gleam of gold w o u l d b e duller, if n o t graced w i t h c h a r i t y . H o w great is its grace, since it gives brilliance t o t h e very gold of c o n t e m p l a t i o n ! It is t h e c e n t e r a n d , as it w e r e , t h e m a r r o w of t h e o t h e r graces. N o o t h e r virtue is so intim a t e , n o n e so p e n e t r a t e s a n d p e r m e a t e s t h e spirit a n d so fills t h e n o o k s a n d c r a n n i e s of t h e h e a r t . L o v e seeps i n t o t h e very m a r r o w of t h e spirit a n d f l o w s i n t o its h i d d e n veins. ' C h a r i t y in t h e c e n t e r ' , says t h e verse. It is a p t l y in t h e c e n t e r , since it is so i n t i m a t e .

Rm 13:10

T h e f u l n e s s of t h e l a w is c h a r i t y . * So t h e law is e m p t y , if f o r s a k e n b y c h a r i t y . C h a r i t y is a n a r t e r y w h i c h gives life t o t h e l a w a n d t o t h e o t h e r virtues. T h e o t h e r s restrict themselves, as it w e r e , t o s o m e p a r t ; c h a r i t y is c o m m o n t o every level. W h e t h e r y o u are carried o u t of y o u r m i n d or w h e t h e r y o u r e t u r n to

your

right

senses, e v e r y w h e r e

the practice

of

c h a r i t y is b o t h necessary a n d p l e a s a n t . T h e d u t i e s of the

o t h e r graces are diversified a n d t h e y w o r k in

shifts, b u t t h e c o m m a n d of c h a r i t y , as it w e r e , h o l d s t h e tiller w i t h o u t relief. 'If w e are carried o u t of o u r m i n d , it is f o r G o d , a n d if we r e t u r n t o o u r r i g h t 2 Co 5:13-14

senses, t h e c h a r i t y of C h r i s t impels u s . ' * T h e c h a r i t y of Christ, in m y o p i n i o n , really c o m p e l s y o u . T o w a r d s w h a t d o e s it c o m p e l y o u ? T o w a r d s itself. O t h e r p e o p l e

Lam 14, n. 53

have o t h e r d u t i e s ; y o u r special f u n c t i o n is love.* L o v e is a shameless c h a m p i o n of its o w n cause a n d love exercises a g e n t l e t y r a n n y over its victims. Love is always driving itself o n t o g r e a t e r heights.

1 Co 12:31

2.

'Strive t h e n f o r t h e b e t t e r g i f t s ' , * d a u g h t e r s of

J e r u s a l e m , b u t especially t h a t y o u m a y love. L e t this striving ever i m p e l y o u f o r w a r d . L e t this c o m m a n d -

Sermon

Nineteen

239

m e n t ever b e n e w f o r y o u . A n d n e w it is, unless in y o u r a f f e c t i o n s s w e e t J e s u s has g r o w n old. M a y he always b e y o u n g in y o u a n d m a y t h e lapse of t i m e in n o w a y lessen his grace. Yes, y o u r J e s u s is y o u n g in y o u . H e is always n e w , b u t he is n o t a strange G o d . T r u l y n e w is h e f o r w h o m y o u always sigh w i t h restless love. In a w o r d , y o u have o n l y o n e longing, t h a t he m a y please y o u ever m o r e ! H o w m u c h does o n e please,

when

one

cannot

please

enough?

By

no

m e a n s can y o u b e pleasing t o yourselves m o r e t h a n if he is pleasing t o y o u . He w a n t s y o u r spirit a n d seeks n o t h i n g else. Y o u r spirit alone is s u f f i c i e n t , b u t

o n l y if it is w h o l l y

s u r r e n d e r e d . Y o u r spirit alone is e n o u g h c o n s i d e r i n g y o u r c a p a c i t y , b u t t o o little c o n s i d e r i n g his deserts. If y o u c o m p a r e y o u r s e l f w i t h y o u r s e l f and m e a s u r e y o u r s e l f in y o u r o w n scale, t o t a l s u r r e n d e r is e n o u g h ; y e t if y o u p o u r y o u r s e l f o u t , n o t h i n g r e m a i n s f o r y o u r s e l f . Whereas if y o u s h o u l d weigh y o u r s e l f b y his m e a s u r e a n d , as it w e r e , set y o u r s e l f in his scales, w h a t c o u n t e r w e i g h t will y o u have o p p o s i t e h i m ? If y o u r love c h e c k s a n d restrains itself b e n e a t h

your

c a p a c i t y it fails in t h e scale; even if it p o u r s itself o u t t o c a p a c i t y , it is b u t slight. W h a t t h e n can y o u d o ? A r e y o u t o strain y o u r s e l f b e y o n d y o u r c a p a c i t y in a vain e f f o r t ? W h y n o t ? L o v e seeks n o cure for t h e i m p o s s i b l e . N o tasks are great e n o u g h f o r love, p r o v i d e d love itself has n o t b e c o m e l u k e w a r m . H o w will love be miserly w i t h its o w n possessions, w h e n it is t r u s t w o r t h y

with another's?

prodigal in its duties, b u t

H o w will love

be

miserly in itself? Love

spends n o t h i n g m o r e gladly t h a n itself; it can spend n o t h i n g m o r e prodigally. What p r o d i g a l i t y is greater t h a n w h e n n o t h i n g is k e p t in reserve? L o v e boils over, d o e s n o t c o n t a i n itself, overflows itself, rivals i m m e n s i t y , while it k n o w s n o t h o w to set a limit t o its a f f e c t i o n s . It is oil w h i c h c a n n o t s t o p its f l o w until n o o t h e r c o n t a i n e r is available, e x c e p t t h a t n o t even then

can it b e c h e c k e d . *

Love s h o w s a c h a r a c t e r i s t i c of n e w w i n e w h i c h , b y ferm e n t i n g as it is b o r n a n d b y w a n t o n n e s s as it ages, b u b bles u p a n d o v e r f l o w s u n a b l e t o c o n t a i n itself, always

2K4-.6

240

Gilbert of

Hoyland

seething and fermenting with fresh affection. In its infirmity, love does not excuse but accuses itself. Nothing is enough for love, nothing less than itself. Love cannot be satisfied with itself and yet love can feed only on itself; it is food delicious enough for itself. Love wants nothing more than to love. What will a person give in exchange for love? What will one give or what will one receive? Nothingis imparted more graciously than love, nothing is experienced more gently. Love is delicious in desire and in enjoyment; love is delicious in j o y and sorrow. Truly love is sweet and only love is sweet and all love is sweet but no love exists to compare with the love of Christ, for his beauty is above all beauty. 'Above all beauty', says Solomon, 'I have loved Ws 7:10

Wisdom;'*

How is he not handsome, who is the

Ws 7:26

'brightness

of

2 S 1:26

eternal

light'?*

'My

brother Jona-

than',* how lovable you are and how very handsome! I intended to say 'Jesus', but from force of habit I pronounced the name Jonathan. Yet this is a graceful error, because it did express a grace. The error was in name only, for in fact the real meaning of his name was kept. 'Jonathan' means 'gift of a dove' and designates one who is full of spiritual grace, the child

For the dove, see

Morson 162 White 144-5.

who has been given to us.* Whether I say Jonathan or Jesus, I understand Jesus. H o w lovable are you, my brother Jonathan, and how very handsome! Do you think it presumption for me to call him brother? These words echo not my rashness but his love. It would be presumption had he himself not encouraged my audacity. He himself assumed the character and showed the affection of this relationship and according to the apostle: 'He does not blush to call us

Heb 2:12

brothers.'* I f he does not blush, why should you not also say confidently: 'my brother Jonathan', or if you prefer to use his familiar name: my brother Jesus, you are lovable and very handsome, 'you are

2 S 1:26

lovable beyond the love of women'!* Your desires for Christ, holy women, burn with a restless and passionate affection, but he is much more lovable than he is loved by you.

1 Co 12:31

3.

'Strive then for the better gifts'*, but especially

that you may love. The text enumerates the w o o d of

Sermon

241

Nineteen

L e b a n o n , t h e silver pillars, t h e g o l d e n c a n o p y , t h e •purple s t e p s a n d finally c r o w n s all w i t h c h a r i t y . W h a t else c o u l d it d o ? 'I s h o w y o u ' , says St Paul, 'a still m o r e e x c e l l e n t w a y . ' * G o o d i n d e e d are silver pillars

1 Co 12:31

a n d great s u r e l y is t h e grace of G o d ' s w o r d . B u t 'if I s h o u l d s p e a k w i t h t h e t o n g u e s o f m e n a n d of angels b u t have n o t c h a r i t y , I have b e c o m e like a clashing c y m b a l ' , * r e l a y i n g t h e h o l l o w s o u n d of a voice w i t h o u t

1 Co 13:1

t h e f e e l i n g of c h a r i t y . M i g h t y is t h e glory o f t h e g o l d e n c o u c h b y w h i c h y o u are t o u n d e r s t a n d t h e secrets of t h e

mysteries.

But

what

f o l l o w s ? 'If I

s h o u l d u n d e r s t a n d t h e secrets of t h e m y s t e r i e s a n d all k n o w l e d g e b u t have n o t c h a r i t y , I a m n o t h i n g . ' *

1 Co 13:2

D o y o u a s c e n d t h e p u r p l e steps a n d r e j o i c e in having t h e e m b l e m o f C h r i s t ' s passion? ' B u t if I deliver m y b o d y t o b e b u r n e d b u t have n o t c h a r i t y , it p r o f i t s m e n o t h i n g ' , t h e a p o s t l e says.*

1 Co 13:3

' C h a r i t y is n o t p u f f e d u p , is n o t a m b i t i o u s , d o e s n o t seek its o w n w a y ' * : it rejoices in t h e c e n t e r a n d has v o l u n t e e r e d its p r o p e r t y f o r c o m m o n use. F o r ' t h e c e n t e r w a s inlaid w i t h c h a r i t y ' . 'It is n o t b o a s t f u l ' , says Paul, ' n o t a m b i t i o u s ' . F o r c h a r i t y k n o w s n o t h i n g of p r i v a t e p r o p e r t y . It is n o t t h e w a y o f c h a r i t y t o love t h e p r i v a t e p r o p e r t y it has or t o l o n g f o r w h a t it has n o t . It d o e s n o t wish t o excel o t h e r s , n o r even t o have a greater possession of g o o d n e s s itself. M a n y acknowledge

the

weaknesses of their

Therefore entertaining

own

no lofty opinion

of

merits. them-

selves, t h o u g h t h e y are n o t b o a s t f u l , p e r h a p s t h e y are a m b i t i o u s . T h o u g h t h e y have n o g r o u n d s f o r b o a s t fulness, b o a s t f u l e n o u g h is t h e i r desire t o have g r o u n d s for b o a s t f u l n e s s . T h e s e also love t h e i r o w n excellence, as l o n g as t h e y e i t h e r desire its r e a l i z a t i o n or m o p e and pine b e c a u s e it can n o t b e realized. B u t c h a r i t y does not

make

a travelling c o m p a n i o n of m o p i n g

e n v y ; c h a r i t y d o e s n o t seek w h a t is its o w n , so h o w could it p u r l o i n w h a t belongs t o a n o t h e r ? 4.

Why d o y o u wish t h r o u g h envy to r u i n an-

o t h e r ' s g o o d ? Will y o u a d d t o y o u r s e l f w h a t y o u t a k e f r o m a n o t h e r ? P e r h a p s so, if it is m a t e r i a l w e a l t h y o u steal. A m o n g p e r s o n s in cloister, I d o n o t f e a r r a p a city o f this k i n d . T h e r e is a m o r e s u b t l e k i n d

of

1 Co 13:4

242

Gilbert of Hoyland r a p a c i t y r o o t e d in e n v y . W h y d o y o u n o t c o n s i d e r it r a p a c i t y if y o u s p a r e s o m e o n e ' s p u r s e b u t steal his g o o d n a m e ? Y o u d o n o t c o v e t his possessions b u t y o u d o tear his r e p u t a t i o n t o shreds. W h a t gain d o e s d e t r a c t i o n of a n o t h e r c o n f e r u p o n y o u ? If y o u c a r p at g o o d qualities, w h a t a c c r u e s t o y o u f r o m t h a t ? Perhaps

on

t h e m a n i f e s t t r u t h of a n o t h e r ' s

y o u r t e e t h are b e i n g g r o u n d a w a y in y o u r

virtue mouth

after you sharpened t h e m for calumny. You dare not g n a w a w a y at a n o t h e r a n d y e t y o u c a n n o t j o i n in his praise. Because y o u n o longer c h e a t h i m of his r e p u t a t i o n b y y o u r w o r d s , are y o u t h e r e f o r e n o t r o b b i n g h i m ? H o w is this n o t r o b b e r y , w h e n y o u

defraud

e v i d e n t g o o d n e s s of its deserved t r i b u t e a n d w h e n w i t h o u t spoiling b y f a l s e h o o d a n o t h e r ' s real w o r t h , you

suppress it b y silence? A r e y o u i n t e r e s t e d in

h e a r i n g t h a t t h e r e is r o b b e r y even in m e r e evaluation? Ph 2:6

' H e did

n o t regard it as r o b b e r y ' , says t h e

apostle, ' t h a t h e b e e q u a l t o G o d . ' * A fair e v a l u a t i o n of a n o t h e r ' s g o o d qualities c a n n o t b e c o n c e i v e d in an envious soul. F o r t h e envious soul r e f u s e s t o t h i n k t h a t a n o t h e r is acting w e l l ; a l t h o u g h t h e e n v i o u s person dare n o t o b j e c t o p e n l y , w i t h i n himself h e e i t h e r ignores or m i n i m i z e s t h e o t h e r ' s m e r i t s . W h y is t h a t , if n o t b e c a u s e spite, while always t h i n k i n g o f its o w n excellence, casts a s h a d o w over a n o t h e r ' s e x c e l l e n c e ? 'But c h a r i t y t h i n k s n o evil, does n o t rejoice over i n e q u i t y ' a n d , if I m a y say so, over i n e q u a l i t y , ' b u t

1 Co 13:5-6

rejoice w i t h t h e t r u t h ' . * It d o e s n o t t h i n k o f p r i v a t e gain; it rejoices in w h a t is in t h e c e n t e r a n d c o m m o n t o all. It d o e s n o t seek its o w n i n t e r e s t s b u t t h o s e of Christ J e s u s . In e v e r y o n e , it e i t h e r loves or desires His glory. Christ is c o m m o n t o all, for h e is t h e Media-

1 Tm 2:5

t o r * a n d t h e r e f o r e things w h i c h are n o t in t h e c e n t e r b u t c o n f i n e themselves t o a p a r t , are n o t his. 2 W h y do you part?

wish t h r o u g h spite t o restrict Christ t o a

D o y o u w a n t t h e grace of t h e Spirit t o b e

miserly? D o y o u w a n t his blessings r e s t r i c t e d t o y o u alone? A l l o w t h e Spirit of t h e L o r d t o s p r e a d a n d o v e r f l o w a n d p o u r itself o u t over all flesh a n d fill t h e universe. D o n o t i m p r i s o n w i t h i n t h e n a r r o w limits of y o u r h e a r t a g e n e r o s i t y w h i c h is c o m m o n t o all.

Sermon

Nineteen

243

T h e Spirit b e s t o w s his riches u p o n all,* and d o y o u

Rm 10:12

a t t e m p t t o d i m i n i s h t h e a f f l u e n c e of grace a n d r e d u c e its i m m e n s i t y t o p e t t i n e s s ? Christ scorns t h e miserly c o n f i n e s of an envious h e a r t . His g o o d n e s s c a n n o t b e held

back

by

y o u r j e a l o u s y . His g o o d n e s s

flows

f r e e l y ; its oil p o u r s itself n o t o n l y i n t o y o u b u t also i n t o n e i g h b o r i n g vessels. I n s u r e t h a t t h e y b e y o u r s in t u r n . T h e y will b e y o u r s surely, if y o u rejoice in t h e common good.3

O t h e r w i s e y o u are e m p t y i n g y o u r

o w n s o u l o f oil a n d Christ t h e M e d i a t o r is n o n e t h e less p o u r e d

into

o t h e r s . T h e r e f o r e h e wishes t h a t

w h a t b e l o n g s t o h i m s h o u l d b e in t h e c e n t e r . 'By this,' he says, 'shall all m e n k n o w t h a t y o u a r e m y disciples, if y o u have love f o r o n e a n o t h e r . ' * 5.

Jn 13:35

D o y o u see h o w c h a r i t y is t h e special e m b l e m

of discipleship in Christ a n d t h e singular m a r k of his teaching?

C o n s e q u e n t l y c h a r i t y is i n t r o d u c e d h e r e

in t h e final place as a n a d o r n m e n t o f t h e o t h e r graces. 'He inlaid t h e c e n t e r w i t h c h a r i t y . ' O h o w s o f t is t h e inlay of c h a r i t y . C h a r i t y f o r o n e ' s n e i g h b o r k n o w s n o spite; c h a r i t y

towards

the

Lord

C h a r i t y involves n o p u n i s h m e n t

knows but

no

fear

fear.

involves

p u n i s h m e n t ; t h e r e f o r e ' t h e r e is n o f e a r in c h a r i t y , while p e r f e c t c h a r i t y casts o u t f e a r ' . * F o r w h a t will

1

Jn4:18

c h a r i t y f e a r ? O l d o f f e n c e s ? B u t ' c h a r i t y covers a multitude

of sins'.* Will the w e a k n e s s

of o n e ' s o w n

conscience f e a r lest it fall?* ' B u t love is s t r o n g as d e a t h . ' * C h a r i t y casts o u t b o t h k i n d s of f e a r . Y e t

1 Pet 4:8 1 Co 8:10-11 Sg8:6

n e i t h e r will p e r f e c t c h a r i t y f e a r t e m p o r a l h a r d s h i p s for t h e sake of Christ. I n d e e d n o t even if h a r d s h i p s are eternal can c o n s u m m a t e love b e w e a r i e d a n d g r o w f a i n t . Love c a n n o t fail t o t a k e delight in such sweetness,

once

love

has

experienced

such

sweetness.

C h a r i t y d o e s n o t love in o r d e r t o escape p e r d i t i o n ; c h a r i t y p r e f e r s t o b e cast o u t a n d as a p u n i s h m e n t perish f o r e t e r n i t y , r a t h e r t h a n t o h e d e p r i v e d of t h e exercise of e t e r n a l love. F o r 'if a m a n s h o u l d give all his

property'

f o r c h a r i t y , ' h e w o u l d regard it

as

nothing'.* T r u l y this i n l a y is s o f t , f o r even a m i d insults one can rest u p o n it w i t h as m u c h delight as holiness. G r a n t m e , g o o d J e s u s , t h a t u p o n this inlay I m a y b e

Sg8:7

244

Gilbert

ofHoyland

m i n d f u l of y o u a n d m e d i t a t e u p o n y o u in t h e nightPs 62:7

w a t c h e s . * S h e e r delight is t h e m e m o r y w h i c h love inlays; w e l c o m e

Lam 186, n. 106

is

the

meditation

which

charity

suggests.* F o r every t h o u g h t a b o u t Christ is delightful and welcome. Love of one's neighbor

involves

c o m p a s s i o n a n d s o m e t a s t e of fears, while it k n o w s h o w t o grieve w i t h t h o s e w h o m o u r n . B u t in w h a t w a y can y o u share m o u r n i n g over Christ? E v e n 'if h e was c r u c i f i e d o u t of w e a k n e s s , y e t h e lives b y t h e 2 Co 13:4

p o w e r of G o d ' . * E v e r y w h e r e h e a f f o r d s y o u g r o u n d s not

1 Co 13:6

for

suffering b u t

f o r rejoicing t o g e t h e r

with

h i m . * He is w h o l l y a t t r a c t i v e , w h o l l y inlaid w i t h longing a n d c h a r i t y . F o r w h a t will y o u observe in C h r i s t , w h i c h d o e s n o t b o t h m a n i f e s t his c h a r i t y t o w a r d s us a n d p r o m p t ours in r e t u r n ? He is w h o l l y a n enticem e n t t o c h a r i t y f o r us a n d a p r o v o c a t i o n t o love. H e leaves n o place in himself f o r t h e s e n t i m e n t o f f e a r . He w h o l l y desires t o b e loved, as h e w h o l l y deserves t o b e loved. D o n o t l o o k b a c k u p o n t o r m e n t s , O virgin, w h e n such great c h a r m s are set b e f o r e y o u in y o u r B r i d e g r o o m . F e a r s h o u l d b e laid t o rest w h e r e so m a n y signs of love c a t c h t h e eye. C h a r i t y disdains all t r a f f i c w i t h f e a r ; c h a r i t y c a n n o t b e c o e r c e d , j u s t as it c a n n o t b e c o n s t r a i n e d . 6.

Therefore

' p e r f e c t c h a r i t y casts o u t f e a r ' as

1 Jo 4-18-

useless a n d s u p e r f l u o u s , b u t n o t t h a t c h a s t e n e d f e a r

Ps 18:10

w h i c h e n d u r e s f o r e v e r a n d ever.* T h e r e is i n d e e d a f e a r w h i c h c h a r i t y sends p a c k i n g , a f e a r w h i c h t r u t h sends as a messenger, a n d a f e a r w h i c h b o t h c h a r i t y and t r u t h send as a visitor. T h e first f e a r is c a u t i o u s , t h e s e c o n d is c h a s t e b u t d o e s n o t e n d u r e f o r e v e r a n d ever, t h e t h i r d is b o t h c h a s t e and e n d u r i n g . T h e first fears p u n i s h m e n t , t h e s e c o n d fears giving o f f e n c e , t h e t h i r d is a r e v e r e n c e f u l l y l i b e r a t e d a n d c a r e f r e e . E v e n t h e first fears giving o f f e n c e , b u t f o r f e a r of p u n i s h m e n t ; t h e s e c o n d fears giving o f f e n c e , b u t f o r f e a r of

giving

o f f e n c e . I n d e e d j u s t i c e is s o m e h o w

sulted if, t h r o u g h f e a r of p u n i s h m e n t , j u s t i c e

infinds

favor. J u s t i c e in itself is s u f f i c i e n t l y deserving t o attract men's

attention

t o itself a n d t o w i n

their

affections. This fear then perfect charity banishes. F o r h o w is c h a r i t y p e r f e c t , if it n e e d s t h e s p u r of f e a r

Sermon

245

Nineteen

to cultivate justice? Perfect love possesses the mind without reservation, desirous that all the functions of justice be delegated to itself alone. Fear is ice-cold and drags its feet, content merely to escape punishment. Love knows no aversion; it is fervent and stretches forward to what lies ahead; fear is more withdrawn and undertakes the obligations of justice only under compulsion. Perfect love owes all its action to justice alone, leaving fear no claim upon justice. How could it be otherwise? Does not justice win for itself enough merit for every good work? Yes, Christ for us was made justice.* What then? Does Christ not have in himself sufficient endowment to be pleasing? Does he then also need another's assistance to be pleasing? If we do not surrender to him for his own sake alone, how will our love of him be perfect? I will love you, good Jesus. I will love you, my strength, whom I cannot love without your help and cannot love as you deserve. May my endeavors be directed to you without reserve and may they not be diverted and distracted by any other affection. But even when totally directed toward you, how feeble are our endeavors! How then shall I weaken what is so feeble even at full strength? May I be wholly carried to you by my desires, good God. Draw me to yourself that I may require no stimulus of fear and that perfect charity may banish any recourse to fear. 7. What follows? Are eternal torments not to be feared? Obviously they are to be feared and avoided 'for no one ever hated his own flesh'.* But a more passionate love of Christ does not need the motive of fear to be attracted to justice. Such love fears nothing so much as giving offence, precisely because it offends, not because it will be punished. But this holds true as long as human affairs hang in the balance, as long as praise is not assured to man in his own lifetime. But when after his lifetime a man is introduced to truth, thereafter fear of this kind will cease, giving place to a third fear which though it succeeds the first two is never superseded, since it endures for ever and ever. The first fear then dreads lest it pay for its

Rm 3:22; ^ Co

Eph 5:20

Gilbert of Hoyland

246

rashness in giving o f f e n c e ; t h e s e c o n d d r e a d s lest in its w e a k n e s s it give o f f e n c e ; t h e t h i r d has n o t h i n g t o d r e a d . F o r w h a t is t o b e d r e a d e d b y c o m p l e t e h a p p i ness a n d c o n s u m m a t e c h a r i t y ? This last fear springs f r o m t h e n u r s e r y of c h a r i t y . I d a r e n o t a f f i r m y e t I dare n o t d e n y t h a t it is c h a r i t y . F o r w h a t else b u t love is t h a t a f f e c t i o n t r y i n g t o b e , since it n o w k n o w s n o t t h e passion of f e a r ? H o w is t h a t n o t love w h i c h a l r e a d y has a l m o s t ceased t o b e f e a r ? What

is t h e

logic

of

a

fear which

dreads

n o t h i n g ? A f e a r so secure I w o u l d h o n o r w i t h t h e n a m e love, e x c e p t t h a t G o d himself loves us in t h e a f t e r l i f e , y e t in such M a j e s t y t h e r e is n o place f o r fear. B u t in ourselves h o w shall t h a t f e a r b e dist i n g u i s h e d f r o m c h a r i t y ? A n d in t h e a f t e r l i f e w h a t else is f e a r i n g b u t n o t w a x i n g p r o u d against t h e L o r d of m a j e s t y ? W h a t is t h a t f e a r b u t willing s u b j e c t i o n , obedience

without

coercion, reverence

voluntarily

o f f e r e d ? H o w is t h a t f e a r , w h i c h is n o t a f r a i d of giving o f f e n c e ? I n d e e d it is i n c a p a b l e of giving o f f e n c e . B u t again, h o w is t h a t n o t f e a r , w h i c h d o e s n o t d a r e t o give o f f e n c e ? So it seems in o n e r e s p e c t n o t t o b e fear, b e c a u s e it has n o d r e a d of sin or d a n g e r , a n d in a n o t h e r r e s p e c t t o b e f e a r , b e c a u s e it v e n t u r e s u p o n n o t h i n g b o l d or rash. W h a t is t h a t f e a r b u t h u m b l e r e v e r e n c e , o f f e r e d of necessity b e c a u s e it is d u e b u t s u f f e r i n g n o c o n s t r a i n t of necessity?

O u r o b l i g a t i o n t o w o r s h i p exists b y

reason of o u r c r e a t u r e h o o d b u t o u r f r e e d o m t o love d o e s n o t a d v e r t t o an obligation. W h a t is t h a t f e a r b u t a lack of t e m e r i t y a n d negligence r a t h e r t h a n t h e c o e r c i o n of obligation? D o y o u see h o w closely this f e a r a p p r o x i m a t e s c h a r i t y ? It is a l m o s t b u t n o t q u i t e c h a r i t y . It d i f f e r s f r o m c h a r i t y in its cause b u t it is equal in its a f f e c t i o n . D o y o u ask f o r w h a t cause it d i f f e r s ? It d i f f e r s b e c a u s e an i n f e r i o r c r e a t u r e m u s t observe every n o d o f a M a j e s t y so great. This obligat i o n is i n c u m b e n t u p o n y o u in j u s t i c e , b u t c h a r i t y d o e s n o t l o o k t o t h a t m o t i v e ; c h a r i t y is carried a w a y b y a d m i r a t i o n f o r t h e divine M a j e s t y w i t h o u t a glance at its o w n l o w l y r a n k . T h e r e f o r e t h a t m o t i v e w h i c h fear r e s p e c t s , c h a r i t y disregards, f o r c h a r i t y is c o m -

Sermon

Nineteen

pelled by more powerful motives. 8. In their motives then, fear and love differ, though they are akin in obedience and freedom of affection. So the first fear dreads punishment; the second deprivation; the third dreads neither. The first, perfect charity banishes; the second charity tolerates for an interval; the third charity makes its inseparable companion. This third fear, daughters of Jerusalem, you must capture. Beware of the first, which charity sends packing: 'He inlaid the center with charity.' In mentioning the center he intends the whole to be understood. Let charity inlay, let charity clothe the center of your heart. This is your wedding dress and this your dowry. If this is demanded of a wedding guest, how much more will be expected of a bride? Charity desires to occupy ahead of time and possess all the corners of your mind alone. Do not share them with a degenerate and foreign affection. The inlay of charity is soft and delicate; not even for an instant is it willing to be offended by a disagreeable fear. 'For the sake of the daughters of Jerusalem', our text continues. And rightly, since 'peace is universal for those who love your law'.* If anyone takes pride in grace conferred, how much more should y o u ! For although it is granted that the wealth of spiritual gifts is great, still charity surpasses them all. Charity not only surpasses, it includes them all. Charity is both delightful and wealthy. Then as the psalm states, it is 'amid the chosen lots'* of the virtues and in the communion of spiritual graces that one sleeps on the inlay of charity. Being in the center charity shares with all and being better than all, draws all the virtues to a peak. 'Strive then for the better gifts',* daughters of Jerusalem, but especially that you may have charity and have it more abundantly;* pass wholly into the affection of love, for wholly lovable is our Beloved, Jesus Christ, who lives and reigns forever and ever. Amen.

247

Ps 118:165

Ps 67:14

1 Co 12:31 2 Co 2:4

NOTES ON SERMON NINETEEN

1. G. seems to have written this to one individual but to have adapted it for a congregation o f nuns: vos . . . dedicatae, 1; sanctae mulieres, last sentence, par. 2;vos, filiae Jerusalem, 8; Notice however: pro viribus tuis, par. 2; tibi, par. 3 ; tu, par. 4 ; vides, par. 5; vides, par. 6. 2. On this par. see Lam 17, nn. 71, 7 2 ; 18, n. 77. 3. Read laetata for laetatus to agree with virgo at the end of par. 5, despite Mab., Migne, mss Paris 9 6 0 5 and Troyes 4 1 9 . 4. Reading indicium for iudicium, with Migne, mss Paris 9 6 0 5 and Troyes 4 1 9 .

248

SERMON 20 AFFECTIVE CONTEMPLATION

The bride contemplates affectively his cross and his crown. 1. The daughters of Sion are invited to Solomon's wedding; 2. they are invited to contemplation gradually; 3. the cloistered are invited but must not go unescorted. 4. The whole life of the Beloved is a passionate invitation; 5. exhalted mysteries invite the exalted; humbler mysteries, especially his passion, invite all. 6. The cross of his historical body was also his crown; 7. the circle of believers, especially the cloistered, must be a crown not of thorns but of pure gold. 8. A crown is a continuous circle in unity elevated in hope; you are united in the flesh in this circle of the Church, and she is united in the Spirit with her Bridegroom. 9. Rejoice, O faithful soul; rejoice, O chosen bride, with your Bridegroom rejoicing in this espousal. 10. O bridegroom, engrave these mysteries on our stony hearts. GO F O R T H THE

AND

DIADEM

BEHOLD WITH

KING

WHICH

SOLOMON HIS

IN

MOTHER

C R O W N E D HIM ON T H E D A Y O F HIS W E D D I N G , ON T H E D A Y O F HIS G L A D N E S S

Y

OF H E A R T * 1

ou have heard whither the daughters of Sion have been invited, but you have not yet heard whence they are bidden go forth. That the text does not explain. Whence 249

Sg3:ll

250

Gilbert of Hoyland t h e n is it? F r o m Sion? B u t ' t h e G o d of g o d s will b e

Ps 83:8

seen in S i o n ' . * N o t f r o m Sion t h e n are t h e d a u g h t e r s called w h o m t h e t e x t s u m m o n s t o see G o d . A r e t h e y s u m m o n e d p e r h a p s n o t t o t h e sight of G o d b u t t o see 'Solomon

in

the

diadem

with which

his

mother

c r o w n e d h i m ' ? T h e n t h e r e is n o d i f f i c u l t y in b i d d i n g a daughter

of

Solomon

n o t b o r n in Sion? T h e r e f o r e if t h e y are

Sion

go

forth

from

Sion.

But

was

s u m m o n e d f r o m Sion, t h e y are o n l y s u m m o n e d t o Sion, f r o m t h e u p p e r Sion t o t h e l o w e r Sion. F o r it Ps 86:5

seems2* neither

worthy

nor

consistent

that

the

d a u g h t e r s of Sion s h o u l d d e p a r t f r o m Sion, especially to see h i m w h o s e dwelling-place is in Sion a n d w h o was b o r n t h e r e . 3 I r e m e m b e r t h e e x p l a n a t i o n of an e l o q u e n t a n d l e a r n e d m a n w h e n t r e a t i n g this passage: ' T h o s e w h o are b i d d e n go f o r t h , seem t o b e in t h e w r o n g p l a c e . ' 3 What h e said suited t h e o c c a s i o n well e n o u g h ; he d i r e c t e d his c o m m e n t t o t h e a d v a n t a g e of his a u d i e n c e . T o m e , h o w e v e r , t h e d a u g h t e r s t o w h o m these w o r d s of e x h o r t a t i o n are a d d r e s s e d s e e m t o b e well p l a c e d . W h e r e is t h a t y o u ask. U p o n t h e g o l d e n c o u c h , t h e s u b j e c t of y e s t e r d a y ' s s e r m o n . It is a d e l i g h t f u l place a n d p r o d u c t i v e of m o r e j o y f u l n e s s t h a n h u m a n a f f e c t i o n can conceive. T h e excess of delight e x h a u s t s itself a n d o v e r f l o w i n g p l e a s u r e d r a i n s t h e spirit. T h i s j o y is i n t e r m i t t e n t ; it c a n n o t b e c o n t i n u o u s , b e c a u s e it is excessive. Y e t t h o s e i n t e r r u p t i o n s are g o o d , w h e n t h e r e is n o p a r t i n g f r o m t h e B r i d e g r o o m . It is n o t given t o a n y o n e w h o is dwelling in t h e flesh t o possess t h e golden c o u c h as a n inherit a n c e . So t h e d a u g h t e r s of Sion are b i d d e n go f o r t h , but

as if

one

cautioned

them:

'Do not go

too

far o f f . ' 2.

' G o f o r t h ' , says t h e t e x t , ' a n d b e h o l d

Solomon

in

the

crowned

him.'

diadem The

with

speaker

which does

his

not

King

mother

wish

the

d a u g h t e r s t o p a r t f r o m Christ, w h e t h e r t h e y experience a t r a n s p o r t of m i n d or w h e t h e r t h e y r e t u r n t o 2 Co 5:13

s o b r i e t y . * A g o o d s o b r i e t y is s i m p l i c i t y

of f a i t h ,

f o r t h e gaze of t h e b e h o l d e r s can e n d u r e it a n d b e e n c o u r a g e d b y it. H a p p y t h e one w h o in d e s c e n d i n g is w e l c o m e d

on

this

level

of

faith

and w h o

in

Sermon

Twenty

ascending begins on this level. Indeed this is the first stage of c o n t e m p l a t i o n e n c o u n t e r e d b y those w h o are ascending. Eagerness f o r c o n t e m p l a t i o n is good, b u t knowledge is necessary. You are ready and robed t o set o u t f o r that golden couch, a place designed for c o n t e m p l a t i o n . I approve y o u r enthusiasm, b u t wait while I s h o w y o u the steps and set the pace. T h e golden c o u c h is a l o o k o u t and a very l o f t y l o o k o u t , soaring above all the clouds of earthly vapor. With y o u r inexperience, w h y are you r e a d y t o make one leap t o t h e t o p ? Get d o w n on y o u r hands a n d knees, like t h e lizard.in Proverbs,* that y o u m a y learn t o f r e q u e n t the palace of King S o l o m o n . For the present crawl, until y o u are swept upwards. F o r t h e psalm says t h a t 'he has prepared ascents', n o t leaps, 'in his heart'.* T h e t i m e will come, however, w h e n the ascent will be changed i n t o a leap or rather into an assumption. What are these ascents b u t purifications of the mind? Hence they occur 'in the vale of tears',* because transgressions washed w i t h tears are purged. H a p p y the one w h o has shed tears enough in the little bed of his heart, w h o has l a m e n t e d enough, whose sorrow has reached t h e brim, for whose consolation divine inspiration whispers t o s u m m o n him f r o m the vale of tears, whose eye is n o t disturbed by the f u r y of t h e J u d g e , t h a t he m a y bravely gaze u p o n King S o l o m o n with tranquil c o u n t e n a n c e 'on the day w h e n j o y gladdens his h e a r t ' . 3. 'Go f o r t h , daughters of Sion, and b e h o l d King Solomon.' T h e y are indeed held w o r t h y of this joyful vision w h o have cloistered themselves u n d e r a penitential rule and confined themselves b y the observance of discipline, 'whose soul refuses t o be consoled'.* Would y o u learn h o w good seclusion is? 'A garden enclosed, a f o u n t a i n sealed.'* 4 'Arise, hasten, m y love, and come.'* Do y o u see n o w h o w he invites and calls his love, because she knows h o w to cloister herself? But if y o u have been daughters cloistered, refuse to c o m e f o r t h until Christ invites y o u . Dinah came f o r t h u n e s c o r t e d ; she c a m e f o r t h t o see n o t King S o l o m o n b u t the w o m e n of t h a t district.* Y o u k n o w w h a t she f o u n d . As f o r y o u ,

251

Pr 30:28

83:6. Ps 183, n.

Lam

Ps 83:7. Lam 193, n. 155

Ps 76:3 Sg4:12 Sg 2:10

Gn 34:1

Gilbert of Hoyland

252

r e f u s e t o go f o r t h , e x c e p t w h e n either t h e

Bride-

g r o o m or his c o m p a n i o n s invite y o u . L a z a r u s c a m e Jn 11:43-44

forth when

t h e L o r d recalled h i m t o life.* N o a h

w e n t f o r t h f r o m t h e ark, a cloister w h i c h k e p t h i m unharmed

f r o m t h e billows of this w o r l d ; b u t

he

disembarked w h e n the Lord opened the hatches for Gn 8:16

h i m . * A b r a h a m e m i g r a t e d f r o m his o w n l a n d t o see

Gn 12:1

t o a call.* Y o u also c o m e f o r t h , d a u g h t e r s of S i o n ,

t h e l a n d of p r o m i s e ; b u t he e m i g r a t e d in o b e d i e n c e invited t o t h e grace of a h a p p i e r vision. I m p r i s o n e d and w o e f u l l y i m p r i s o n e d is o n e w h o n e i t h e r e n d e a vors n o r deserves t o c o m e f o r t h t o this blessed vision. T o b e i m p r i s o n e d is t h e l o t of a slave; t o go f o r t h is t h e l o t of t h e f r e e . In Paul's w o r d s , w h e n

you

' t u r n t o t h e L o r d , t h e veil will b e r e m o v e d ' , t h e veil of i g n o r a n c e

and i g n o b i l i t y ; f o r ' t h e L o r d is t h e

Spirit. W h e r e t h e Spirit of t h e L o r d is, t h e r e is f r e e 2 Co 3:16-17

d o m ' . * Where t h e r e is g r e a t e r a b u n d a n c e of spirit, there

is m o r e p l e n t i f u l f r e e d o m . W h a t e v e r is im-

p r i s o n e d a n d w r a p p e d in a w i n d i n g c l o t h has little freedom to breathe. 4.

G o f o r t h t h e n , d a u g h t e r s of Sion, t h a t w i t h

Paul y o u m a y b e able t o s a y : 'But w e all, w i t h faces unveiled, r e f l e c t i n g as in a m i r r o r t h e g l o r y of t h e 2 Co 3:18

L o r d , are b e i n g t r a n s f o r m e d i n t o his very i m a g e . ' * T h e vision of G o d is always t o b e w e l c o m e d w i t h affection 1 . A n d t r u l y e f f e c t i v e a n d p a s s i o n a t e is t h e vision of y o u r s e l f , g o o d J e s u s , w h i c h carries o f f t h e a f f e c t i o n s of t h o s e w h o gaze u p o n it. D i d Moses n o t s u f f e r s o m e gentle passion in his longing t o cross

Ex 3:3

over a n d see t h a t g r e a t vision?* W o u l d y o u like t o h e a r h o w e f f e c t i v e it is? ' W h e n I a m l i f t e d u p f r o m

Jn 12:32

t h e e a r t h , I will d r a w all things t o m y s e l f . ' *

But

w h e n y o u are h u m b l e d t o t h e e a r t h , d o y o u n o t d r a w all spirits t o y o u r s e l f ? F o r m y p a r t , g o o d J e s u s , I d o n o t await t h e glory of y o u r r e s u r r e c t i o n n o r save m y w o n d e r f o r y o u r p o w e r as y o u a s c e n d i n t o h e a v e n ; f r o m the very b e g i n n i n g of y o u r a n n u n c i a t i o n or of y o u r n a t i v i t y t h e angelic voices ring in m y ears, t h e n e w tale a m a z e s m e , a n d t h e u n w o n t e d light risen in t h e d a r k n e s s sweeps m e t o w a r d s itself. A n a k e d vision, o n e w h i c h d o e s n o t

translate

Sermon Twenty itself into w o r t h y affections, should be l u m p e d with ignorance and blindness. Would y o u w e l c o m e an example of a f r u i t f u l vision? 'The islands saw and trembled and t h e ends of the earth were amazed and drew near', says Isaiah.* Y o u see w h a t a harvest of virtues t h e vision of G o d begets: fear, a m a z e m e n t , love. 'They saw', says Isaiah, 'and t r e m b l e d ; t h e y were a m a z e d a n d d r e w near.' 'They saw' y o u so as to u n d e r s t a n d , ' t h e y t r e m b l e d ' so as t o revere y o u , 'they were a m a z e d ' at the novelty, 'they d r e w near' in conf o r m i t y . Vision c o m p r e h e n d s , fear restrains, amazem e n t stuns, drawing near seizes and unites. Yes, t h e y draw near, w h o are e n f l a m e d with zeal. Fear h u m bles, a m a z e m e n t infatuates, as it were, b u t love melds t h e spirit of t h e one w h o sees. Vain is t h e vision and u n w o r t h y of the name of c o n t e m p l a t i o n , which is not clothed in such affections. Or will y o u a d m i t 5 that he has a vision, w h o as a result of his knowledge of t h e m y s t e r y does n o t fear, is n o t amazed, is not on fire? T h e spirit is sobered b y fear, absorbed in a m a z e m e n t , and b y drawing near is engrafted and u n i t e d . T h e grace of c o n t e m p l a t i o n is consistent with such virtues b u t especially w i t h a m a z e m e n t and love. F o r in amazem e n t and w o n d e r , t h e mind goes o u t of itself, b u t in love it a p p r o a c h e s the divine. Nor should the value of c o n t e m p l a t i o n be j u d g e d so m u c h b y its s u b j e c t m a t t e r as b y its m a n n e r . Both should be considered: the kinds of t r u t h s t o be c o n t e m p l a t e d and t h e degree of their affections. But it is m o r e satisfying t o be m o r e deeply a f f e c t e d in c o n t e m p l a t i n g a less exalted t r u t h than to be less affected in c o n t e m p l a t i n g a higher t r u t h . This vision is h i d d e n ' f r o m the wise and p r u d e n t ' and revealed ' t o little ones'.* Hence Isaiah says: 'The ends o f the earth were amazed and drew near.' 5. What t h e h u m b l e are able to grasp, usually arouses greater a f f e c t i o n s and conveys an admiration and love of itself. 'When I am lifted u p f r o m the earth', says the Lord, 'I will d r a w all things t o myself.'* Everything in you, good Jesus, has a p o w e r of a t t r a c t i o n and stirs the t h o u g h t f u l t o a f f e c t i o n ;

253

Is 41:5

Mt 11:25

Jn 12:32

254

Gilbert of

Hoyland

Jn 12:32

b u t n o t all of us can reach all mysteries. E x a l t e d mysteries are for the exalted only; h u m b l e r mysteries are f o r all. What greater humility exists t h a n t o be exalted on a cross? Of this also t h e L o r d says: 'When I am lifted u p f r o m the earth, I will d r a w all things to m y s e l f . ' * Such humility does n o t fail t o

Ga 6:14

attract. But w h y n o t ? Who w o u l d n o t be filled w i t h a m a z e m e n t and ecstasy at t h e mere t h o u g h t of this event? Whose a f f e c t i o n w o u l d faith in this event n o t exhaust and make giddy and render helpless? Here is a scene easy t o c o n t e m p l a t e b u t a b o u n d i n g in grace. T h e simplicity of such faith has less u n d e r s t a n d i n g b u t a great incentive t o admiration and love. Here is a scene accessible to all, which gives birth t o the sweetest of transports. Do n o t disdain this scene for c o n t e m p l a t i o n . It is n o t difficult t o recall and it is rich in glory. 'Far be it f r o m m e t o glory', says Paul, 'except in the cross of our Lord Jesus Christ.'* N o w

Rm 7:24-25

w h a t m o r e d o you wish t o h e a t ? T h e cross itself is the c r o w n of glory, the diadem of the k i n g d o m . * O n the cross Christ t r i u m p h e d , despoiling princes and powers and banishing the prince of this world. Glorious is the vision of his t r i u m p h . 6. 'Go f o r t h , daughters of Sion, and b e h o l d King Solomon in t h e diadem with which his m o t h e r crowned him.' See t h e flesh which he t o o k f r o m t h e h u m a n race, t r i u m p h i n g on the w o o d . H a p p y the flesh which Christ t o o k t o himself not as a prison cell b u t as a crown, f o r it served him n o t as a b u r d e n b u t as a badge. All of us have been concealed in the flesh as if in prison cells, shackled and enslaved t o t h e law of sin. ' U n h a p p y m a n t h a t I a m ! ' says Paul. 'Who will deliver m e f r o m the b o d y of this death? T h e grace of G o d through Jesus Christ.'* F o r 'by sending his Son

Rm 8:3

in the likeness of sinful flesh as a sin offering, G o d c o n d e m n e d sin in the flesh'.* A u t h e n t i c flesh in

Col 2:14

Christ, n o t feeling t h e weight of sin, carried t o us all the palm of victory over sin. Fittingly is his imaculate b o d y u n d e r s t o o d as a diadem, the b o d y of his t r i u m p h , t h e b o d y of his h o n o r and glory, the b o d y in whose b l o o d the hand-written b o n d of sin is b l o t t e d o u t , * the charter of justice and salvation

Js 62:3

Sermon Twenty signed, and t h e w e d d i n g c o n t r a c t s settled. Scripturally, this is t h e day of b e t r o t h a l w h e n , rejecting t h e ancient rites, Christ instituted t h e new sacraments of the Church, w h e n as a sign of u n e n d i n g m a t r i m o n y and nuptial u n i o n , a blending of b l o o d and water flowed f r o m his side. T o d a y he gave t h e Synagogue a writ of divorce a n d f r o m his f o r m e r spouse n o w full of hate, he passed t o his later and beloved bride. He passed f r o m an old t o a n e w bride, w h o m he presented t o himself 'glorious, w i t h o u t spot or wrinkle or any such blemish'.* The sign of her newness is t h a t she is w i t h o u t wrinkle. Christ s m o o t h e d out t h e wrinkles of t h e letter and d r e w f o r t h t h e newness within it. Why, O daughters of Sion and of the Synagogue, d o y o u seek to restore the wrinkles which Christ s m o o t h e d out? When the n e w supersede, w h y c o n t i n u e t o take pride in the old? 'Emerge, daughters of Sion', f r o m the l a b y r i n t h of the letter, f r o m an i n t e r p r e t a t i o n narrow and obscure. 'Emerge and b e h o l d King S o l o m o n with the diadem with which his m o t h e r crowned h i m . ' T h e incarnation which y o u regard as c o n t u m e l y , for us is a crown. Behold a t last h o w he blessed 'the c r o w n of the year of his b o u n t y , h o w his fields have b e e n filled with fruitfulness'.* Behold the c r o w n ; b e h o l d also t h e harvest—a q o w n of victory, a harvest of virtues. Whence comes the harvest, if n o t because the grain of w h e a t fell into the g r o u n d and died?* Again 'this is the victory which overcomes the world, our f a i t h ' . * A n d the host of believers is itself a crown and an a d o r n m e n t for Christ. ' Y o u shall be a crown of glory in the hand of the L o r d ' , says Isaiah, 'and a diadem of the kingdom in the h a n d of y o u r G o d . ' * D o y o u appropriate these words to yourselves? Or is the n a m e of G o d n o t blasphemed through you? 'Emerge, daughters of Sion', and b e h o l d h o w glorious God is in his saints, in the hope perhaps that this vision m a y provoke you to emulation and make you pass from your loneliness t o the c o m p a n i o n s h i p of t h e C h u r c h . Even if y o u were a spouse a b a n d o n e d , now, however, Isaiah continues, 'you shall n o long er be called " f o r s a k e n " nor

255

Eph 5:27

ps 64:12

Jn 12:24 1 Jn 5:4

Is 62:3

256

Is 62:4

1 Th 2:19

Is 49:18

Eph 6-12 Nb 21:7-9

Ph 4:1 1 Co 1:26

1 Co 3:12-13 Is 33:12 fPs 36:1

Gilbert of

Hoyland

your land "desolate" '.* 7. But now let us cease addressing ourselves to outsiders. Let us rather take pleasure ourselves in beholding how the oases of the desert are already growing fertile, how Christ in his Church wears a crown of believers. 'What is our hope' and 'our crown of glory? Is it not you, before the Lord.'* If Paul says this, should Christ not say it even more? 'As I live', says the Lord, 'you shall be arrayed with them all as with an ornament.'* Have you noticed 6 how the ranks of believers are described as an ornament of Christ in the Church? Why are they not also a crown? Above other ornaments, a crown manifests a striking and brilliant dignity, for while other ornaments are for the body, a crown is for the head. The occasions on which the crown is worn enhance this dignity; it is reserved for solemn festivals. I see that your interest is at last aroused; now you are referring to yourselves the interpretation of this word. 7 In the right to a crown you already see your own prerogative, because you are drawn together by the profession of a purer life, schooled in its practice, unflagging in enthusiasm for it and exultant in its peace. 8 Rightly are they considered entitled to the diadem who are no longer called to arms but rather celebrate a triumph, whose 'joust is no longer against flesh and blood', who no longer eye the head of a serpent but adorn the head of Christ.* You are Christ's crown and joy and therefore, as you have begun, so stand firm, most dearly beloved, 'so stand firm in the Lord' or rather so encircle the Lord.* Yours is a lofty position; carry there no cheaper material. 'Consider your own calling';* consider to what service you have been elevated. Do not weave any 'hay, wood or straw' into the Lord's diadem, nothing in a word which might either deserve or dread the fire.* Tangled thorns may be burnt in the fire.* 'Do not rival evildoers't or envy those who set a crown of thorns on the hekd of our King. Such a diadem brings not honor but horror. Christ has a greater horror of harsh manners and sharp tongues than of the pricks of thorns, especially in people

Sermon

Twenty

who have been called to the simplicity of silence, to the commerce of charity, to the repose of leisure, to the school of humility, to a vow of obedience and to the bond of unity. 9 But it is not a good bond when people plot together and form a ring to disparage others, saying after the fashion of the Jews: Let us do away with 'the just one, because he is obnoxious to us and opposes our actions'.* But always court the blessing of peace from a good motive.* 8. Then again the shape of a crown presents some sign of unity. Not only should the material of a crown be weighed but its shape also offers grounds for attractive considerations. For the shape of a crown not o'nly forms a continuous circle but also is somewhat elevated. Would you like an example of this clinging together and this single elevation? 'The believers', we read in Acts, 'had a single heart and a single soul.'* What is the purpose of this unity? It is surely 'for the hope which is stored up' for us among the heavenly.* Already then you have this continuous circle in unity and this elevation in hope. Again the apostle says: 'Don the helmet of salvation.'* Fittingly is mention made of a helmet, since it has some resemblance to a crown. Each is worn on the head, one as a protection, the other as an ornament. So there is nothing to prevent hope being related to each 'for in hope we were saved'.* Let these succinct remarks about the shape of the crown be sufficient. About its material, why do you ask? For you know yourselves that a lofty position scorns fragile and cheap material. It wants gold and precious stones. Indeed 'you have placed upon his head a crown of precious stones'.* Golden are the crowns of which you read in the Apocalypse.* The material is precious, whether it is solid gold or a mixture of gold and gems. But the psalm seems to suggest some greater measure of grace, because in omitting any mention of gold, the psalm claims: 'You have placed upon his head a crown of precious stones.' But I intend to show you a still more excellent material: 'A great sign appeared in heaven, a woman clothed with the sun . . . and upon her head a crown

257

Ws 2:12 Ga 4:18

Ac 4:32 Col 1:5

Eph 6:17

Rm 8:24

Ps 20:4 Rv 4:4

258 Rv 12:1

Gilbert of Hoyland of twelve stars.'* T h u s y o u are s h o w n t h e choir of t h e apostles i n their n u m b e r a n d s p l e n d o r , f o r ' t h o s e w h o i n s t r u c t m a n y ' in w i s d o m 'shall shine like stars f o r

Dn 12:3 Lk 24:36

ages u n e n d i n g ' . * T h i s c r o w n of b r o t h e r s s t o o d in a circle a r o u n d J e s u s , as L u k e w r o t e . * In t h e

Apo-

calypse also are ' m a n y d i a d e m s on t h e h e a d ' of t h e Rv 19:12

B r i d e g r o o m , * a c c o r d i n g t o t h e diversity o f graces a n d

Sg3:ll

was c r o w n e d on his w e d d i n g d a y , * on t h e d a y o n

degrees. B u t o n e is p r e - e m i n e n t , t h a t w i t h w h i c h he w h i c h he e s p o u s e d t h e C h u r c h a m o n g his disciples. He e s p o u s e d h e r in f a i t h , h e e s p o u s e d h e r b y s e t t i n g in t h e i r h e a r t s a n e a r n e s t a n d a pledge a n d t h e first 2 Co 1:22;

f r u i t s of t h e Spirit.* A n espousal is likewise called a

Rm 8.23

sharing in t h e Spirit, w h e n a n y o n e clings t o G o d a n d

1 Co 6:17

t h e r e exists n o t t w o ' b u t o n e s p i r i t ' . * In s c r i p t u r a l w o r d s , Christ also is t h e M a n w h o l e f t F a t h e r a n d m o t h e r t o cling t o his w i f e , a n d t h e y b e c a m e t w o in

Cn 2:24;

one f l e s h . * O blessed e x c h a n g e !

Ep 5.31-2

yQU

w e r e

macJe

[O faithful soul],

w i t h t h e b r i d e in o n e flesh, a n d she

w a s m a d e w i t h t h e B r i d e g r o o m in o n e s p i r i t ! 1 0 9.

H o w y o u o u g h t t o have r e j o i c e d over such a

wedding,

f a i t h f u l soul!

How

you

ought

to

have

Ps 75:11

r e j o i c e d a n d k e p t high h o l i d a y ! * Dress u p , dress u p

Is 52:1

in t h e r o b e s of y o u r g l o r y , h o l y c i t y , * b r i d e o f t h e L a m b ; rejoice and b e glad, O Sion u n i t e d t o C h r i s t ! H o w will y o u n o t r e j o i c e while he h i m s e l f rejoices? 'The Bridegroom

Is 62:5

will r e j o i c e over t h e b r i d e ' , says

Isaiah, ' a n d y o u r G o d will rejoice over y o u . ' * B u t w i t h h o w m u c h j o y ? ' O n t h e d a y of his b e t h r o t h a l ' , says t h e Canticle, ' a n d o n t h e d a y of t h e gladness of

Sg3:ll

his

heart.'*

intended,

No

slight

for the text

emotion mentioned

of

gladness

the joy

of

was his

h e a r t . D o I say gladness? It is sheer d e l i g h t . ' M y delights', w e r e a d in P r o v e r b s , 'are t o b e w i t h t h e Pr 8:31

c h i l d r e n of m e n . ' * H o w d e a r l y t h o s e j o y s cost y o u , g o o d J e s u s ! Y o u d o n o t w i n t h e m f r e e of cost, f o r y o u p u r c h a s e d t h e m b y s u f f e r i n g in y o u r flesh. T h e r e fore

the

Canticle

attributes

this

gladness

to

the

h e a r t alone. It is an' insult t o t h e B r i d e g r o o m , if while h e rejoices y o u d o n o t a p p l a u d f r o m y o u r h e a r t , d o n o t c o n g r a t u l a t e h i m , a n d fail t o r e j o i c e w i t h h i m . It is

Sermon Twenty

259

akin t o disdain or s c o r n n o t t o 'rejoice w i t h o n e w h o rejoices'* particularly

on t h e d a y of his w e d d i n g .

Rm 12:15

Whose b e a u t y will c a p t i v a t e y o u r a f f e c t i o n if n o t his w h o is ' h a n d s o m e in f o r m b e y o n d t h e c h i l d r e n o f m e n ' ? * R e j o i c i n g , rejoice in t h e L o r d , * a n d let y o u r soul e x u l t in y o u r B r i d e g r o o m , in y o u r G o d ; f o r if h e

Ps 44:3 ^

were not God—but a man and nothing more—how m a n y e n t i c e m e n t s t o love w o u l d such a m a n y e t have in h i m s e l f , e n d o w e d w i t h such a b u n d a n c e of graces? F o r if y o u begin t o c o u n t his graces f r o m t h e m o ment

of c o n c e p t i o n ,

he will s e e m t o y o u

wholly

d e c k e d w i t h stars t o t h e limit of m a n ' s lot, n o t o n l y in t h e u n i q u e n e s s b u t also in t h e e x c e l l e n c e of his virtues, a m a n ' i n n o c e n t , u n d e f i l e d , set a p a r t f r o m sinners', n o t t o m e n t i o n f o r t h e m o m e n t t h a t

he

' b e c a m e e x a l t e d a b o v e t h e h e a v e n s ' , * b u t t h a t h e is

Heb 1:26

able ' t o have c o m p a s s i o n o n o u r i n f i r m i t i e s , w a s tried i n all things as we are, e x c e p t sin'.* G r a c e w a s p o u r e d

Heb 4:15

o u t o n his lips,* m e r c y in his h e a r t , v i r t u e in his

Lk 1:78

h a n d s ; * h e w a s w i t h o u t peer in his c o n d u c t , a p p r o a c h -

1 Ch 29:12

able in his 'talk; t h e r e was p r u d e n c e in his answers,*

Lk 2:47

life in his w o r d s . What of t h e f a c t t h a t h e w a s c o n ceived b y f a i t h , b o r n o f a virgin, n o t s w a l l o w e d u p in d e a t h b u t t a k e n u p in glory? 10.

I say n o t h i n g n o w of t h e n u m b e r of believers

nor of t h e m e r i t s of t h e peoples w h o m h e u n i t e d w i t h himself in f a i t h a n d c h a r i t y b y s e n d i n g t h e Spirit.* O

Lam 7, nn. 10, 13

surely Christ is t h e ' d e e p m y s t e r y of godliness', t h e goad o f love; h e was m a d e visible a n d t o r t u r e d in t h e flesh, j u s t i f i e d

in t h e spirit. H e a p p e a r e d

to

the

angels, was p r o c l a i m e d t o t h e gentiles, believed in b y t h e w o r l d a n d t a k e n u p i n t o g l o r y ! * W h o will grant m e o f t e n t o h a v e discourse u p o n a n d r e c o u r s e

1

Tm3:16

to

these lines, a n d a t each a n d every degree of his virtues a n d d e e d s t o a s k : ' L o r d , w h o is like y o u ? ' * Who

Ps 34:10

will grant t h a t t h e s e w o r d s b e w r i t t e n in m y h e a r t , c u t w i t h a stylus, engraved as it w e r e o n granite never t o b e e f f a c e d ? * A g o o d stylus is y o u r finger, O L o r d , t h e finger w i t h w h i c h y o u

wrote

on

the

h i d d e n w o r d s , w o r d s w h o s e p o w e r accusers

Jb 19:23-24

ground could

n o t b e a r . * B e n d d o w n , m y G o d , a n d carve o n m y

Jn 8:6-9

h e a r t t h e tables of y o u r l a w . * S t o n y is m y h e a r t b u t

Dt 10:1-4

260

Gilbert of Hoyland

hard rock forgets its nature at the impress of your finger, ready to yield where you engrave. Now we have already spoken at length about the reason why the bride should rejoice and be glad on the wedding day of her Beloved, the day of his heart's gladness. There is great cause for rejoicing on this day, such as to surpass the limits of man's heart and affections. No extrinsic rejoicing need be introduced here; sufficient for the day is its own rejoicing. Gentle you are, O Lord, and your spirit, a loving spirit, has been sent upon us. By faith and love you join the souls of men to you with the affection of a Bridegroom and you rejoice over their conversion. Hard is the heart which robs itself of the grounds for this rejoicing, minimizes its occasions, lessens its reasons. O how shameless and ungrateful am I, if I do not love such a one, so free from corruption and moved by such compassion towards me, not subject to necessity and steadfast in loving-kindness. I will love you, sweet Lord, if not for myself, at least for yourself, that I may satisfy your desire, afford you grounds for delight, reasons for rejoicing on your wedding day, the day of the gladness of your heart.

NOTES ON SERMON T W E N T Y

1. The first four paragraphs seem to have been written for one individual; par. 8 has the singular address, vis, habes, tibi, along with the plural. Adaptation is evident in the first sentence o f par. 1, in vultis and videtis o f par. 4, while par. 5-7 have plurals o f address. The text and treatment would be appropriate for nuns; confirmatory evidence from the text is ambiguous, for si conclusae estis, o f par. 3 could be an apostrophe to the daughters o f Sion, with an obvious allusion to women or to men in cloister. The sic state, charissimi, is not conclusive, since it is a scriptural quotation, and could include men and women. S 2 0 ends without the usual prayer and flows smoothly into S 2 1 . 2. Reading videndum for vivendum with Migne, Paris, 9 6 0 5 , Troyes 4 1 9 . 3. Possibly G. refers to Bernard o f Clairvaux, whom in S 2 2 : 1 , G. calls eruditus et eloquens, not unlike the preacher here who is disertus et eruditus. Cornelius a Lapide 8 : 2 7 , quotes a written c o m m e n t o f Bernard on the verse G. is discussing, which would fit G.'s description without being the words Gilbert heard and quoted. G. quotes: Male locatae videntur quae jubentur egredi. Bernard wrote: Egredimini de sensu carnis ad intellectum mentis, de servitude carnalis concupiscentiae ad libertatem spiritualis intelligentiae. Egredimini de terra vestra et de cognatione vestra et de domo patris vestri . . , (Sermo in epiphania Domini SBOp 4 : 3 0 2 ) 4. See Bouton, 'Fiches Cisterciennes,' p. 2 3 9 . 5. diffinies, Flor., Mab., mss. Paris 6 9 0 5 , Troyes 4 1 9 ; d e f i n i e s , Migne. 6. Reading advertistis with mss. Paris 9 6 0 5 , Troyes 4 1 9 ; Mab. and Migne: advertisti[ see L a m 1 3 , nn. 4 2 - 4 4 . 7. See B o u t o n , 'Fiches Cisterciens,' pp. 2 3 9 - 4 0 . 8. Leclercq, 'Otia Monastica' 9 3 : 4 8 . 9. Leclercq, 'Otia Monastica,' 9 3 : 4 7 and 4 9 , 1 1 9 : 2 5 ; L a m 10, n. 3 1 ; 17, n. 6 9 ; 1 7 5 , n. 3 5 ; 1 7 6 , n. 4 0 . 10. O beatum commercium! facta es cum sponsa in came una, et ipsa cum sponso in uno spiritu, Flor., Mab., Migne; for the first Adam becoming the first Eve, see S 1 4 : 5 . G. does not express the vocative or nominative feminine subject of facta es, which in the trans, is added in square brackets: [O faithful s o u l ] . This faithful soul includes the individual addressed, the crown o f apostles, and the Church, and is found in the next sentence, the first o f par. 9. Though the translator must take responsibility for this solution, I wish to acknowledge assistance from Martinus Cawley OCSO, F . E . Crowe SJ, and R . A. F , MacKenzie SJ, who steered me away from extravagant speculation.

261

SERMON 21 WONDER O V E R HIS TWO N A T U R E S

With wonder the bride contemplates the two natures in one Person. 1. Angels descend to marvel at the mysteries of the Incarnation. 2. We can imitate the angels in reverence for one who brings the good news. 3. Angels leave the wine-cellar of heaven to wonder at the inebriating chalice of the Incarnation, the union of two natures in one Person. 4. Be jubilant over his plenty; amazed at his prudence; enamored of his piety. 5. His Church adorns, encompasses, and crowns her Beloved. 6. There is one day of the espousals, the crowning, and the joy; in the heart of Christ is the place for daughters of Jerusalem. GO FORTH, DAUGHTERS OF SION, AND BEHOLD KING SOLOMON IN THE DIADEM WITH WHICH HIS MOTHER CROWNED HIM ON THE DAY OF HIS BETROTHAL AND HIS JOYFULNESS OF H E A R T * 1

Sg:ll

Y

ou also, O daughters of the heavenly Sion, daughters of the Jerusalem which is in heaven, I make bold confidently to invite to rejoice at this vision. You are the true and full daughters of Sion, for you 'always gaze u p o n tiie face of the Father'.* You, I say, you hosts of many thousands of angels, you I invite and s u m m o n . 'Come f o r t h and b e h o l d ' ; come f o r t h f r o m the hidden bosom of inmost vision, f r o m the mystery of light 263

Mt 18:10

264

Gilbert of

1 Tm 6:16

Jr31:22 Zc

6:12

Lk 1:26-38

Lk 2:8-14

Hoyland

inaccessible.* Our earth offers you a new spectacle, for the Lord has wrought something new upon earth. I am luring you from the eternal to the terrestrial. This invitation is a surprise, but somehow the eternal realities which in themselves are ever new and wonderful show a newer and more wonderful brilliance in the new reality wrought upon earth. 2 O blessed is this revolution in time and space, which more fully renewed that ancient and eternal revolution revealed to angels! The Lord 'will bring about' something new upon earth: 'a woman will encompass a man'.* Who is this man? 'Behold a man', says Zechariah, 'whose name is the Day-Star.'* The Day-Star, the splendor of eternal light, is encompassed in the womb of a woman—yes, in a virginal womb—and clothed in flesh. This is that revolution which by the very excess of its novelty would now be beggaring belief, if faith had not previously been fostered by unprecedented signs. Amid so many manifest testimonies of prophecies and prodigies in Scripture, the wits of some have been so stunned by this new wonder that as long as they reject faith in this wonder they do not attune their belief to the most unimpeachable evidence. But why do I invite you to come forth, you angels who everywhere anticipate and guide the apostles themselves? Everywhere you are eager to marvel at and proclaim this revolution. 3 An angel announces to Mary the Lord's conception;* an angel announces his birth to the shepherds. Indeed not only to the shepherds but to the angels themselves an angel seems to have made the announcement. One proclaims, while the others applaud. 'There was with the angel', says Luke, 'a multitude of the heavenly host praising God and singing: Glory to God in the highest.'* One announces what the others knew equally well and yet they hear as something new and recent what could not be unknown to them. O blessed is this wonderful news which affords joy to the hearing of angels and which makes them delight in listening and, as it were, learning again f r o m another what truth itself taught them from the

Sermon

Twenty-One

beginning! O h u m b l e and unwearied devotion, b o t h t o w a r d s G o d a n d t o w a r d s one a n o t h e r ! 2. Here is s o m e t h i n g and O! t h a t we h u m a n s would b e h o l d it or rather hold it fast! What is it? T h a t a f t e r t h e example of the angels w e w o u l d lend a h u m b l e and attentive hearing t o a stranger's account, even in m a t t e r s w h e r e we are n o t ignorant. N o t t h a t he is a stranger w h o is f r o m G o d , unless we consider ourselves strangers f r o m G o d . Even if he is a stranger, his message f r o m G o d invests h i m w i t h a u t h o r i t y . To have a distaste f o r w h a t is k n o w n is a sign either of idle curiosity or of c o n t u m a c y . T h e angelic spirits t o w h o m t h e m y s t e r y of the Incarnation was made k n o w n f r o m the beginning do n o t w i t h h o l d their w o n d e r at t h e revelation of this novelty, and their longstanding knowledge rejoices and is overjoyed not only at seeing b u t also at hearing t h e news. 'At the end of the ages'* Christ came f o r t h ; t h e r e f o r e t h e y also c o m e f o r t h . His coming f o r t h is also f r o m the days of e t e r n i t y . * But at t h e end of the ages, his coming f o r t h is f r o m the w o m b of t h e w o m a n w h o encompassed h i m . T h e r e f o r e t h e daughters of the heavenly Sion c o m e f o r t h , t o marvel at t h e realization of w h a t t h e y always marvelled at in anticipation. There was an angel at t h e a n n u n c i a t i o n , * an angel at t h e nativity,* an angel at the b a p t i s m . t An angel appeared t o Christ as he p r a y e d , * one was a witness of his resurrectionf and s t o o d b y at his ascension.* 4 What t r e m e n d o u s lovers, d o y o u not agree, are such eager heralds a n d such indefatigable admirers! T h r o u g h all t h e stages of this m y s t e r y t h e y gather r o u n d and o f f e r their h o m a g e of reverence, their h o m a g e of acclamation; t h e y m a k e m e l o d y and sing psalms t o t h e L o r d . * A n d all this veneration was openly displayed w i t h o u t a w o r d a b o u t w h a t is hidden w i t h i n . * If t h e Lord w r o u g h t s o m e t h i n g new u p o n earth, still t h e fragrance of this w o n d e r f u l news filled the heavens. 'A w o m a n will encompass a m a n ' as a c r o w n encompasses t h e head. F o r 'the head of the Church is Christ',* H e is radiant indeed in the brilliance of G o d ' s glory and t h e impress of the

265

Dn 11:13 Mi 5:2

Lk 1:26-38 *Lk 2:9-14 ^jjj 22-43 tLk 24:4 Ac 1.10

Rv 5:11-12 Sg4:l, 3

Eph 5:23

266

Heb 1:3

Gilbert

of

Hoyland

Father's substance,* but with the added dye, as it were, and the inlaid coloring of our nature; while he dims his own light, he increases the delight not only of those who otherwise could not bear his light but also of the angels on whom his splendor shines in its purity. 3. However, I suggest that this very condescension which led him to become incarnate seems to have brought some beauty to the dignity of his majesty. For what is more attractive than the lowliness of the Highest, the outpouring of Immensity, the Divine become incarnate? What is more beautiful than this exchange? Do I say exchange? It seems to be rather an exchange o f opporsites, the more beautiful to contemplate, the more these opposites are not in conflict but in agreement with each other. Wonderful in itself is the divine Simplicity, but, if I may so express it, this new blending is much more wonderful because it is newer. I cannot marvel enough at the art of this union nor, I think, can the angels. Indeed they have greater reason to wonder, for to them the pure Simplicity of the divine nature made itself known with greater clarity. That Simplicity is pure beyond comparison and therefore makes this union more wonderful.

Dn 11:13

What is this union in which each nature preserves its integrity? For neither does the one pass into the other, nor from both does some third and new nature result. What is new is that they come together in one Person. The contemplation of each is a kind of wine cellar. The angelic spirits were introduced into the nectar-sweet cellar of eternal Majesty, or rather they were stored there from the first moment of their creation. Now at last 'at the end of the ages',* this

Ps 143:13

cellar of ours upon earth ferments with must of a new kind. O plentiful stores, stores spilling over and bubbling over from cask to c a s k ! * C o m e forth,

Pr9:5. See T 6:4

daughters o f Sion, from the cellar of nectar-pure wine to this must, which wisdom has blended in a new mixing b o w l . * O inebriating chalice, how sparkling you are and therefore how inebriating in your splendor! The eternal stream poured into this new

Sermon

Twenty-One

chalice is b r o a c h e d with greater charity t h o u g h w i t h t e m p e r a t e splendor, so that even love b e c o m e s intemperate. F o r w h o would m a k e himself t e m p e r a t e in love, w h e n immeasurable Majesty t e m p e r e d itself t o our capacity? O chalice, intoxicating the minds not only of m e n b u t also of angels and drawing angels away f r o m the c o n t e m p l a t i o n of u n d i l u t e d Divinity t o c o n t e m p l a t e Y o u in this new blending! 'Come f o r t h , daughters of Sion', f r o m t h a t abundance of pure wine t o this t e m p e r e d chalice. Come f o r t h and taste h o w sweet t h e L o r d is.* Where y o u are, the simple n a t u r e of divine sweetness is envisioned; here t h e e n j o y m e n t and p r o o f s of his sweetness are set b e f o r e us. There he is seen in himself; here in his a f f e c t i o n ; 5 in this latest b i r t h , he and his affection are amazing and I k n o w n o t which I marvel at more, the u n i o n of natures in one Person or t h e reason for this union. Why are we amazed any longer t h a t there are three Persons in the u n i t y of the divine Essence? Be amazed n o w t h a t t w o natures exist in their integrity in one Person. What exists here t h a t is n o t delicious to c o n t e m p l a t e , that does n o t move our a f f e c t i o n s ? 4. Then, t o c r o w n our w o n d e r , comes its cause. It is a cause which does n o t lack the logical coherence of reason or t h e efficacy of salvation or the grace of compassion. Do y o u wish t o hear w h a t is the logical coherence? ' J u s t as all m e n die in A d a m , so all m e n will be b r o u g h t to life in Christ',* and again Paul says: ' J u s t as b y one man's disobedience m a n y were m a d e sinners, so b y one m a n ' s obedience m a n y are m a d e righteous.'* What is m o r e logical? Great is the logical sequence, b u t here, considering justification, there is greater effectiveness; as Paul says: 'where sin a b o u n d e d , grace a b o u n d e d still m o r e . ' * Where sin existed, there t e m p t a t i o n and deceit intervened; t h e r e f o r e the sin does n o t seem t o be wholly deliberate. But in grace exists n o t h i n g which is n o t planned, nothing which is n o t deliberate. H o w t h e n are good things which are deliberate n o t m o r e efficacious t h a n evils which are, as it were, partly coerced? Well assuredly grace is efficacious and

267

Ps 33:9; 1 P 2:3

1 Co 15:22

Rm5:19

Rm 5:20

268

Jo'15:13

Gilbert of Hoy land

ingenious. I know not which to admire more, the ingenuity of adaptation or the efficacy of salvation. Each aspect of this gratuity is pleasing, both the will to save us and its effectiveness. Add a third aspect too: the manner and plan. Nothing is more full of affection than this good will. What love is greater 'than to lay down one's life for one's friends'?* But this he did for enemies. They were not only enemies in themselves but also his friends, because he loved them before the creation of the world. What could be more fruitful than the harvest of his good work? The generous outpouring of the Spirit upon all flesh makes this sufficiently clear. The outpouring o f the blood of Christ won for us an outpouring o f the Spirit. Those whom he washed in his blood, how could he not flood with his holy Spirit? Hence he first washed them, that they might be the ones whom afterwards the Spirit might cleanse more deeply. In the logical order, what is more consistent? I am embarrassed in considering this mystery, because I know not which of three points I should especially select for contemplation: his piety, his prudence, or his plenty. These vie with one another for our attention, and while we lean towards one, we are tugged towards another. All three cajole and wheedle me with varying affections. I am enamored, amazed, jubilant; jubilant over his plenty; amazed at his prudence; enamored with the love his piety spent upon me. 5. Why do I divide up their roles? These three are mistaken for one another and in each there is frequent confusion. For the manner, the appositeness and the affection, or if you prefer other names, his prudence, his plenty, his piety, these three I say, whether considered simultaneously or singly, draw my spirit to themselves more quickly, captivate it longer, and turn it to a kind of wonder and exultation. From the variety o f such virtues, the faith o f Mother Church wove his diadem. These virtues determine the specific number, weight and measure of the diadem. In the logic and sequence o f order is discerned the number and the measure of agreement; in weight, the more

Sermon

Twenty-One

269

p o w e r f u l a f f e c t i o n of p i e t y . T r u l y p o w e r f u l is t h e w e i g h t o f grace, f o r it d r a w s t h e i m m e n s e M a j e s t y f r o m heaven t o e a r t h . T h i s I m m e n s i t y , i n c o m p a r a b l y surpassing all c r e a t i o n , c o n f i n e d itself t o a limit, a limit w h i c h e n a b l e d it t o r e a c h d o w n w a r d even t o us. F o r this I m m e n s i t y d i d n o t s i m p l y e x t e n d itself f u r t h e r in o u r d i r e c t i o n , as if it w e r e n o t

coming

d o w n t o o u r level, b u t r a t h e r a c c o r d i n g t o o u r m e a sure it distills t o u s t h e gifts of t h e Spirit. I u n d e r s t a n d a m e a s u r e i n t h e efficacy

of these

gifts. F o r n o t a c c o r d i n g t o m e a s u r e is G o d ' s gift the Spirit6

of

b u t in m e a s u r e a n d against m e a s u r e : in

the measure

o f grace, against t h e m e a s u r e of un-

r i g h t e o u s n e s s . F o r 'as sin a b o u n d e d , so grace a b o u n d ed

still m o r e ' . *

measure? abounded measure

Surely

Or

is m e a s u r e

against

still m o r e ' . of

sin?

and

here

not

above.

against

For

Rm 5:20

'grace

Was grace

only

above

the

No indeed, not

only

above

the

m e a s u r e of sin b u t also a b o v e t h e m e a s u r e of grace. G r a c e a b o u n d s b o t h against and a b o v e t h e m e a s u r e of

unrighteousness,

as

grace

abounds

above

the

m e a s u r e of grace b u t n o t against it. F o r w h e r e o n e a b o u n d s , t h e o t h e r also m u s t necessarily a b o u n d still m o r e , a n d m o r e a b u n d a n t gifts m u s t b e given t o o n e who

has

measure,

in

a b u n d a n c e . This m e a s u r e is a

pressed

down

and

shaken

'good

together

and

spilling o v e r ' . * T h e r e seems t o b e a spilling over,

Lk 6:38

w h e n n o t o n l y necessities are s u p p l i e d b u t luxuries are m u l t i p l i e d . A m o n g t h e gifts of t h e Spirit, s o m e facilitate, s o m e t e a c h , s o m e delight or h e a l or a d o r n or cheer. H o w d o graces so p l e n t i f u l n o t spill over? But e n o u g h has n o w b e e n said a b o u t t h e n u m b e r , measure

and

weight

of

the

diadem

his

mother

f a s h i o n e d f o r King S o l o m o n . F o r she invests h i m as it w e r e w i t h a garland of glory, while she j o i n s t o g e t h e r t h e h u m a n i t y h e a s s u m e d f r o m us a n d t h e divinity he revealed t o us. Y o u see in w h a t a d o w r y of graces this

diadem

diadem head',

with says

consists. But w h a t graces? the

Book

'Wisdom of

connection will

Proverbs,

give

to

has a your

'increases

of

graces'.* T h e F a t h e r gives a n d t h e m o t h e r c r o w n s . She herself c r o w n s , b e c a u s e she believes, b e c a u s e she

Pr 4:9

270

Gilbert of Hoyland e n c o m p a s s e s , b e c a u s e she c r o w n s as a M o t h e r . T h e C h u r c h , g o o d J e s u s , a d o r n s y o u w i t h herself, c l o t h e s

Eph 6:15

y o u w i t h herself, shoes y o u w i t h h e r s e l f , * a n d w i t h herself m a k e s a c r o w n f o r y o u r h e a d . Her s h o e i n g is f o r t h e j o u r n e y , her c r o w n i n g f o r j o u r n e y ' s e n d . H e r e is a surprising m e t a m o r p h o s i s , f o r a f t e r a n y a c c u m u l a t e d d u s t has b e e n s h a k e n o f f , shoes are t r a n s f o r m e d

Ezk 24:23

into a crown!* 6.

' O n t h e d a y of his b e t r o t h a l a n d his j o y f u l -

ness.' N o t i c e t h e o r d e r . O n e a n d t h e s a m e is t h e d a y of his b e t r o t h a l a n d his c r o w n i n g . If y o u r e c o g n i z e this, Jo 13:17

y o u are h a p p y if y o u observe it.* Y o u c h a n g e t h e o r d e r , if y o u seek y o u r b e t r o t h a l b e f o r e y o u r c r o w n ing, if y o u w o u l d b e b o u n d t o Christ f o r p l e a s u r e a n d r e p o s e b e f o r e y o u c o n q u e r w i t h Christ. S u c h is a felicitous b u t a d i s o r d e r l y a n t i c i p a t i o n , if y o u c h o o s e t o have t h e b r i d a l c h a m b e r f u r n i s h e d f o r y o u b e f o r e y o u r t r i u m p h , if y o u claim j o y b e f o r e toil. O n l y o n e d a y has b e e n a p p o i n t e d f o r t h e s e t h r e e : t h e d i a d e m , t h e b e t r o t h a l , a n d t h e j o y f u l n e s s of h e a r t . A n d w h a t is t h e h e a r t of o u r S o l o m o n ? ' Y o u are t h e b o d y of

1 Co 12:27

C h r i s t ' , says Paul, ' a n d individually its

members.'*

H a p p y i n d e e d is a n y m e m b e r w i t h this h e a d , b u t w h o e v e r is his h e a r t is a m o n g t h e f o r e m o s t m e m b e r s . Consider w h e t h e r t h a t p e r s o n is n o t t h e h e a r t w h o is c h e r i s h e d in t h e ventricle o f G o d ' s secrets, in t h e vital w a r m t h of his a f f e c t i o n s , in t h e c e n t e r of his designs. Mt 15:19. Lam 9, nn. 24, 25

F o r ' f r o m t h e h e a r t c o m e f o r t h designs', n o t a c t i o n s . * R i g h t l y t h e n is h e t h e h e a r t w h o is set in t h e c e n t e r of spiritual t h o u g h t s , in t h e richness of graces, in a k i n d of ventricle of t r u t h , in t h e w o m b of w i s d o m whose

symbol

is

Solomon.

In

effect, either

the

C h u r c h or a n individual soul, b u t o n e a n d t h e s a m e , is all t h r e e : c r o w n a n d h e a r t a n d b r i d e ; a c r o w n u p o n his h e a d , a b r i d e f r o m his side, t h e h e a r t in his b r e a s t ; t h e c r o w n on t o p , t h e b r i d e a t his right h a n d , t h e h e a r t w i t h i n h i m . W h a t h e r e is n o t a r r a n g e d t o perf e c t i o n ? W h a t is n o t in readiness for a w e d d i n g f e a s t ? G o h e n c e , o u r ' d a u g h t e r s of S i o n , a n d b e h o l d ' , that you

also m a y

pass i n t o t h e a f f e c t i o n of his

h e a r t , i n t o t h e grace of his b r i d e , i n t o t h e b e a u t y of his d i a d e m . D o n o t t a k e p r i d e in a n e m p t y n a m e . Be

Sermon

Twenty-One

271

w h a t y o u a r e said t o b e , d a u g h t e r s of c o n t e m p l a t i o n . Let y o u r p r a c t i c e b e a w i t n e s s of y o u r title. F o r t h e d a y of y o u r b e t r o t h a l is a f e a s t d a y , o n e w o r t h y t o w e l c o m e G o d , a n d it r e a c h e s f r o m o u r d a y t o o n e m o r e festive still, a w e d d i n g d a y , a d a y on w h i c h n o writ of divorce is given, n o s e p a r a t i o n i n t e r v e n e s , a day on which the Bridegroom does not depart on the longest j o u r n e y which

the

n o r even o n t h e s h o r t e s t , b u t

on

B r i d e g r o o m , Christ J e s u s , r e m a i n s ever-

m o r e at h o m e , f o r h e lives and reigns w i t h G o d t h e F a t h e r a n d t h e H o l y Spirit f o r ever a n d ever. A m e n . 7

NOTES ON SERMON TWENTY-ONE

1. No indication of G's audience occurs until vide and adde in par. 4, with videtis towards the end of par. 5 ; the first half of par. 6 is in the second person singular, the last third in the second person plural, addressed to nostrae filiae Sion. What was probably written by G. for one individual shows adaptation, perhaps for a final profession o f nuns. 2. Reading et mirabiliora with Mab., mss. Paris 6 9 0 5 , Troyes 4 1 9 ; Migne: in mirabiliora. 3. Reading et admiratores with Mab., mss. Paris 6905, Troyes 4 1 9 ; Migne: ad admiratores: see Lam 251, n. 53. 4. astiterunt; Mab, Migne, mss. Paris 6 9 0 5 , Troyes 4 1 9 : astat. 5. Reading affectu with Migne and Paris 6 9 0 5 ; Mab., Troyes 4 1 9 , Laon 59: effectu. 6. I have underlined efficacy and gift to bring out G.'s distinction, and restored the negative to the t e x t o f J o 3 : 3 4 . 7. Bernard frequently refers to the angels in his Sermons on the Canticle (SC 5, 7, 19, 27, 30, 31, 39, 4 1 , and so on); cf. E. Boissard, 'La doctrine des anges chez S. Bernard,' S. Bernard Theologien, ASOC 9 (1953) 11-135, and 'S. Bernard et le Pseudo-Aréopagite', RTAM 26 (1959) 214-63. On angels, see the article by Joseph Durr, 'Anges' in DSp 1 (1936) 580-625, and on 'Cor et cordis affectus' see DSp 2 ( 1 9 5 3 ) 2 2 9 4 , article by Jean Châtillon.

272

SERMON 22 THE EYES OF A DOVE

The Bride ascends to his vision and discerns what is good. 1. The Bridegroom increases his praise as the Canticle proceeds. 2. The bride has the eyes of doves in her purity of intention. 3. She avoids evil intentions in her own actions and a perverse interpretation in the actions of others; prudence of the flesh and of the spirit are incompatible. 4. She cannot judge herself or another because of the graces and gifts which lie hidden within. 5. The simplicity of a dove is a mystery within. 6. Virtues are divided into exterior, interior, and intimate. 7. Mysteries hidden from man should be treated with reverence. HOW

BEAUTIFUL

YOU

A R E , MY L O V E ,

HOW

BEAUTIFUL! YOURS ARE THE EYES OF DOVES, APART FROM WHAT LIES H I D D E N WITHIN.*1

T

he Bridegroom is not afraid that she whose beauty he extols for himself so vividly will be puffed up with the gusts of his praises and jettison her humility. Beneath a great desire to please often lurks the fear of displeasing and too intense a devotion lessens and robs one's peace of conscience. What wonder is it, then, that the Bridegroom compliments her on her beauty and with flattering words calms her affections, which fear has troubled? For why should any human soul not fear its own ugliness, when it has been joined in 273

Sg4:l

274

Gilbert of

Hoyland

marriage with our S o l o m o n ? T h e bride heard t h a t in the d e p t h of his glory he was m o r e h a n d s o m e t h a n usual in his diadem, on t h e day of b e t r o t h a l and of gladness of heart; so rightly she could fear rejection, if she l o o k e d t o the cause of her ugliness and abjection. It was fitting t h e n that, once reassured, she should take courage and t h a t the alacrity of m i n d i m p a r t e d to her should suffuse her features w i t h a lively w a r m t h . F o r cheerfulness of mind adds m o s t to the fair c o u n t e n a n c e of all one's life and w o r k .

Sgl:14

T h e r e f o r e t h e Bridegroom addresses his beloved in this w a y : ' H o w fair y o u are, m y beloved!' A l m o s t identical w o r d s were s p o k e n above in earlier verses: 'Behold y o u are fair, m y beloved, b e h o l d y o u are fair.'* T h e r e is little d i f f e r e n c e b e t w e e n 'Behold y o u are fair' and 'How fair y o u are'. In each, her b e a u t y is extolled and t h e repetition only proves that the c o m p l i m e n t is deserved. But to the best of m y knowledge a slight distinction is here suggested. Where he says: 'Behold y o u are fair', he is concerned only with b e a u t y , b u t here he alludes t o its surpassing quality: ' H o w fair y o u are, m y beloved, h o w fair!' in the f o r m e r verse there is a simple recognition of b e a u t y suddenly noticed, whereas here there is w o n d e r at its surpassing quality. In t h e earlier verse he acknowledges h o w b e a u t i f u l she is; here he rejoices that she is so b e a u t i f u l . F o r this verse is p r o n o u n c e d with the greater conviction and passion of a mind surprised and the m a n n e r of speech b e t r a y s the e m o t i o n of a mind overjoyed: ' H o w fair y o u are, m y beloved, h o w fair!' Indeed as the Canticle proceeds it is right that m o r e perfect verses b e sung t o the bride. So m u c h f o r m y distinction b e t w e e n similar s t a t e m e n t s . But the required i n t e r p r e t a t i o n of the bride's b e a u t y has b e e n developed at length and with accuracy in t h e p r o p e r place. W h e t h e r the a u t h o r is m o r e r e m a r k a b l e f o r learning or f o r eloq u e n c e I k n o w n o t , b u t t h e m a t t e r in the pages of his homilies it ill b e c o m e s m e t o t u r n over for discussion, p a r d o n me, even w i t h m y little finger. 2. This m u c h , however, should b e carefully observed, t h a t a f t e r a general c o m m e n d a t i o n of her

Sermon

Twenty-Two

275

beauty, when the Bridegroom is about to sketch her individual features, he begins first with her eyes. Wisely indeed since 'if the eye be simple, the whole b o d y will be full of light'.* Therefore he compares her eyes to those of doves so that, according to the teaching of the Gospel, he may show that 'his beloved is as simple as a dove'.* In fact, the simple eye of one's intention throws light on the whole b o d y '

°

Mt 6:22-23. Lam 195, n. 166. Mt 10-16 See Morson, 162-3, White 144-5,

' o n

of one's work and insures that deeds which of themselves could shine before men would shine

before G o d . * F o r when a good deed shines outwardly, but the spirit does not intend the goodness of the deed, it is like a blind eye in a b o d y full of light. The deeds themselves are sometimes good of their kind and useful to others, but the goodness of the deeds does not reflect on the doer because he does not have a simple eye in performing them. They are deeds of darkness, because they lack the light of a pure intention. G o o d then is a simple eye, for it has no share of darkness and makes bright the whole body of man's behavior. The eye is either wholly dark or wholly light, or it has some admixture of darkness. It is wholly dark, when it intends an evil deed for the sake of evil; it is wholly light when it intends a good deed only for its goodness. But when, in a good deed, the intention is directed not only to the good but also to some other end, or when, in a deed that is not good, the good which was believed to be present is loved mistakenly, to some extent the eye is clouded and is not clear with unspoiled simplicity. What is to be said when a good deed is alleged and not that good but something entirely different is intended? Shall that eye be called wholly dark or to some extent clouded? To me it seems rather to be wholly dark. For even if some light is detected in the deed, still none is recognized in the intention. But how is an intention good which does not choose the good? Or how is it simple, when it hides itself under the cloak of good? In .the eyes of the bride, however, both are commended, simplicity and spirituality. Therefore hers are called the eyes of doves. Appropriately, too, in

the

dove.

„,. , , ^ , , , .

Mt 5:16,

Jo 1:32

Mk

1:10,

276

Jn 8:12

Gilbert of Hoyland

his beloved does he first commend the light, that he may show her resemblance to himself, for he is himself called the light of the world,* and in him there is

1 Jnl:5

no darkness.* In the creative work of the six days,

Gn 1:3

light is said to have been created first of all,* and when the bride's beauty is portrayed, mention of light is fittingly introduced in the first place.

Sg 2:13-14

3. 'Yours are the eyes o f doves.' Why do you assume that you are the bride, when you know not how to possess the eyes of a dove? However good your deeds may have been, if your intention is not pure, you congratulate yourself in vain on your beauty. How are you beloved, when you are not beautiful? But how are you not an enemy, you who malign what is holy?* To malign what is holy is to malign what is good, whether it is one's own or that of another; you malign your own good when you do not see goodness itself, and you malign another's good when you entertain empty suspicions of that good. A wrong intention and an unfavorable interpretation—each is malicious, each is venomous, each false, having nothing in common with the nature of doves. The eyes o f doves are those which neither wish to be deceived nor know how to deceive. Do you not know that your Bridegroom is Truth? How will he say to you: 'My dove, my beloved!'*

Sg 2:14; Sg 5:12

when you do not rejoice in simplicity? 3 Simplicity is the beloved of truth; therefore truth consorts with the simple. 4 In our text, the Bridegroom praises the simplicity of his beloved with the words: 'Yours are the eyes of doves'. Wide-eyed simplicity is good, for it closes its eyes to pretence yet is not blind to the truth. The dove is a 'rare bird on earth' 5 today and if anywhere it flocks together in numbers, it is well hidden, 'lurking in the clefts of the rock, in the nook of a wall' and 'above streams of water'.*

Is 34:15

darkened! Who does not pursue the crafty ways of the world, who does not rejoice to profit from them who would not love to master them, or would not at least wish them to be attributed to himself? Who is not.ashamed of dove-like eyes? Who does not boast o f having the eyes of a k i t e ? * 6 If

Ps 73:3, Ps 21:17

Sermon

Twenty-Two

277

y o u wish t o b e called Christ's b e l o v e d , w h y d o y o u act w i t h ' t h e w i s d o m o f t h e flesh w h i c h is h o s t i l e t o G o d ' ? * O r w h y d o y o u t r y t o purge t h e i r animosities,

Rm 8:7

t h a t y o u m a y establish in y o u r s e l f b o t h t h e w i s d o m of t h e flesh a n d t h e w i s d o m of t h e spirit? ' A little y e a s t sours all t h e d o u g h . ' * W h a t will h a p p e n t h e n , w h e n

1 Co 5:6

t h e r e is m u c h yeast a n d little d o u g h ? W h a t fellowship can t h e r e b e b e t w e e n t h e l a w of c o v e t o u s n e s s a n d t h e l a w of c h a r i t y ? T h e f o r m e r s h o u l d n o t b e associated

with

t h e l a t t e r , since greed c a n n o t

be

s u b j e c t t o love.* F o r w i s d o m of t h e flesh is either opposed

and

hostile

to

the

law

of

God

or

Rm 8:7

it

perishes a l t o g e t h e r a n d is n o u g h t ; it e i t h e r defies t h e law of G o d or it dies. It can be c u t d o w n , so t h a t it ceases t o exist a l t o g e t h e r ; it c a n n o t b e c u t d o w n t o size, so as t o yield t o t h e law. Y o u are c h o o s i n g t h e n t o have b o t h y o u r lips a n d y o u r heai;t p r a c t i s e d in t h a t k i n d of w i s d o m w h i c h can b e n e i t h e r associated w i t h n o r j o i n e d t o t h e law of G o d . ' W i s d o m of t h e spirit is life a n d alive,

for

it

p e a c e . ' * W i s d o m o f t h e spirit is

enjoys

both

the

present

life

Rm 8:6

and

t h e life t o c o m e . But w i s d o m of t h e flesh is operative o n l y in t h e p r e s e n t life, d e s t i n e d t o have n o place in the

life

to

come.

covetousness The

one

For neither need

exists in hell, b u t

wisdom

is p e a c e , t h e

nor

for

crucifixion.7

other

strife. A n d

peace is t o t h e p o i n t , f o r w h e n w i s d o m devoid of peace, wisdom b e c o m e s Such wisdom

use

only

becomes

null a n d void.

Christ links w i t h t h e b e a u t y of t h e

bride. S u c h w i s d o m

is p o r t r a y e d

in h e r

dove-like

eyes, f o r her w i s d o m r e f l e c t s s i m p l i c i t y a n d spirit u a l i t y , b e c a u s e in t h e figure of a d o v e t h e h o l y Spirit

is usually

understood.*

Such

simplicity

is

n o t w o n t t o b e e m p t y , f o r m u c h h i d d e n grace lies concealed within. 4.

' Y o u r s are t h e eyes of doves, a p a r t f r o m w h a t

lies h i d d e n w i t h i n . ' A great m y s t e r y is t h a t , u n q u e s t i o n a b l y great, w h i c h o p e n l y e i t h e r s h o u l d n o t b e uttered

or c o u l d n o t b e u t t e r e d ; n o r c o u l d it be

figuratively

presented

in a simile as o t h e r

graces

are, b u t it is l e f t o n l y t o b e guessed at or i m a g i n e d b y t h o s e w h o p e r h a p s have similar e x p e r i e n c e s . 8

'Apart

f r o m w h a t lies h i d d e n w i t h i n ' , as if t h e o t h e r graces

Mt 3:16, Jo Mk 1:32 1:10, Lk 3:22,

278

Gilbert of Hoyland and gifts of t h e Spirit w e r e n o t w i t h i n . A n d h o w is

Ps 44:14

'all t h e g l o r y of t h e King's d a u g h t e r f r o m w i t h i n ' ? * In o u r t e x t , t h o s e dove-like eyes are w i t h i n , w h e r e simplicity o f f a i t h p u r i f i e s t h e h e a r t a n d gives light t o t h e eyes of t h e h e a r t , w h e r e n o t o n l y t h e eye b u t t h e

Ac 15:9, Eph 1:18, w h o l e i n n e r self of t h e h e a r t is said t o b e h i d d e n , * *P

But a l t h o u g h all i n t e r i o r g l o r y is f r o m w i t h i n as f a r as it is glory, a n d a l t h o u g h j u s t as in t h e o u t e r self so in t h e inner self s o m e things are m o r e i n t i m a t e t h a n others,

hidden

more

deeply

and

known

Beloved a l o n e , p e r h a p s s o m e things are

to

the

unknown

even t o t h e b r i d e herself a n d she is n o t f u l l y a w a r e of t h e gifts divinely c o n f e r r e d u p o n h e r . W h a t d o e s it m a t t e r , if their s u b l i m i t y b e h i d d e n , p r o v i d e d

her

h u m i l i t y is preserved? Y o u r m y s t e r y is f o r y o u , g o o d J e s u s , y o u r m y s t e r y is f o r y o u , a n d y o u a l o n e t a k e Is 24:16, Si 29:24

your

delight

in

the

hidden

gifts of

the

bride.*

W h y d o y o u n o t give us s o m e slight r e v e l a t i o n of t h a t h i d d e n m y s t e r y ? W h y d o y o u n o t p r e s e n t figuratively t h a t h i d d e n b e a u t y in w h i c h y o u delight? Y o u e n t i c e us all t h e m o r e t o seek it w h e n y o u say t h a t it lies hidden within; you

provoke

our curiosity

all t h e

m o r e b y s h r o u d i n g so great a m y s t e r y in silence. By y o u r silence y o u d r a w us all t h e m o r e . ' H o w great is the e x t e n t Ps 30:20

of this s w e e t n e s s ' , w h i c h y o u

consider

m u s t b e h i d d e n , as l o n g as y o u d o n o t e x p l a i n i t ! * W h a t e v e r it is, it lies h i d d e n w i t h i n ; b u t f r o m these hidden

recesses

breathes

the

sweetest

fragrance.

S o m e h o w w h i l e I guess t h a t it is w o n d e r f u l l y s w e e t , I a l r e a d y sense t h a t it is w o n d e r f u l l y s w e e t ; a l r e a d y t h e affections

have

weighed

what

the

understanding

c a n n o t pierce. T h i s is s t o r e d w i t h t h e b r i d e a n d sealed in h e r t r e a s u r e c h e s t ; t h e Beloved a l o n e m a y e n t e r t h e r e a n d u n r o l l t h e m y s t e r i e s of h e r h i d d e n g l o r y . 5.

This m u c h h o w e v e r I d o say, t h a t it is n o t

easy t o d e f i n e a n y o n e ' s v i r t u e f r o m o u t w a r d indications. F o r ordinary,

often when the

mysteries

the

c o l o r s o n e carries are

within

are

extraordinary.

T h e r e f o r e w e s h o u l d so praise m a n i f e s t virtues as t o add a f t e r each this o b s e r v a t i o n :

'apart f r o m

that

w h i c h lies h i d d e n w i t h i n . ' In o u r t e x t , c o n s i d e r this dove-like s i m p l i c i t y c o m m e n d e d in t h e b r i d e a n d of

Sermon

Twenty-Two

279

w h i c h w e are speaking. H o w g r a t i f y i n g , h o w gentle and a g r e e a b l e it is in itself; y e t it has g r e a t e r treasures s t o r e d w i t h i n a n d , so t o s p e a k , its very m a r r o w c o n tains a g e n t l e secret. D o y o u ask w h a t t h a t is? I have already

confessed,

a n d if y o u wish

t o hear it a

second time, I confess that I do not know. I could r e c o m m e n d this d e v o u t simplicity t o y o u a n d e x h o r t y o u t o e m u l a t e it, b e c a u s e it c o n t a i n s a n d p e r h a p s b e s t o w s so i n e x p l i c a b l e a n d gentle a m y s t e r y . B u t if I t r y t o u n r a v e l t h e m y s t e r y either b y e x p e r i e n c e or by

conjecture,

I might

hidden and

concealed.

Bridegroom

mentions

praise

of

his

perhaps But

reach

something

will t h a t b e w h a t

the

in so involved a w a y in his

beloved?

No

matte* what

hidden

t r e a s u r e I shall b e able t o dig o u t , s o m e t h i n g will still lie b u r i e d w i t h i n . It lies h i d d e n in d e e p d a r k n e s s and is n o t accessible e i t h e r t o our p e n or t o o u r p u r s u i t . I shall r e s p e c t t h e v e r y silence of so great a m y s t e r y . F o r a l t h o u g h it has n o t b e e n g r a n t e d t o k n o w precisely w h a t it is b e c a u s e it is c l o a k e d in silence, t h e r e is evidence e n o u g h t o believe it is s o m e t h i n g exceptionally

gentle

and

pleasing

to

the

Bridegroom.

T h o u g h its n a t u r e c a n n o t b e t r a c e d , its greatness can b e guessed, if o n l y f r o m t h e f a c t t h a t it was n o t p e r m i t t e d t o u t t e r a w o r d so h i d d e n . 6.

However, that I may

s e e m t o have s p o k e n

s o m e w o r d a n d n o t t o have b e e n w h o l l y silent—for y o u insist o n this—listen t o w h a t I t h i n k can b e said w i t h o u t c o n t r a d i c t i o n on this s u b j e c t ; w h e t h e r it fits our t e x t is f o r y o u t o j u d g e . V i r t u e s b y t h e i r very n a t u r e are l o c a t e d i n t e r i o r l y i n t h e

spirit, b u t in

p r a c t i c e s o m e are d i r e c t e d t o w a r d s o u t w a r d things, whereas some

exercise their p o w e r i n t e r i o r l y . T h e

n a t u r e of t h e f o r m e r virtues resists t h e lures of t h e flesh,

while t h e n a t u r e of t h e l a t t e r e m b r a c e s the

secrets of spiritual delights. T h e f o r m e r n a t u r e either flies

from

occasions

of

temptation

or

represses

w a n t o n a f f e c t i o n a n d m u s t toil at a j o u r n e y m a n ' s j o b w h i c h , h o w e v e r necessary f o r t h e p r e s e n t , is n o n e t h e less i r r i t a t i n g ; t h e l a t t e r e n j o y s an

occupation

w h i c h o f f e r s n o t o n l y g r e a t e r r e w a r d b u t also g r e a t e r distinction.

While

the

former

scans

outward

ap-

280

Ps 138:11

Si 21:8

2 M 5:16. Lam 172, n. 15

Gilbert of Hoy land

pearances with simple gaze and dove-like eye, it is filled with loathing or scorn; the latter with more searching gaze ranges through heavenly appearances to catch more fire from these horizons. So we can formulate some such distinction and say that some virtues are outward, others more inward, others inmost. For some withdraw themselves from things of the flesh, others attend to things spiritual, while others already attain some firstfruits. The first restrain themselves from the world's charm which they scorn; the second are still composing themselves for what they spiritually desire; the last, or rather the inmost, already enjoy what they eagerly desired. O God of goodness, what light and delight exist in those hidden recesses, what transport in those inward depths! Would that such recesses might enclose me, that I might sing the verse of the psalm: 'This night is my illumination in my delights.'* 7. Look, now I have touched upon something hidden at this last step and perhaps it is this or something similar which the Bridegroom intended. For the rest I wish to bow before mysteries; for it is not right in a glib talk* to lay bare the secrets of prayer and with the unhallowed hands of the tongue to unroll the delicately wrapped scrolls of the Holy of holies and to handle the hidden manna, stored in the golden urn, in the Ark, in the Holy of holies, that the inquisia n ( j j e s s wQjthy e y e m a y be kept from such a vision, 9 the eye which knows not how to be dovewhat it is. And to what rather than to manna shall I compare our secret? Manna is a sweet food from heaven, but you see how secretly it is hidden in the urn, in the Ark, in the Holy of holies, that the inquisitive and less worthy eye may be kept from such a vision, 8 the eye which knows not how to be dovelike, which is not directed by devout belief and pure intention. However we invite you, brethren: embrace holy simplicity, repose cff mind, pure meditations, free prayer, for in such vessels and so to speak, in the ark of holy meditation and in the interior urn of prayer, 1 0 there is set for us a divine nourishment and that portion of glory of which we read: 'I shall be

Sermon

281

Twenty-Two

filled when your glory appears.'* May its plenitude confer upon us eternal life, through Jesus Christ, to whom is honor and glory for ever and ever. Amen.

Ps 16:15

NOTES ON SERMON TWENTY-TWO

1. In par. 3, a long apostrophe in the second person singular, addresses the Synagogue rather than an individual; the last three paragraphs are in the plural, to his brethren probably: quaeritis . . . vultis . . . vobis . . . vos, par. 5; vos videritis, par. 6;vos fratres, par. 7. 2. Bernard, SC 40, noted by Mab., specifically SC 40:4, and 45:1-3, 6; see also William of St Thierry, Cant. S 1, St. 8:90, CF 6 (1970) 73-74. 3. Mab: quae simplicitate non gaudes? The clause is omitted by Migne. 4. Pr 3:32. See Jean Leclercq, 'The Monastic Tradition of Culture and Studies', ABR 11 (1960) 121-129, on simplicity of heart. 5. Juvenal, 6:164; in his 'Legend of bad women', Juvenal speaks of a good woman, rara avis in terris, a rare bird on earth, rare but real like a black swan. Bernard (In circumcisione domini SBOp 4:291:7) says of discretion: omnino rara ista avis est in terris. For the popularity of Juvenal in the Middle Ages, see Friedlander's Essays on Juvenal, trans. John R. C. Martyn (Amsterdam: Hakkert, 1969) 54-57. 6. The kite, milvus, a thief; see White, p. 103. 7. Lk 16:24; Mab, mss Paris 9605, Troyes 419: opus\ Migne, opes. 8. See Miquel, p. 154. 9. Reading ab hujusmodi aspectu with Mab, mss Paris 9605, Troyes 419; Migne: aspectus. Lam 84, n. 2. 10. See Leclercq, 'Otia Monastica', 112:53; for meditation and prayer as a pair, see Lam 185, nn. 95, 101.

282

SERMON 23 DISCERNMENT IN WISDOM

The bride ascends to His Wisdom and discerns what is good. 1. /Is the eyes of the Church are prophets, apostles, interpreters, teachers, however blind some moderns may be, so her locks are the flocks of disciples. 2. The locks of the Church cling to the head, which is a mount of witness. 3. The daily life of the Cistercians is a white martyrdom, a mount of witness to Christ. 4. A religious without fruit is condemned by the fruit of those rooted in Christ. 5. The cairns of witness of the martyrs and saints encourage our cowardice. 6. The teeth of the Church are prelates who crop the vices of others, though some others bite back. 7. Prelates also break crusts for the weak, and must be clean and without reproach. 8. Be washed here in a pool of water rather than there in a pool of fire; here let our chief business be meditation, for there our only business will be contemplation. Y O U R H A I R IS L I K E A F L O C K O F G O A T S T H A T H A V E C O M E UP F R O M M O U N T G I L E A D . Y O U R TEETH

ARE

LIKE A FLOCK

OF SHORN

EWES

T H A T H A V E C O M E UP F R O M T H E W A S H I N G * 1

T

hese compliments, as meant for the Church. discussed her spiritual eyes are spiritual, are 283

you well know, are The previous sermon eyes. But since her they also rare? See

Sg4:12

284

Rv 4:6

Gilbert of

Hoyland

how her whole body 'front and back is full of eyes'.* Her eyes are the prophets, her eyes are the apostles, for they either foresee the future or proclaim the past. Her eyes are the interpreters of prophets and apostles and the teachers of the peoples; thanks to their ministry, we see and discern both the spiritual aids and the stumbling-blocks of the soul.

But I know not whether all who hold the ministry of the eye make good use of it. Blind leaders not only Lk 6:39 of the blind* but also and more unworthily of those who have eyes, do they not seem to possess the position and the beauty of the eye but to lack its power? Would that this lack were their only fault, that they lacked the power of providing good things and were blind to common gains, if only they were not crafty for private profit. As it is, they are both blind and cunning: blear-eyed toward the gains of the Church, sharp-eyed toward their own gain. How is he the eye of a dove, who does not serve the dove, does not see for the dove, does not provide for the dove, who does not lead but rather misleads the dove, the Church, and so far as lies in him ensnares her by bad example? Of such Paul says: 'All seek their own interim 2:21 ests, not those of Jesus Christ.'* Such men occupy a position and subvert it in practice. On the contrary, others who do not hold the position of the eye by promotion, usurp it by presumption. Their number is legion. Among the number of disciples at this moment, in your opinion, who does not in his own judgement, as if presiding over a tribunal, criticize, correct and chastise the actions of superiors? Such fellows are no longer the eyes of the members but the eyes of the eyes, as if the wings and feathers on the body of a dove should wish to guide the line Lam 16, nn. 65, 66 of vision of its eyes.*

Eph4:16

I do not wish to press the point overmuch, brethren, lest I should seem to be disturbing you. Be content with your lot.* In the dove's body nothing whatever lacks its function, nothing lacks honor, and whichever members are hidden possess the greatest honor. In our text, even the locks of the bride have

Sermon

Twenty-Three

285

t h e i r o w n h o n o r . F o r if h e r eyes are h e r prelates, what

are

meant

by

her locks b u t

her

disciples?

G o o d i n d e e d are her disciples, if like h e r l o c k s t h e y s h o w t h e m s e l v e s m a n a g e a b l e , c o m p l i a n t t o every n o d of their m a s t e r as t o a gust o f w i n d , g r a c e f u l a n d r e f i n e d b y spiritual exercises,* a l m o s t w i t h o u t b o d y and u t t e r l y w i t h o u t

Lam 171, n. 3

flesh, so insensitive t o every

insult t h a t t h e y d o n o t feel t h e snip o f a b a r b e r ' s scissors! 2 T h e y e n d u r e t h e p a n g s of s u f f e r i n g o n l y if they

are

plucked

from

the

head

to which

they

b e l o n g ; f o r , d e a d t o pain in t h e rest of their b o d y , t h e y r e t a i n vital s e n s a t i o n o n l y at t h e p o i n t at w h i c h t h e y are j o i n e d t o t h e h e a d f r o m w h i c h t h e y g r o w . Because t h e y are close t o t h e b r a i n , w h e r e w i s d o m is said t o have its a b o d e , t h e y strive, as it w e r e , t o e n t e r i n t o its i n m o s t secrets. T o b e s u m m o n e d t o e x t e r n a l cares o n w h a t e v e r p r e t e x t is f o r t h e m t o b e p u l l e d o u t of t h e h e a d , as it w e r e , b y t h e very r o o t s . As for t h o s e w h i c h d r o p f r o m t h e h e a d w i t h o u t a n y feeling of pain, h o w c a n t h e y b e s u p p o s e d t o have b e e n b o r n or rooted there? 2.

T o see in t h e t e x t t h a t t h e b r i d e ' s hair d o e s n o t

d r o p o u t b u t grows o u t , hear w h a t f o l l o w s : ' Y o u r hair is like a f l o c k o f g o a t s t h a t have c o m e u p f r o m M o u n t G i l e a d . ' ' L i k e a f l o c k of g o a t s ' s e n t o u t t o p a s t u r e o n a high p l a t e a u , t h e y are always c l a m b e r i n g u p like g o a t s , 3 w i t h n o taste f o r l o f t y t h o u g h t s b u t aware of t h e w e a k n e s s of t h e f l e s h . * F o r p r i d e falls

Rm 11:20

of itself; h u m i l i t y rises.* T h e r e f o r e [ t h e y are] 'like

RB 6:6-7

goats' b e c a u s e t h e y always seek t h e heights, while keeping

an

eye

on

their i n f i r m i t i e s . A n d

rightly

do they 'ascend f r o m M o u n t Gilead' and only

on

' M o u n t G i l e a d ' , f o r it m e a n s t h e ' M o u n d of Witness'. A n d w h o is t h a t b u t Christ, u p o n w h o m all t h e testim o n i e s of t h e p r o p h e t s have b e e n piled, f o r t o h i m t h e P r o p h e t s a n d J o h n and t h e F a t h e r a n d his o w n w o r k s b e a r witness?

This m o u n t is t h e h e a d o f t h e

Church. D o n o t fall f r o m this m o u n t , if y o u a r e a hair. W h y d o y o u t h r e a t e n t o b e s e p a r a t e d f r o m us a n d t o b e p l u c k e d f r o m t h e f l o c k of t h e r e m a i n i n g locks? Will y o u r fall inflict b a l d n e s s on t h e C h u r c h ? S h e

286

Gilbert

ofHoyland

Ga 5:9

cannot suffer baldness, for her hairs are all numbered.* It was to the Synagogue that the threat was made by Isaiah: 'Instead of curled locks there will be baldness.'* The locks of the Church are curled, always recoiling to her head, encircling it in friendly embrace, striving to enter the secrets of her head. Therefore her hairs do not tumble from but ascend from Mount Gilead, accumulating for their own imitation ever greater examples of Christ's works. 5 Would that all my works might bear witness to the faith which I have in Christ* and, heaped up by constant progress, might build for me a mound of ascent. How few stones of this witness I have assembled for myself!* I fear indeed that I have even gathered many for the opposite purpose. For consider: do they not seem to you to have gathered evidence not for the faith but against the faith, those whose lives are such that they seem to belong to some faith other than the christian? How many do we see of whom it can rightly be said: these do not conduct themselves as men who believe they were redeemed by the blood of Christ, who hope for another life, who fear the judgement to come, and who profess that the precepts of the Gospel were at last given by God? May but few such testimonies be discovered near me; I would prefer that there were none, lest a little leaven spoil the whole mound of faithful works.*

Lam 170, 6

3. Well, brothers, to boast a little of the common store, since I cannot boast of my private store, if you regard the order of your whole life and the round of regular observance,* you will see that the mound of good witness which you are building together is not

Mt 10:30 Is 3:4

1 Tm 5:10

Jos 24:27

Is 5:1

negligible. For starting with nocturnal vigils, which with unwearying affection you savor as the first-fruits, if from the beginning of the night watches you pour out your hearts like water in the sight of G o d , * if, I say, you should wish to review in sequence from the beginning the steps of your divine way of life, what will you find there which does not speak of discipline, is not in harmony with our faith, does not either chasten the body or elevate the mind or guide the

Sermon

287

Twenty-Three

the mind once elevated?* At psalmody, how great is

Lam 170, nn. 2, 3;

the discipline of the body! How much greater is the discipline of the mind, in some who do not allow the mind to stray in the slightest way, or only in the slightest way, from the meaning of the words! For they either keep the mind tied to the very words of the chant or release it for related but never for alien themes. If the mind should stray—for the human mind is prone to wander—with what a reproach they at once correct it and exact of themselves a penalty for this delay. But not even the intervals at night between the hours of common prayer are unoccupied. O God of goodness, how unlike night is that hour of the night, how that night is an illumination in delights!* Those prayers are made in private but they make petition for nothing private. The voice is indeed more subdued but the mind is more intent and silent prayers are full of inspiration. Often indeed passionate prayer* outstrips the voice; it neither needs nor uses words, for it is borne on the wings of pure and full affection. Love alone, beating on the ears of the Lord, disdains the sound of articulate words, which though they spur the beginner only impede one whose prayer is perfect. What follows after? At the morning hours they take up their prayers afresh, they flock to confession, and with modest but open disclosure they wash away even the slightest faults.* Not that they think it a slight fault, if they waver from Christ in the least remembrance. Any possible suggestion from the malice of their wily foe they charge against themselves like judges biased against themselves, while they consider it a fault of their own, though they were only troubled by the vain effort of another's deceit.

^iZTn'lll

What of the daily manual labor, by which the body is both sufficiently exercised and frugally fed? Not they alone eat from their manual labor, but from their slender reserve they share with the needy, that they also may experience distress, provided others have plenty. At some intervals they lighten their toil, but in a weary body their affection is fervent. There

^jg.^ ^am 172, nn. 11, 12,

Ps

Lam 191, nn. ^^^'

Lam 193, n. 156

288

Lam 174 n. 26; 175 nn. 27, 31

Lam 194, n. 160

Lam 176, n. 37

Ps 92:5

Is 5:1. Lam 196, 169

Lk 13:7

Gilbert of

Hoyland

silent tears flow copiously, lament is heard, sighs break forth, so that if perhaps those who sit near are cold themselves, they may catch fire from the sparks of their neighbors.* What of their heeding the Lord when they take no thought for tomorrow nor even for today, but cast all their care on the person in charge of them, seeking no reward but the kingdom of God? Now I had almost forgotten the daily chapter; every single day they submit to the judgement of the abbot for examination, as if brought before Christ's tribunal.* There each one is his own principal prosecutor, hastening to snatch from others the opportunity of self-accusation. What of their continual silence and their gravity of demeanor? Does it not lend charm to their whole way of life and clothe it, as it were, with the fair features of holiness?* Sleep itself bears witness to holiness, nor does it fail to add its exhibit to such a pile of evidence. For echoes of thought confess to Christ when the body is submerged in sleep. How can vivid phantasms of the whole day's proceedings fail to flit before the eyes of the sleeper and keep watch in his spirit? 4. Does it not seem to you that a great cairn rather than a pile of evidence is raised here, for these stones are not heaped indiscriminately but each is placed in a fixed order and in its own good time. Has this evidence not become all too trustworthy, because 'such holiness befits your house, O Lord'?* Would that the roots of my heart might grow thick over this cairn. The high mount of such a good life cannot be barren. The site is high and fertile, such as the prophet describes: 'My Beloved had a vineyard on a fertile hillside.'* Clearly a more plentiful yield of fruit is good evidence of fertile soil, just as the richness of the soil shows the poor quality of a tree when, contrariwise, the tree lacks fruit. Or is that tree not worthless which, occupying good soil, produces no satisfactory fruits, does not even produce any blossoms of great expectation? Perhaps that barren figtree which the Lord ordered to be cut down,* was condemned by the fertile vineyards close

Sermon

Twenty-Three

289

at h a n d . It is i n i q u i t o u s f o r s o m e o n e p l a n t e d in a h o l y w a y of life n o t t o p r o d u c e s o m e t h i n g h o l y a n d , alleging e x c u s e s , t o b e d i s h e a r t e n e d b y o t h e r s ' e x a m ple a n d t o plan in his h e a r t a d e s c e n t f r o m t h e place whence

others ascend. Let your

own

descent

be

e n o u g h f o r y o u , if s u c h is y o u r c h a r a c t e r . Why t r y t o pull d o w n t h e cairn of g o o d d e e d s w h i c h o t h e r s climb w i t h eagerness? W h y t r y t o c h a n g e t h e regular observances, c o m p l a i n i n g b o t h of their n u m b e r a n d of their strictness?* D o n o t h a m p e r t h o s e w h o are d o i n g well;

Lam 170, n. 5;

if y o u can, c l i m b u p y o u r s e l f . L e a r n of t h e h e i g h t a n d slope o f t h e m o u n t f r o m which

the

saints

ascended:

The

saints

'suffered

m o c k e r y a n d stripes a n d even chains a n d i m p r i s o n m e n t . T h e y b r e a t h e d t h e i r last, slain b y t h e s w o r d . T h e y w e n t a b o u t in s h e e p s k i n a n d g o a t s ' h i d e , destit u t e , a f f l i c t e d , ill-treated, w a n d e r i n g over deserts a n d m o u n t a i n s , a n d in d e n s and caves of t h e e a r t h ; and all t h e s e w e r e tried b y t h e w i t n e s s of f a i t h ' . * D o y o u see

Heb 11:36-39

w i t h w h a t t o r t u r e t h e i r f a i t h was t e s t e d , w i t h w h a t

Lam 198, n. 181

evidence it was t r i e d ? Is a n y t h i n g of t h e sort e i t h e r a s k e d or l o o k e d f o r f r o m y o u ? Y e t y o u r acts of w i t ness h e r e , of a lesser k i n d , are t r u s t w o r t h y e n o u g h , all the

more

trustworthy

since t h e y w e r e n o t

com-

m a n d e e r e d b y necessity b u t v o l u n t e e r e d b y f r e e will. L e t f r e e will t h e n b e f r e e will, a n d let it rely o n t h e right

of its first f r e e d o m ; let it s h o w itself f r e e t o

progress, n o t regard itself f r e e t o regress. L e t it recognize a d e b t t o necessity w i t h o u t feeling its y o k e . L e t it b e f r e e in g o o d , a n d n o n e t h e less f r e e f o r g o o d , b o t h t h e g o o d n e s s a t h a n d and t h e g o o d n e s s a h e a d ; b u t in w h a t lies b e h i n d , let it c o n s i d e r t h a t n o liberty is a l l o w e d . *

Ph3:13

Finally h e a r f r o m w h a t a m o u n t of w i t n e s s Paul a s c e n d e d : ' T h e Spirit himself b e a r s w i t n e s s t o our spirit t h a t w e are children of G o d . ' * W h a t a m o u n t in

Rm 8:16

this o n e witness! B u t did H e never b e a r w i t n e s s o u t w a r d l y ? ' G o d b o r e witness b y signs a n d w o n d e r s ' , says Paul, ' a n d various miracles, a n d b y gifts of t h e h o l y Spirit d i s t r i b u t e d a c c o r d i n g t o his o w n will.'* T h o u g h f o u n d e d on so great a m e m o r i a l of virtues a n d a t t e s t ing graces, Paul a d m i t s : 'I d o n o t claim t h a t I have

Heb 2:4

290

Ph 3:13

Heb 12:1-4

Ac 7:38; Ac 22.20

2 Co 4:7

Ps 43:22

Rm 1:17

Gilbert of Hoyland

the mastery already; but I do one thing: forgetting what lies behind I strain forward to what lies ahead.'* ' Let us also then, since we are surrounded by such a cloud of witnesses, lay aside every weight and the sin entangling us, and let us run with patience the race set before us, looking to Jesus the author and rewarder of faith, who for the joy set before him endured the cross, despising the shame, and is enthroned at the right hand of God. Consider him who endured from sinners such hostility against himself, that you may not grow weary or lose heart. For you have not yet resisted even unto blood.'* For the witness of those who shed their blood for the faith of Christ is called witness in a privileged sense, that is martyrdom. Consider first from what a mound of stones the first martyr Stephen ascended t o Christ, Whom all righteous souls also follow.* 'Like a flock of goats', says our text, 'that have come up from Mount Gilead.' They carried the treasure of faith in vessels of clay, but the loftiness of their courage was from God.* So they are described as ascending, because savage tortures did not so much break them as strengthen them to bear witness with great courage. What spirit have these men on earth, who cannot endure a single rebuke on the part of their superiors, however light and friendly, but at one rather severe word all the self-assured firmness of their good resolution melts away? Their witness, supported by so many trellises, can hardly stand upright, and yet the martyrs' witness, assailed by so many tortures, blossomed the more abundantly. Did not every new torture but add to the total of their testimony? Although they were threatened with death the livelong day and reckoned as sheep for the slaughter,* in everything they conquered and, as it were, ascended on high from Gilead, from the mount of martyrdom. For the saints entered a contest to save not the life of the body but the life of faith by which the just man lives.* 6 Therefore they conquer in all things, for their cause stands firm. For how do they not conquer, when either by perseverance in the confession

Sermon

Twenty-Three

291

of f a i t h t h e y have b e e n p r o m o t e d t o e t e r n i t y , or b y p e r s u a s i o n have p r e p a r e d their p e r s e c u t o r s f o r t h e truth?

Although,

as

Scripture

says,

'reckoned

as

sheep f o r t h e s l a u g h t e r ' , w i t h harmless t e e t h , as it w e r e , t h e y c r o p p e d their e n e m i e s f r o m t h e r o o t of unbelief

to

store

them

in

the

living b o w e l s

of

the Church. 6.

Is

this

not

the

meaning

of w h a t

follows?

' Y o u r t e e t h ' , says t h e t e x t , 'are like a f l o c k of s h o r n ewes.' Y o u n o t i c e w h a t sort of ewes t h e s e a r e : 7 t h e y can

indeed

be

shorn

but

their

teeth

cannot

be

g r o u n d d o w n . T h e y can b e s l a u g h t e r e d b u t c a n n o t b e s w a y e d . Or r a t h e r like t e e t h t h e y b r o k e their persec u t o r s like crusts a n d , having s o f t e n e d t h e m words

of

unconquerable

teaching,

as if

with

chewing

them

w i t h their t e e t h , t h e y passed t h e m i n t o t h e

unity

of t h e f a i t h f u l . * P e t e r was t o l d :

eat.'*

Even

cay.*

For

the their

teeth teeth

of are

Moses weapons

did and

'Kill a n d not

de-

arrows:

Sg 7:9 Ac 10:13 Dt 34:7

spiritual w e a p o n s p o w e r f u l in G o d t o d e m o l i s h f o r t i f i c a t i o n s . * Or are t h e t e e t h of t h e C h u r c h n o t t h e y of

2 Co 10:14;

w h o m t h e a p o s t l e says: 'If a n u n b e l i e v e r or o u t s i d e r

Ps 56:5

s h o u l d e n t e r , h e is c o n v i c t e d b y all, h e is called t o a c c o u n t b y all, t h e secrets of his h e a r t are disclosed, and so, falling on his f a c e , h e will w o r s h i p G o d a n d declare t h a t G o d is really a m o n g y o u . ' *

1 Co 14:24-5

D o n o t b e a f r a i d , b r o t h e r s , of a b i t e f r o m their t e e t h ; t h e y are n o t a h o u n d ' s t e e t h b u t a s h e e p ' s t e e t h , f o r t h e y are c o m p a r e d t o a f l o c k of s h o r n ewes. In h o u n d s

o n e prizes n o t t h e b i t e b u t

the

b a r k . 8 'Silent h o u n d s ' , says Isaiah, ' u n a b l e t o b a r k , t h e y never have e n o u g h t o eat'*—as if Isaiah were u p b r a i d i n g s o m e w a t c h m e n first f o r shirking t h e d u t y of a w a t c h d o g t o b a y , and t h e n f o r b e i n g as h u n g r y as h o u n d s ; u n a b l e t o b a r k , t h e y cease n o t t o b i t e . Such are b a c k b i t e r s , d e t r a c t o r s , c a l u m n i a t o r s . W o u l d t h a t even so t h e y w e r e satisfied w i t h b i t i n g a n d d e v o u r i n g o n e a n o t h e r , a n d did n o t try t o b i t e t h e very t e e t h of the s h o r n e w e s . 9 Does it n o t seem t o y o u t h a t her t e a c h e r s and p r e l a t e s are t h e t e e t h of t h e C h u r c h , f o r as if b y t h e n i b b l i n g of k i n d l y r e p r o o f , t h e y c h e c k , discern, e x p o s e a n d m e l l o w their s u b j e c t s for a b e t t e r

Is 56:10

292

Ezk 2:6 Mt 10:6 2 Co 1:6

Rm 14:5

Mt 5:8

Cilbert of Hoyland

state of life? But if you are obdurate and cannot be mellowed, why do you prepare to bite back? Or do you not bite back, when you either speak evil in secret or openly contradict? Why do you sharpen tooth against tooth, a wicked tooth against a loyal tooth? You can bite but you cannot devour. For teachers and prelates are teeth, and they are both hardy and firm; they do not fear detractors, remembering with the prophet that they dwell among scorpions 10 and unbelievers* and that they are sent like sheep among wolves* to change wolves 11 into sheep by reasonable tolerance and exhortation.* Aptly are they called the teeth of 'shorn ewes', because their bites should not be avoided, since for their subjects they give the example of good works like shorn fleece. 7. Yet teeth are considered useful not only for cropping and checking the errors of others. They have another more valuable use, if any are ready to masticate the solid bread of heavenly food and to distinguish and discern the hidden meaning of more sublime teaching, if any no longer need milk but solid food and can somehow break and soften it and by some seasoning either of exposition or of discussion make it suitable for those who of themselves are not ready for solid food and could assimilate only milk. For they have, as it were, dentures for masticating more solid food, since they have faculties skilled in the discernment of good from evil and indeed even of one good from another, not only judging between night and day but judging each and every day.* Aptly too the text says they come up 'from the washing', to prove them eager to cleanse the heart, inasmuch as the knowledge of God has been promised to the clean of heart.* You see how those who have to crop and check the excesses of others must be washed and irreproachable, how they must be washed and clean of heart, who have to dispense the nourishment of God's word and shake out the hidden meanings of the more mysterious utterances, and who must explore the inmost truths of wisdom and digest its inner substance. 1 2

Sermon

Twenty-Three

8. ' Y o u r teeth are like a flock of shorn ewes.' Why then like a flock? Assuredly because the teeth of t h e Church d o n o t b u t t and a t t a c k one a n o t h e r b u t show h a r m o n y and concord in simplicity and unity of spirit. 'Like a flock of shorn ewes t h a t have come u p f r o m the washing.' F o r p u t t i n g off the old self,* and relieved and cleansed of a superfluous b u r d e n , t h e y climb the m o r e eagerly t o the heights. Surely the old hair begins to be a b u r d e n w h e n the n e w fleece first emerges, w h e n the winter has passed and t h e rains are over and gone.* T h e r e f o r e if y o u still consider it necessary t o be w r a p p e d in the old and superfluous fleece of trivialities and vanities, for y o u t h e winter frosts of a f r o z e n m i n d have not yet passed away. A p p r o p r i a t e l y t h e r e f o r e they have b e e n shorn and go up f r o m the washing, as if having n o t h i n g of the old b u r d e n or t h e mire. Do y o u notice t h a t it is n o t enough f o r you t o be shorn, t o be u n b u r d e n e d , t o b e c o m e washed a n d new, unless y o u immediately rise and progress in spirit, f o r y o u are renewed in spirit?* 'If we live by the spirit', says Paul, 'let us also walk in the spirit.'* If t h e n y o u i n t e n d t o rise, rise always f r o m t h e washing ever new and clean. Each and every night wash y o u r bed with tears.* Or if sin does n o t w r a p you r o u n d like night b u t flies b y like a cloud, none the less wash each and every night, b l o t o u t with y o u r tears the traces even of slight sins. F o r here in the valley of tears is the place f o r washing. Why gather dust, w h y p u t off the cleansing of sin until the washing of the world t o c o m e ? H o w d o you k n o w t h a t a p o o l of fire will n o t exist t h e r e rather than a p o o l of water? F o r w h a t could easily be washed out here, there is purified in a spirit n o t so m u c h of m e r c y as of j u d g e m e n t and fire. H a p p y is one w h o goes up f r o m this w o r l d n o t as if f r o m the mire b u t as if f r o m the washing, w i t h no need to wash a single t h i n g in himself f o r 'he is wholly clean'.* Obviously he will be f o u n d w o r t h y to eat t h e b r e a d of angels with the glistening teeth of his soul's faculties, n o longer the crust of grief b u t the b r e a d which gladdens t h e heart of m a n , * t h a t

293

Ep 4:22

Sg2:ll

Ep 4:23 Ga 5:25

Lam 193, n. 155;

Jo 13:10 p

i26-2-Pr

27-11 Laml72,n.l5.

294

Gilbert of Hoyland b r e a d w h i c h t h e p r o p h e t m e a n t w h e n h e said: 'I shall

Ps 16:15

b e filled w h e n y o u r glory a p p e a r s . ' * J u s t so y o u r glory n o u r i s h e s w h i l e it d o e s n o t a p p e a r , b u t

re-

f r e s h e s w h e n it is revealed. N o w w h a t is t h e f u l l revelation

of

this

glory

but

true wisdom?

When

w i s d o m invites us t o b a n q u e t u p o n itself, w i s d o m is digested b y us o n l y w h e n w e m e d i t a t e on w i s d o m as t h e life-giving delight a n d u n f a i l i n g r e f r e s h m e n t of a p u r e m i n d . H e r e t h e n let us k e e p t h e f a c u l t i e s of o u r spirit p u r i f i e d a n d s c h o o l e d ,

n o t n o w t o dis-

tinguish g o o d f r o m evil b u t o n l y t o perceive g o o d ness so great. Here let us o f t e n practise w h a t t h e r e w e shall d o w i t h o u t i n t e r r u p t i o n ; let us f r e q u e n t l y a n t i c i p a t e w h a t shall o c c u p y us u n c e a s i n g l y . H e r e let this b e o u r chief business, w h i c h t h e r e will b e o u r sole business. F o r t h e c o n t e m p l a t i o n

of w i s d o m is

e t e r n a l r e f r e s h m e n t . N o t h i n g w h a t e v e r is r u m i n a t e d w i t h m o r e savor b y t h e spiritual t e e t h of t h e soul than

that

living

Bread

who

says t o t h e

Father:

'This is e t e r n a l life, t h a t t h e y s h o u l d k n o w y o u , t h e Jn 17:3

t r u e G o d , and J e s u s C h r i s t w h o m y o u h a v e s e n t ' , * w h o lives a n d reigns, G o d f o r ever a n d ever. A m e n .

NOTES ON SERMON TWENTY-THREE

1. G. addresses one person with some exceptions: e.g., Nostis and vos, fratres, in par. 1; fratres mei . . . vestrae, in par. 3; audite and videte in par. 5; fratres in par. 6. 2. G. seems t o i n t e n d a wry reference to abstinence and tonsure. 3. For goats, see Morson, 161, White, 40-43. 4. Pauphilet, in Etudes sur la 'Queste del Saint Graal' (Paris, 1921) 135-8, showed that, according to Gn 3 6 : 4 7 - 5 2 , 'Galaad m e a n t " h e a p of t e s t i m o n y ' , and that Isidore of Seville, Walafrid Strabo and t h e Venerable Bede c o n s t r u e d this etymology as a reference to Christ. He clinched the m a t t e r b y q u o t i n g f r o m a Cistercian work, the " S e r m o n s on the Canticles" of Gilbert of H o l l a n d ' . R. S. Loomis, The Grail, from Celtic Myth to Christian Symbol (N.Y.: Columbia U. Press, 1963) p. 179. 5. 'Here, then, the Synagogue or the Old Law is imagined as a bald w o m a n , and the Church or the New L a w as a w o m a n a d o r n e d with l u x u r i a n t tresses. It is n e x t to certain that this passage inspired the a u t h o r of Perlesvaus.' R. S. Loomis, The Grail, 106-7. On the i m i t a t i o n of Christ in St Bernard, see A. Van Den Bosch, 'Le Christ, Dieu devenu imitable d'apres S. Bernard', COCR 22 (1960) 3 4 1 - 3 5 5 . 6. See Roger of Byland, Lac Parvulorum, R 18 below, Roger's vocation letter t o G. 7. For sheep, see White 72-74. 8. For h o u n d s , see Morson, 153, White, 61-8. 9. Mss Paris 9 6 0 5 , Troyes 4 1 9 : temp ten t; M a b : tenent; Migne: tentent. 10. For t h e scorpion, see White, 192. 11. For the wolf, see Morson, 153, White, 56-61. 12. Perhaps an allusion to the vulture in the P r o m e t h e u s m y t h . Lam 179, n. 55; 182-3, n. 76.

295

SERMON 24 UNDERSTANDING AND AFFECTION

The bride bears twins, the light of understanding and the warmth of affection. 1. The teeth of the bride help her understand and digest the Scriptures. 2. But she bears twins, both understanding and affection. 3. Her lips are like charity, for they wound, they bind, they are scarlet. 4. Such lips are praised for prayer And exhortation. 5. The tongue can enkindle aflame of hate or of love. EACH ONE

BEARS TWINS AND AMONG

THEM

N O T O N E IS B A R R E N . Y O U R LIPS A R E L I K E A SCARLET

RIBBON

AND

YOUR

SPEECH

IS EN-

CHANTING.*1

Sg 4:2-3

I

n the previous sermon you heard praise for the teeth of the bride. And rightly, for no small measure of beauty is attributed to teeth if they are white and evenly matched. Not only is evenness pleasing in teeth but also usefulness. What is the reason? How was John to devour the rolled-up scroll proffered him by the angel in the Apocalypse,* without teeth fit for such food? An entire book seemed to be tough food and therefore teeth were needed to break the whole into small pieces and to soften what was hard that it might be swallowed more easily. Surely a good tooth is a trained understanding which is spiritual, which judges everything, examines everything, chews on and 'scrutinizes everything, even the abyss of God',* which chews even the very marrow 297

Rv 10:9-11

Sg 7:9; 1 Co 2:10

298

Ezk 3:3 Qo 4:5

Ws 7:26 Gn 49:12 Sg4:l

Ps 18:9;Ps 118: ^ ' g L a m 181'

Gilbert of Hoyland

of the rolled up scroll and consumes the vitals of wisdom.* 'The fool,' we read, 'folds his hands and consumes his own vitals.'* That is gory food, carnal food, food which perishes, or rather which destroys. How much more appetizing and healthful [it is] to consume the vitals of wisdom and the mysteries of the sacred word. The word cannot be touched with gory teeth but only with teeth washed and white, because it is the 'brightness of eternal light'* and the teeth of the Bridegroom himself are called 'whiter than milk'.* Accordingly he praises in the bride teeth like his own. 'Your teeth are like a flock of shorn ewes which have come up from the washing'.* Anyone must have mental faculties not only washed but also freed, who intends them to scrutinize the word of God. 2. 'Each bears twins and not one among them is barren.' Barrenness is attributed to you, if you are content with even a single offspring. If you have been able to arrive at some holy understanding in the Scriptures, you have already given birth to one offspring. This is a good, a giant step, but not enough for a holy appreciation, if affection does not match it. Barren is that understanding which is not paired with a contemporary and kindred devotion. Everywhere in the Scriptures, seed is sown for you, as it were, from which you may conceive this twin offspring. There all things are not only subtle but also sweet. The command of the Lord is full of light and his word full of fire.* Sterile in you is the word of God, so far as it fails to produce either light or fire. If you see with your understanding but are still chilled with icy feelings, is not the flaming power of God's word considered barren and ineffective in you?

Is 55:11

In Scripture the word is called fire, not only because it gives light but especially because it ignites. 'The word which goes forth from my mouth,' says the Lord, 'shall not return to me empty but shall act . . . and achieve the end for which I sent it.'*

Lk 12:49

What is this end? You have it in the Gospel: 'I came to cast fire upon the earth, and would that it were already kindled.'* A seed is the word of God and in

Sermon

Twenty-Four

it, as y o u read in J o b , both light and heat are sown over the earth.* But somehow light has blossomed more bountifully and men have loved light more than the warmth of fervor, save that they m a y take more pleasure in light, without embracing the very source of the light. Or does it not seem to y o u that fire which does not kindle has lost or unlearnt its own nature? When y o u hear someone say boastfully: 'those words of sacred Scripture do not edify me', what else does that person seem to y o u to be saying but that 'the flaming Word has lost its effect upon me; it neither enkindles, nor inflames, nor exerts upon me any generative power'. His own sterility he imputes to the word, which for its part grows and bears fruit. What a glorious boast, brother, that the word of God does not edify you, because you say so! Perhaps the old sod in y o u has not been plowed and harrowed and therefore a new crop cannot be laid on top, cannot germinate, cannot sprout. Happy the man in whom the sap of worldly love is dried up and its strength enfeebled; in him the power of the flaming word does its work easily. The word of God gives both light and warmth. Let neither be robbed of its power in y o u . Conceive a twin offspring from this seed. Barren is the womb considered which is not pregnant with these twins. 'In Christ J e s u s neither circumcision has any value, nor has uncircumcision, but only the faith which works through love.'* Love is indeed a good offspring, since charity is listed among the fruits of the Spirit. In Scripture, the twin offspring are like our twofold charity. 'You shall love the Lord your God with your whole heart and your whole soul and your whole mind. This is the greatest and first commandment. The second is like this: y o u shall love your neighbor as yourself.' The former is the first, the latter is the second; each is the greatest, since the latter is like the former. Good and sufficient are these twin offspring, since 'upon these depend the whole Law and the Prophets'.* As Paul says: 'the purpose of the precept is charity', which

299

Jb 38:24

Ga5:6

Mt 22:37-40

300

1 Tm 1:5;

Is 6:6

Lk 12:49

Eph 6:17

Sg4:9

Gilbert of Hoyland

elsewhere he calls 'the bond of perfection'.* 3. Aptly t o o the text then refers to a b o n d of scarlet, the source of the simile in praise of the bride's lips: 'Your lips are like a scarlet ribbon', for her lips are a bond and they glow red when they speak of charity, such fruit of the w o m b . Charity conceived in the heart, like a flaming fire dyes the lips with a red hue when it bursts through their bonds. Warmth f r o m on high, cast into the heart, lends a kindred color to the lips. What else is meant by saying her lips are as scarlet, except to show that her lips are aflame because scarlet glows with the hue of fire. Her lips no longer need purification with coals f r o m the altar nor cautery with outward fire.* For, already ablaze f r o m an inward flame, her lips plant in others the seed of fire from on high conceived in her w o m b . Knowledge of salvation indeed they plant, the fiery law which the Lord came to cast u p o n earth. * Rightly called scarlet are the lips which cast this fire not only u p o n earth b u t also u p to heaven. In our text, they enkindle even the Lord of heaven. He commends the scarlet lips precisely because they are scarlet for him, because they seem fervent to him, because he perceives t h e m on fire and because they add fire to mutual charity. Here is a surprise: he himself is the fire, yet he catches fire f r o m our sparks. But why not? The Word of God is also a sword,* and none the less he is w o u n d e d . 'You have w o u n d e d m y heart, sister, m y bride, you have w o u n d e d m y heart with one of your eyes.'* Likewise he is also the fire and none the less he is set aflame. He is w o u n d e d by an eye, he is set aflame by a lip, and he is even set in bonds; that is why her lips are compared to a ribbon. But charity is the wound, charity is the ribbon, charity is scarlet. Do you see h o w piercing, h o w tenacious, how fiery is charity?

In praying use lips like these, bind your Beloved to your heart with the bond of memory as with a tenacious ribbon, fasten him, set him on fire with fervent affection. How sweet if he should say, alluding to ^ L a m l 9 y o u : 'your speech is a passionate fire' and your n. 137 Bridegroom loves it.* 'Kiss me with the kiss of your

Sermon mouth',* ribbon,

for your

Twenty-Four

301

lips are b e a u t i f u l as a scarlet

Sgl:l

yes, if t h e desire t o kiss is i m p l i e d in t h e

praise of h e r lips. He y e a r n s t h a t his lips b e imprinted u p o n yours, that there be one m o u t h , one pair o f lips a n d t h a t a f t e r this i m p r i n t h e m a y say t o y o u : T h i s n o w is m o u t h of m y m o u t h a n d lips of m y lips. T h e grace p o u r e d u p o n his lips f l o w s b a c k u p o n y o u r s a n d f r o m his scarlet d y e y o u r lips also b e c o m e scarlet. G o o d

is t h e i m p r i n t

which

communicates

such grace t o t h e lips o f t h e bride. Please r e m e m b e r t h a t t h e lips of w h i c h I a m s p e a k i n g n o w are n o t lips of t h e flesh b u t lips of t h e spirit, i n m o s t lips of w h i c h Paul s p e a k s : 'Sing a n d m a k e m e l o d y in y o u r h e a r t s t o t h e L o r d . ' * If y o u are a b r i d e , y o u r lips m u s t b e

Eph5:19

j o i n e d a n d e n k i n d l e d f o r this o n e p u r p o s e , to p l e a d w i t h y o u r Beloved, t o converse w i t h h i m , t o sing t o him, and y o u m a y say w i t h t h e p r o p h e t : ' M y lips will e x u l t w h e n I sing t o y o u . ' * In c o n v e r s a t i o n so h o l y ,

Ps 7:25. Lam

let n o t h i n g b e l o o s e on y o u r lips a n d t h e n are t h e y like a r i b b o n ; let n o t h i n g be chilling, a n d y o u have lips of scarlet. W h o will grant m e , g o o d J e s u s , in h o l d ing converse w i t h y o u , t o have s u c h lips, so p r o m p t , so o p e n , so e n k i n d l e d , e n k i n d l e d a n d e x u l t a n t , so as t o sing o n l y f o r y o u , t o sing o n l y of y o u ? W o u l d t h a t m y lips w e r e s u c h t h a t t h r o u g h t h e f i n e c o n t i n u i t y and f e r v e n t a f f e c t i o n of u n b r o k e n m e d i t a t i o n t h e y m i g h t r e s e m b l e a b o n d of scarlet. 4.

Lips

of

this

kind C h r i s t c o m m e n d s

in his

b r i d e , n o t o n l y f o r p r a y e r b u t also f o r e x h o r t a t i o n , that

she

'may

have

power

to

exhort

in

sound

d o c t r i n e ' . * F o r lips w h i c h b i n d t h e m s e l v e s in colloquy

w i t h h i m , rightly i n d e e d

pour

out

and

Ttl:9

sow

k n o w l e d g e of salvation; if t h e y r e s o r t t o s w e e t and f e r v e n t p r a y e r t o a r o u s e t h e h e a r t s of t h e i r hearers, scarlet t h e y are, f o r t h e y cast fire. If h o w e v e r t h e y e x h o r t at t h e s a m e t i m e as t h e y t e a c h and t e a c h w h a t reflects sound doctrine, what harmonizes with

the

c a n o n s o f t h e f a i t h , at last t h e y are like o u r r i b b o n , and the k n o w l e d g e t h e y d i s s e m i n a t e is n o t o n l y of salvation b u t also a n u n b r e a k a b l e b o n d . * F o r w h a t

Heb 7:16

is so self-consistent, so s t e a d f a s t , w o v e n i n t o s u c h an unbreakable

knot

as ' t h e a c c o u n t

of our faith'?*

Rm 12:6

302

Gilbert of Hoyland Paul gave s u c h i n s t r u c t i o n t o his disciple w h e n h e

1 Tm 4:13

said: 'Be diligent . . . in e x h o r t a t i o n a n d in t e a c h i n g ' . * B u t even in o r d i n a r y c o n v e r s a t i o n , w h e r e m y s t e r i e s of f a i t h are n o t f o r m a l l y t r e a t e d , in j u s t t h e s a m e w a y y o u r lips are c o m p a r e d t o a scarlet r i b b o n , if y o u r conversation restrained

and

is

delicately

colored with

m o d e s t y , if b o t h

measured,

discreet,

t h e pleasing b l u s h

of

f r e q u e n t l y and gladly it alludes

t o t h e cross of Christ. O blessed are t h e s e lips, t r u l y w o r t h y b o t h of t h e kiss a n d t h e c o l l o q u y o f Christ! lips so p u r e a n d so e n k i n d l e d , p u r e in t h e f a i t h a n d enkindled

in

love!

This

e n k i n d l i n g is f r o m

deep

within and f r o m the heights, drawing nothing f r o m t h e abyss. 5.

F o r t h e r e is a k i n d of e n k i n d l i n g w h i c h e r u p t s

f r o m t h e abyss. ' T h e t o n g u e , a t i n y m e m b e r , ' says J a m e s , 'sets fire t o t h e w h o l e w h e e l o f o u r c r e a t i o n , Jm 3:5-6

itself c a t c h i n g fire f r o m G e h e n n a . ' * In w h a t

good

sense can a t o n g u e so b a d l y i n f l a m e d k i n d l e a fire? T h e u n s t a b l e w h e e l of c o r r u p t i o n f r o m o u r t w i s t e d b i r t h rolls on its o w n t o o readily t o w a r d s evil a n d p l u m m e t s h e a d l o n g b y its o w n i m p e t u s ; a n d w h a t n e e d is t h e r e t o set on fire this w h e e l w h i c h c a n n o t b e s t o p p e d , b u t of itself is p r o n e t o evil? In f a c t S c r i p t u r e n o t e s c a r e f u l l y t h a t ' m a n ' s h e a r t is set o n Gn 8:21

evil f r o m his y o u t h ' . * Set in m o t i o n f r o m its first b i r t h t h e w h e e l c a n n o t c h a n g e its c o u r s e ; a n d d o y o u w i t h an evil t o n g u e lash a n d i n f l a m e it f u r t h e r ? A n evil t o n g u e seeks o p p o r t u n i t i e s for w r a t h a n d indign a t i o n ; it e i t h e r f a b r i c a t e s false insults or exaggerates real insults w h i c h it o u g h t t o have o v e r l o o k e d ; it misc o n s t r u e s even d u t i f u l p e r f o r m a n c e as an o f f e n c e a n d it uses t h e sparks of p o i s o n e d talk t o stir u p its o w n

Ws 2:2. Lam 17, ^

heart.* Why with

a wicked

tongue

apply

such a

w i c k e d t o n g u e a p p l y such a f l a m e t o y o u r h e a r t ? F o r t h e h e a r t let its o w n f l a m e b e e n o u g h , t h e h e a t of carnal passion a n d t h e fever of i n n a t e fickleness b y w h i c h y o u r h e a r t spins like a w h i r l i n g w h e e l . Y o u r first b i r t h e n g e n d e r e d this f l a m e in y o u , b u t t h e grace of r e b i r t h s t u n t s its g r o w t h . D o n o t a d d fire t o fire a n d malice t o c o n c u p i s c e n c e . T h i s fire w h i c h

you

v o m i t , y o u d r a w f r o m G e h e n n a . T h e n c e it begins a n d

Sermon

Twenty-Four

thither it rushes. 'The tongue is set on fire byGehenna', says James.* This evil tongue is scarlet, but not a ribbon, for it does not bind but scatters. It enkindles in a bad sense, because it severs what is united, because such a flame rises from the abyss. For 2 the flame 'which comes from above is pure, peaceful, agreeing with the good'* and making others good. 'For a gentle word both multiplies friends and mollifies enemies'.* Like fire it consumes fire. The higher consumes the lower; fire from heaven consumes fire from hell; a wise and pleasant word surpasses a malicious word and a gentle word softens a harsh one. Therefore the Bridegroom says: 'Your lips are like a scarlet ribbon and your speech is enchanting.' For only enchanting words befit the bride, words of love, words which act as a delicate thread, words which will enmesh and draw the Bridegroom with the bonds of charity. 3 Happy the soul which knows how to fasten the mesh of such enchanting words, with which she may ensnare Jesus, bind the Word of the Father with spiritual affections, envelop Christ as it were with wooing words, delay and delight him with loving talk, so that her speech may be pleasant to him who has the words of eternal life and is the eternal Word who lives and reigns with the Father and the Spirit for ever and ever. Amen.

303

Jm 3:6

Jm 3:11 Si 6:5

NOTES ON SERMON TWENTY-FOUR

1. G. addresses one person throughout, save for the first word, audistis. 2. Reading Nam with Migne, mss. Paris 9 6 0 5 , Troyes 4 1 9 ; Mab: Non. 3. Ho 11:4, Pr 7 : 2 1 ; this passage seems reminiscent o f the Song of Demodocus in the eighth b o o k of the Odyssey.

304

SERMON 25 PERSONAL PROGRESS

In her modesty the bride does not see her own progress. 1. The countenance reflects the mind and adds charm to the voice. 2. The bride's modesty is praised. 3. Progress is hidden from the individual. 4. The secrets of the bride are hidden within. 5. Some have strange opinions of religious life. YOUR

CHEEKS

ARE

LIKE

BROKEN

HALVES

OF A P O M E G R A N A T E A P A R T F R O M WHAT LIES HIDDEN

WITHIN

YOU*1

Sg 4:3

H

ow tasty do you think are the cheeks of the bride, which are edible, since they have the charm of mellow fruit? In fact, you may see even the bodily cheeks of some person full of such pleasing charm that the outer appearance can refresh the minds of the beholders and1 feed them with the inner charm their appearance suggests. 2 Beauty of countenance speaks for the mind, and the face expresses interior affection.* You see how logically, after white teeth and scarlet lips, the text refers to her cheeks. Cheeks are closely related to lips and when lips are silent the cheeks portray the secrets of the mind by a kind of visible eloquence. Cheeks in turn adopt the function of the voice itself and supplement or add charm to the duty of the voice. However gentle and warm the voice may be, a saucy face makes a charming voice rasp; its levity lessens the seriousness of the message. 305

2 M 3:16

306

Sg 1:9

1 Co 1:32

Gilbert of Hoyland

So the text adds that the demure ripeness of her cheeks enhances the charm of her scarlet lips. The text tacitly seems to imply some ripeness in her cheeks, since it compares them to a fruit. Ripeness is always appreciated in fruit. In previous verses,* the Canticle described her cheeks as those of a turtle dove, 3 because nothing wanton, nothing frivolous, nothing petulant appears in her countenance, but the warmth of her desires may bow down her cheeks with a pleasing seriousness. Anxious affections do not allow her face to grow wanton and loving meditations banish all levity from her cheeks. Indeed the turtle dove is a fretful bird, a mourning dove. Such Paul wishes the virgin to be, so that she may be anxious 'to please God'* and in the habit of

saying: 'My soul has thirsted for God, the living fountain; when shall I come and appear before the Ps 41:3. Lam 186, face' of the Lord?* Does this not seem to you the nn, 104, 106. voice of one in mourning? Sweet is your mourning, which love has begotten. How are those cheeks not solemn and mellow which affections of mourning have fashioned? These mournings are more than mournings; they _ „. , T bear also the grace of refreshment. 'You will feed us', 6 Ps 79:6. Lam

193, n. 153.

says the psalmist, 'with the bread of tears.'* Our text compares the bride's cheeks to a pomegranate, because her solicitous and loving affection clothes her countenance with a kindred mellowness and feeds those who gaze on her. For the grace of her mind mirrored in her face, as it were, refreshes those w h o behold her, while she affects them gently and pours into other minds her own passionate love. I cannot fail to be pleasantly moved while in imagination I sketch such a countenance, and her loving cheeks when contemplated beget a similar affection in myself. How much more when they are seen! For sight is more vivid than thought. Utterly beautiful are the cheeks in which such charm is conspicuous, which a welcome humility commends, for they are not puffed up nor do they pout, but by some practice of discipline have been trained to the composure of modest humility.

Sermon 2.

Twenty-Five

307

' Y o u r c h e e k s are like b r o k e n halves of p o m e -

granate.'

Does he not

seem t o you

t o have

had

b r o k e n c h e e k s , w h o o f f e r e d t h e m t o t h e strikers a n d t o t h o s e w h o p l u c k e d his b e a r d a n d d i d n o t t u r n f r o m their s p i t t a l ? * G o o d i n d e e d is this b r e a k i n g b y

Is 50:6

w h i c h his i n n e r v i r t u e b e g a n t o b e c o n s p i c u o u s a n d t h e grace e n c l o s e d w i t h i n t h e r i n d of his flesh b e g a n t o b r e a k o u t . S u c h surpassing d i g n i t y seems t o b e b r o k e n , as it e m p t i e s itself o u t f o r t h e insults of t h e passion, b u t t h r o u g h these b r o k e n pieces a c o r n u copia of salvation was p o u r e d o u t f o r us. If y o u also fill u p in y o u r flesh w h a t is lacking t o Christ's s u f f e r ings,* if y o u b e a r t h e s t i g m a t a of C h r i s t J e s u s in y o u r body,*

Christ is a l r e a d y saying t o y o u t h a t ' y o u r

Col 1:24 Ga6:17

c h e e k s are like b r o k e n halves of a p o m e g r a n a t e ' . If y o u r c h e e k s are b r o k e n a n d , as it w e r e , c r u c i f i e d , if t h e y are t a m e d a n d t r a i n e d b y a f i x e d discipline, d o t h e y n o t s e e m t o y o u like f r a g m e n t s of s o m e g o o d l y f r u i t ? In a l a t e r c h a p t e r it is said of t h e B r i d e g r o o m : 'his c h e e k s are like b e d s of spices',* b e c a u s e t h e y are plowed and h a r r o w e d and raked for the cultivation of spices. So here also t h e t e x t says t h a t t h e b r i d e ' s c h e e k s are like b r o k e n pieces of p o m e g r a n a t e . A n d g o o d is t h e b r e a k i n g b y w h i c h d e a t h d o e s n o t e n t e r , b u t an e x a m p l e of spiritual f r u i t is d i s p l a y e d . G o o d are t h e cheeks, t h e n , w h i c h have b e e n so b r o k e n b y humiliation t h a t t h e y d o n o t lose b u t r a t h e r p r o d u c e t h e grace of i n n e r f r u i t . In o u r t e x t , t h e p o m e g r a n a t e itself b y t h e r e d o f its rind also d e n o t e s t h e pleasing reserve o f a m o d e s t c o u n t e n a n c e . O b v i o u s l y t h e finest o r n a m e n t in t h e b r i d e of Christ is m o d e s t y . Like t h e d a w n , m o d e s t y colors t h e b e g i n n i n g s o f all a c t i o n s and e n h a n c e s t h e o t h e r virtues w i t h virginal reserve. M o d e s t y d o e s n o t w a n t o n l y b o a s t of its blessings b u t speaks sparingly, c o n t e n t w i t h a g e n t l e h i n t

when

n e e d d e m a n d s . G o o d Jesus, w h a t m o d e s t y t h e r e is e v e r y w h e r e in y o u r speech! H o w s p a r i n g y o u are in your

o w n praises, w h i c h y o u c o u l d h a v e a p p o s i t e l y

a r t i c u l a t e d as m u c h w i t h o u t loss of h u m i l i t y as w i t h o u t h a r m t o t h e t r u t h ! A n d w h e n h e e x p r e s s e d his o w n blessings, still h e s u p p r e s s e d his o w n n a m e . He

Sg 5:13

308

Gilbert

of

Hoyland

could have spoken more fully, but to set the bride an example, he himself assumed the color of modest reserve. I am not now promoting the modesty which tinges the face with a visible blush, but that which enhances the features of one's whole way o f life. For as one's face has cheeks, so one's whole way of life has similar features, in which nothing is more pleasing than the color, if the character of every act is redolent of humility, if it hides more in the heart than it shows on the face. In our text also the Bridegroom says: 'Your cheeks are like broken pieces of pomegranate, apart from what lies hidden within you.' G o o d are the cheeks which, as they present no false front, so possess much hidden treasure, as they offer nothing counterfeit, so do not squander their reserve; they display less in appearance than their inner reserve of virtue.

Ps 18:13

3. These qualities can be applied to the inner cheeks of the soul which are upon the face of conscience, where not man but G o d beholds. Each one's conscience has as it were, a face of its own. One's cheeks blush with the modest hue of humility, if in one's heart one would not boast of good works, would not exaggerate merits, would not consider them outstanding but would be ashamed that they are so trivial. For who will pride himself on having a chaste heart?* If he has received this gift, how will he boast as if he had not received i t ? * Y e t who understands the very gifts he has received? F o r if he does not understand his f a u l t s , * how much less his gifts?

/TO 1:17; see G. T5.

Gifts are from above, they come down from the Father o f lights.* But 'no one except the Spirit of q Q ( j c o m p r e h e n d s the thoughts of G o d ' . t Therefore

Pr 20:9 1 Co 4:7

fl Co 2:11

1 Co 2:12

if G o d reveals himself to anyone through his Spirit, it is not so much the man himself who knows, as the Spirit of G o d within him. 'We have received . . . the Spirit which is from G o d ' , says Paul, 'that we might understand the gifts bestowed on us by G o d . ' * Does this mean all gifts? Or if one could understand all gifts, could one understand all gifts in every respect? Not even one gift, I think, in its entirety; and if the

Sermon

Twenty-Five

gift were hidden in a scourge, one could not understand that gift at all.* Conscience itself is profitably hidden from itself in part, and an excessive love of making progress is itself ignorant of the advances of its own progress. In our text not the fulness of virtues as of whole pomegranates but only slices are said to appear in the bride's cheeks, for what is on the cheeks is apparent. And if one recognizes the grace of some virtue really present within oneself, is one aware of its intensity, its steadfastness, its perseverance? 'My frame was not hidden from you', says the psalmist, 'when I was being made in secret.'* Though it be hidden from me, it is not hidden from you, for your 'Spirit searches everything' even what is hidden in me.* Would that I might have many such gifts hidden in me, known to you, good Jesus, and stored among your treasures. Perilous it is to store them in m y understanding; therefore I entrust them more safely to yours. Yet it it not so much I who entrust them to you as you who do not entrust them to me. In your keeping you cherish still more safely what you have made in secret. Nor is so much perfection in the bride allowed to be disclosed to her and to appear on her cheeks in its fulness. 4. 'Thus are your cheeks, apart from what lies hidden within y o u . ' * Some secrets are to be brought to light at a suitable time and displayed on the face. Meanwhile they lie hidden germinally, destined to receive their full beauty in due time. Now therefore you are a bride, but it is not yet apparent what you will be.* In your opinion, who will be like Me when I appear? Even now you have a partial likeness, because you know partially.* 'With face unveiled' you are 'already contemplating m y glory', but y e t y o u are still 'being transformed from one degree of glory to another'.* While you are being transformed, you do not yet possess wholly. To be transformed is to make progress, but not yet to have been made perfect. Your perfection, however, is not yet yours, but already my eyes see it; with me you already are such as you will be, O bride. Already you have been written in the

309

Jb 19:6

Ps 138:15 1 Co 2:10

Sg6:6

1 Jo 3:2 1 Co 13:9

2 Co 3:18

310

Gilbert of Hoyland

book of life and I have your portrait in my hands. Your face is before me always; it shines bright before me, though in you at present it is obscured. Already I have found the drachma of my image in you, but it is still coated with rust and its beauty is hidden. Faith already glows on your cheeks and suffuses them with the color of life, but the object of faith is in hiding. That is why 'your cheeks are like broken halves of a pomegranate, apart from what lies hidden within you'. Pleasing enough is the countenance of your faith, but you appear to me more praiseworthy for what is hidden within you. The virtue of patience, plain to see and as if on your cheeks, is already pleasing enough, but I value you more for the glory to come.

Rm 8:18

Ps 138:15

2 Co 5:4

And truthfully, brothers, the sufferings—no, I do not say sufferings, but even the endurance—of this present time is 'not worth comparing with the glory that is t o be revealed in us'.* Of that glory some seeds have already been sown in us, which by a hidden working are bringing themselves to maturity and to the substance of a perfect fruit. This substance is at present hidden in us by a kind of grace proper to seeds. 'My substance', says the psalmist, 'is in the lower parts of the earth.'* Do you see where he says his substance is hidden? 'In the lower parts of the earth.' Luckily for him, his substance is not in the lowest parts. Personally I understand that there are some upper, some lower, and some lowest parts of the earth. The upper parts are the very nature of the human body; the lower parts are what is corrupt in the same nature; the lowest parts are some iniquity and fault proceeding from corruption and corrupting nature still more. The prophet does not say that his substance is in the lowest parts, precisely because that spiritual grace (which for the prophet is the highest substance) has no truck with iniquity; he says rather 'in the lower parts of the earth'. 'My substance', because for its healing effect the grace of the Spirit is hidden in the weakness of the flesh, and concealed like leaven grace continues its work of healing until mortality is swallowed up by life.* For the lump of

Sermon

311

Twenty-Five

d o u g h s h o u l d n o t c o r r u p t t h e leaven b u t r a t h e r b e c h a n g e d b y t h e leaven i n t o a similar flavor.* 5.

Ga 5:9

E l s e w h e r e t o o t h e psalmist also says: 'My sub-

s t a n c e is w i t h y o u . ' * T h e r e f o r e his s u b s t a n c e is b o t h

Ps 38:8

in t h e l o w e r p a r t s of t h e e a r t h a n d w i t h t h e L o r d . It is hidden

in

far

distance

places,

in

the heights

of

h e a v e n a n d in t h e l o w e r p a r t s of e a r t h , in e t e r n i t y a n d in i n f i r m i t y , t h e r e b y P r o v i d e n c e , h e r e b y grace active w i t h i n .

Good

is t h e grace w h i c h so e f f e c t s

progress in virtue t h a t in t u r n it b r e a t h e s i n t o us a taste f o r p e r f e c t i o n a n d divulges secrets h i d d e n f r o m the beginning of the world,* hidden to the world and

Ait 13:35

h i d d e n in G o d , w h e r e o u r 'life has b e e n h i d d e n w i t h Christ'.*

And

truly

'great is t h e

wealth

of y o u r

Col 3:3

s w e e t n e s s , O L o r d , w h i c h y o u have h i d d e n f r o m t h o s e w h o f e a r y o u ' , * b u t n o t f r o m t h o s e w h o love y o u . So

Ps 30:20

p e r h a p s this s w e e t n e s s d o e s n o t escape t h e a t t e n t i o n of t h e b r i d e . * T h e s e very secrets b e l o n g t o t h e b r i d e ,

Tb 2:21

f o r of t h e m t h e B r i d e g r o o m says: ' S u c h are y o u r c h e e k s , a p a r t f r o m w h a t lies h i d d e n w i t h i n y o u . ' T h i s s t a t e m e n t w a s m a d e t h e n n o t f o r h e r alone, but

for

the

bystanders,

or even m o r e

for

those

s t a n d i n g far o f f a n d f o r t h o s e w h o s t a n d o p p o s e d , f o r t h o s e w h o ' t h r o u g h f e a r r e t r e a t f r o m a h o l y w a y of life a n d

f o r t h o s e w h o t h r o u g h envy d e f a m e it.*

Lam 13, n. 47.

S o m e a m o n g t h e m c o n s i d e r t h e h i d d e n life, t h e life of t h e saints, e m p t y a n d w i t h o u t h o n o r . S o m e o t h e r s w i t h o u t c o n s i d e r i n g it e m p t y , still r e g a r d its w h o l e direction

with

entertain

the

utmost

horror,

for they

dare

not

suspicion t h a t its e n d i n g is w i t h o u t

h o n o r . * T h e f o r m e r c o n s i d e r religious life e m p t y , t h e l a t t e r c o n s i d e r it b i t t e r . T h e f o r m e r d o n o t r e s p e c t it, the latter fear to draw near. Therefore the

Ws 5:4, Lam 14, "

Bride-

g r o o m t o o k p a i n s t o h i n t d e l i c a t e l y a t t h e secrets of t h e b r i d e , as if i n d i r e c t l y t o u c h i n g t h e envious and attracting

the

t i m o r o u s , while giving s o m e

veiled

i n t i m a t i o n of h e r i n m o s t delights as f o l l o w s : 'Such are y o u r cheeks, a p a r t f r o m w h a t lies h i d d e n w i t h i n you';

as if h e w e r e t o s a y : if o t h e r s also k n e w w i t h

w h a t h i d d e n t r e a s u r e s y o u r i n t e r i o r is filled, O b r i d e , h o w readily t h e y w o u l d r e c k o n all else as loss in order

to

gain t h o s e

t r e a s u r e s ! * H o w gladly t h e y

Ph 3:7-8

312

Gilbert of Hoyland

would both forfeit the good and endure the evil to becomes sharers in that hidden sweetness!

Sg 4:4

Now, however, hidden from their eyes is the sweetness which intermittently bursts in upon holy souls in secret. Agreeable indeed is this ebb and flow which mitigates the hardships of many seasons, and not negligible are these delights which flow into seasons to come. Why do you fear want in seasons to come? There are delights in the bride's secrets and abounding delights. Now there is abundance in your towers, O bride, for the text says: 'your neck is like the tower of David',* and if her delights lie hidden, her virtue is conspicuous. How is it not conspicuous, when it is compared to a tower? But let us postpone this for tomorrow's sermon, when we shall say about this tower what the real David gives us, its author and our tutor, Jesus Christ, who lives and reigns for ever and ever. Amen.

NOTES ON SERMON TWENTY-FIVE

1. G. is writing for one individual, though once, par. 4, he interjects fratres. See also Sg 6:6. 2. Read internos with Mab., Paris 9605, Troyes 419; Migne: inter nos. 3. See Is 59:11; Bernard, SC 59:3-6; Morson, 162-3;White, 144-46. 4. desideriorum aestus dulci gravitate deiiciat, Mab; dejiciat, Migne. 5. Reading sponsae with mss. Paris 9605, Troyes 419; Mab. and Migne: sponsi. 6. Reading with Mab: quamdam; mss Paris 9605, Troyes 419: quandam; Migne: quadam.

313

SERMON 26 BATTLEMENTS OF THE WORD AND O F CHARITY

The bride is protected by battlements of the word and of charity. 1. The bride is beautiful and brave, free from the yoke of Adam for the yoke of Christ. 2. To the yoke of Adam we add yokes of oxen; the flame of concupiscence we stoke with flames from its smithy. 3. The yoke of Christ with its chrism breaks the yoke of oxen and rots the knots of enslavement. 4. The bride borrows from her Bridegroom to build her tower of humility. 5. Against siege without and famine within, charity is her rampart. 6. From charity spring solicitude, prudence and wariness; the shields of charity are an orderly life, the rule, and the word of God, 7. but especially the shield of the word of God. 8. Charity has four shields: the shield of faith, the shield of truth, the shield of good will, the shield of the sacred word. 9. The bride towers upwards in the ecstasy of contemplation and bends to suckle her young. YOUR BUILT

NECK WITH

IS L I K E T H E T O W E R O F BATTLEMENTS.

A

DAVID,

THOUSAND

S H I E L D S H A N G F R O M IT, A L L T H E A R M O R O F VALIANT

T

MEN*1

he Bridegroom at last discourses on brave deeds to the bride and about the bride; previously he spoke of her charms, for instance: 'Your neck is like a jewelled 315

316

Sg 1:9

Gilbert

ofHoyland

Pr 31:10

necklace'.* You have something similar in a psalm: 'The Lord has robed himself in beauty, he has robed himself in strength.'* Good are these robes, one an elegant mantle, the other a coat of mail. He placed first the robe which seems more appropriate to the bride. Now he addresses himself, as it were, to her fortitude. The virtue of fortitude in the bride is as much more precious as it is more rare. Rare it is obviously, for who shall find a valiant woman?* And

Ps 126:1

if one can be found, still you, good Jesus, do not so much find her valiant, as you come beforehand to make her so. This very tower does not build itself, but he builds it, without whom the builders labor in vain.*

Ps 92:1

Gn 49:7 Is 48:4

Si 40:1

See how valiant he wishes her to be considered, when he compares her to the tower of David. 'Your neck', he says, 'is like the tower of David.' Do not attribute inflexibility and hardness to this neck, for these qualities cannot be matter for praise but rather call down a curse. 'Cursed be their rage,' says the Scripture, 'because it is stubborn, and their wrath because it is hard.'* 'Your neck', says Isaiah, 'is an iron sinew.'* These statements are directed towards condemnation, not elicited for commendation! Unbending obstinacy is wont to counterfeit the liberty which I understand in these words: 'Your neck is like the tower of David.' Her neck is obviously free, unacquainted with the state of slavery, as erect and as fortified as David's tower. ! do not think this neck will be chafed by any yoke of abject servility. 'Heavy is the yoke upon the children of Adam' from the day of their birth,* but the bride no longer seems one of the daughters of Adam. She has already exchanged her ancient birth for the newness of regeneration, and now is unacquainted with the carnal Adam, for from him she passed over to Christ; from him she has cleaved to the second Adam and become one spirit with

1 Co 6:17 2 Co 3-17Ga 4:31

Him.* For this reason she spirit of the Lord is, there c om ' Christ set given, not inborn.* For

is free, because 'where the is freedom' and 'the freeus free', a freedom freely from their birth 'heavy

Sermon

317

Twenty-Six

is the yoke upon the children of A d a m ' . It is really heavy, for this yoke kept that woman in the Gospel bent double for eighteen years, not allowing her to look u p , * utterly unlike the bride here, who has raised her neck like a tower towards heaven. 2. Heavy clearly was the yoke which the whole human race, personified in this woman but bent double, could not shake off. Mankind could not lay aside the yoke and it did not cease to lay wrong upon wrong and weakness upon weakness, and each upon the other, in a fertile but most unfortunate harvesting. Would y o u hear of mankind laying yoke upon yoke? Hear on what pretext an invited guest in the Gospel excused himself from the supper: 'I have bought five yoke of o x e n ' . * O senseless soul, with so feeble a neck and a nape so chafed! One yoke you bear which your corrupt birth imposed on you, and are y o u buying more? Y o u need not purchase what is freely yours by birth. Y o u are bidding to buy others, while you cannot free your neck from this which oppresses you. 'I have bought five yoke of oxen', you say, and without ransom you cannot shake o f f this yoke so heavy and so universal. Nor can y o u yet a f f o r d the price of your redemption. Do y o u not know with what a heavy yoke you are harnessed? It cannot be lifted except b y the blood of Christ. Y o u have plenty for buying more yokes but not enough to redeem yourself from this. O wretched riches of yours! Y o u are rich enough not to relieve but to multiply the halters for your neck and to make your fetters more galling. Let that heavy yoke by which you are oppressed be enough for you. This yoke, if you do not know, is some compulsion to do wrong and an impossibility of rising again. This yoke is an unreadiness for good and a passion for evil. This yoke is both the wrongdoing for which you are held liable to punishment and the weakness by which y o u are dragged headlong into vice. These are yours from your origin and transmitted through procreation, and you increase your load with burdens freely accepted! While through the curiosity o f your five senses 2 you hasten

Lk 13:11

Lk 14:14

318

Gilbert of Hoyland

towards outward show, you stir up an inward flame of concupiscence which can only be extinguished by the blood of Christ. Concupiscence undisturbed burns well enough, but stoked with fuel from without concupiscence rages out of control. Here is a double provocation: the corruption of nature and a kind of curiosity probing to awaken it from without. Here is a doubled nuisance: one's own impulse and an enemy's assault; a doubled nuisance: the flame of concupiscence and the bellows of its smithy.

Mt 11:30 Rm 12:1

Si 40:1

Col 3:3

Sg 1:2

Ps 102:3

3. 'I have bought five yoke of oxen.' 'Of oxen' is aptly said, for the toil of curiosity galls dull minds. If you want a yoke you have no need to bid for one. Take upon yourself the yoke of Christ, a yoke not for purchase, a pleasant yoke, not a ponderous yoke. 'For my yoke is gentle', says the Lord, 'and my burden light.'* This yoke is not a yoke of oxen, since it is a yoke of reason,* a yoke which does not impose toil but procures rest. Observe also how he says this yoke is light. For that previous one is heavy, which is 'upon the children of Adam'* from the day of their birth to the day of their death. Of what death, do you think? To be sure, that of which Paul says: 'You have died and your life is hidden with Christ in God.'* Good is this death which buries the old birth and brings in a new birth. Good is this death which swallows slavery and begets freedom. For the children of this birth are free. Good is this ending, that while discarding the old Adam, we may simultaneously cast off his heavy yoke. This ending of the life of the flesh breaks the yoke of our captivity; it can gall us no longer but it rots from the effects of the oil from the time we begin to be called by another name and over us is invoked the name of the second Adam, for his name is like oil poured out.* Would you hear of both the breaking and the rotting of this heavy yoke? 'He forgives all your sins, he heals all your infirmities.'* Sin is pardoned wholly, once for all; the yoke has been broken. Infirmity is still being healed; the yoke is rotting. In the text, what is rotting wastes away slowly, does not disappear all at once. The resolve of the will can

Sermon

319

Twenty-Six

indeed be cut through and, as it were, broken, but deep-rooted passion is not so much cut out as unlearned. And when the impossibility of working out our salvation is removed by grace, then, as it were, the yoke of captivity is broken. But the difficulty in achieving goodness still lingers; while the difficulty is gradually being healed, its yoke is decaying. 'It will rot', says Isaiah,* and he allows the implication that, if not all at once, yet eventually it is to be consumed by decay. What decays is surely destroyed! How is he not free, whose yoke is either broken at once or gradually destroyed? Both a yoke and a rope, each when broken seems robbed of its purpose, for neither can a broken yoke grievously oppress nor a rotten rope firmly bind. Happy surely is the one whose bonds have so rotted that they are useless, whose chains hiive decayed and rotted from the action of the oil. 4. But you will say: you had begun to talk about the neck of the bride, why do you linger over a yoke? What connection is there between the yoke and the neck? I wish there were none! But in fact the galling is intense. What is a yoke meant for, save the neck? Yet not for the neck of the bride, since the bonds have already been loosed from her neck and she knows no constraint from the yoke of slavery. 'Your neck is like the tower of David', says the Bridegroom. By this is indicated the most towering liberty, liberty free of all oppression, yet not sheer liberty with no fibre of strength; In a tower one expects not only height but also the strength of ramparts against the face of the foe. Freedom has indeed been restored but security is not yet allowed you. The snare of captivity has been broken.* The enemy seeks to trap you from another quarter; he has lost his claim, but he has not abandoned the hope of regaining it, nor his determination to attack. You have been set free, but henceforth the responsibility of guarding your freedom falls on you. Do not, even in the slightest way, let your neck, surrendered to the embraces of the Bridegroom, be exposed to any degenerate yoke.

Is 10:27

Ps 123:7

320

Lk 15:20

Gilbert of Hoyland

According to Luke, the father meeting his son at his return fell upon his neck. Dear was the burden and gentle the yoke though the son did not deserve to bear or to feel it until, first restored to his right mind, he broke with his state of slavery and so returned to his father.* Your neck is upright; be

Mt 11:29

strong as the tower o f David, that you may say: 'I will guard my strength for you.'* For he is David, he is Solomon, Christ, that is, the power of God and the wisdom of God.* You are his tower if you have no lowly and feeble idea of him, provided your towering ideas come from the power of God and not from yourself. He is like a tower, not the tower of David but a tower opposed to David who, 'puffed up with the opinions of his own flesh', exalts 'himself in opposition to the knowledge of God'.* Lofty is this neck but wisdom tramples on the necks of the proud and lofty and exalts those o f the humble.* Humility itself supplies the funds needed to build the tower of the Gospel. Nor should one be embarrassed lest funds fail the bride, for they can be borrowed liberally from the treasury of the Bridegroom: 'Learn of me', he says, 'for I am meek and humble of heart.'* Do you not yet understand how

Lk 14:11

humility supplies funds for the building o f the tower? 'The man who humbles himself', says the Lord, 'shall be exalted.'* Aptly there was a hidden suggestion

Ps 58:10 1 Cor 1:24

Col 2:18; 2 Co 10.5 Ezk 21:26; Jb 5:12, Dt 33:29

Sg 4:3; see S 25:

1-2 above.

about humility in a previous verse, where the Bridegroom mentions what was hidden in the bride, since it is a beautiful example o f humility to conceal the praises o f one's merits.* If there he speaks of her humility, here as a consequence he adds a note about her loftiness. A tower founded upon humility cannot be hidden long.

1 Pet 2:5 Ep 2:22'

5. 'Your neck is like the tower of David.' Consider the privilege of the bride. The apostle Peter exhorts us to be built together 'into a spiritual home',* but the bride is built not only into a home but also into a tower. Paul wishes us to be built together 'into a dwelling-place of God',* but the bride, not satisfied with this, adds battlements also, that her dwelling-place may be lofty and more

Sermon

321

Twenty-Six

secure. Perhaps hers is also one of those towers of which it is said: 'Let peace be in your power and plenty in your towers.'* It is altogether fitting that plenty be not lacking in a tower. Harsh is the need because it is doubled when there is a siege without and famine within. What does it profit that the entrances are all closed and barred, if famine, that savage within, spreads universal grief? Disaffection is an evil famine. The gates have been closed and the outer approaches barred, if death makes no entry through the windows of the senses and if the probing of the rebellious senses does not welcome provocation to evil from foreign imports. If you 'spurn profit from extortion', if you 'stop your ears from suggestions of murder', if you 'shut your eyes to the sight of evil',* you are already enclosed, already you dwell on the heights and your elevation is a bastion of rocks. But is that enough? Of what use is such a well-fortified height, if famine and the cruel hunger of disaffection ravages what is within? Of what uses is the solid and steep height of rock, if no bread is there, if wells can run dry? Good indeed is a stronghold, if rations hold out. Good is a fortress of granite, if it be such that from its hard substance honey and oil may be extracted. And indeed the very hardness of observances and the rock of discipline often pour full streams of oil, and the somewhat stony rigor of our Order supplies sweetness of devotion to the jowls of the mind. 3 In the words of the Psalm: 'Let peace be in your power and plenty in your towers', Jerusalem, but 'a plenty for those who love you.'* Otherwise, one who does not love, though he be within, goes hungry none the less. But how shall there be want in this spiritual tower, in the tower of David, in the neck of the bride, through which in unending exchange the spirit of life is drawn in and breathed out, the supply line of the divine word is unbroken, and the breath of the voice ever flows? How shall there be famine in the neck through which an abundance of sweetness and the word of goodness surges from the free fountain

Ps 121:7

Is 31:15

Ps 121:7

322

1 Co 12:31; 'fMt 22-40

Sg 8:9

Gilbert of Hoyland

of the heart? The neck seems to resemble both a channel and a bond both between the heart and the lips, and between the body and the head, and between all four. In the neck is both a bond and a way. What else is the bond to be, save charity, by which the b o d y is joined to the head, the Church to Christ? What else is the way of the spirit to be, save charity? For this is 'the more excellent way', or rather this is the spirit which comes and goes and returns to its source, going back to the place of its birth.* On this depend the Law and the Prophetsf Therefore 'a thousand shields hang f r o m it'. For every word of the Lord is a flaming shield and the battlements themselves are related to speech. In a later chapter we read: 'If she is a wall, let us build upon it battlements of silver.'* Battlements are usually of the same material as the tower and form one body with it. And consider how charity supports battlements of the same substance and body as itself. Consider how there is inborn in charity a kind of solicitude, prudence and watchful wariness to avoid or repel assaults and stratagems of the foe. Battlements have open crenels and closed merlons. Through the crenels, charity detects ambushes; through the merlons it diverts assaults; through the one charity forsees, through the other it protects. Charity has been built with such battlements because such solicitude, so strong and so prudent, is inborn in it. Charity is a great support for itself. In fact love is strong as a tower. It knows the opportunities for assault, knows when there is need for retreat, but when there is no possibility of retreat, it knows how to endure with courage. Although it seems to have so much support in itself, it does not refuse assistance from others. Fortified with battlements, charity also takes up shields. A good shield is an orderly way of life and a law transmitted by men. Although this is not necessary t o charity, it is not considered superfluous or even burdensome. Charity is of the spirit; it needs no law, yet it does not disdain law but uses it as law should be used, being protected and not oppressed by

Sermon

323

Twenty-Six

law. A good shield also is meditation on the sacred word, for 'every word' of the Lord 'is a flaming shield'.* 7. Charity is not content with the spiritual meditations which it begets itself and although it is itself the law of the Lord, it meditates on the very words of the Law; 4 thence it derives its credentials, thence it guards and protects itself on Sion with a manifold shield. 5 Although charity has within itself the great witness of the Spirit,* still it seeks protection for itself from the sacred writings. Good is the protection which either the experience of charity suggests or skill in the divine word transmits. In his Epistle, Paul depicts for you some battlements of charity: 'Charity is patient', he says, 'it is kind.' Read through the entire passage about charity; does it not seem to you that as many battlements rise up as the distinct graces he lists? 'Charity is not jealous, does not act perversely, is not boastful, is not ambitious; charity does not insist on its own way, does not take pleasure in wrongdoing but rejoices in the right', and so forth as far as, 'charity never ends'.* Do you see with what a crown of battlements charity is built? Do these battlements not seem to form one body with charity and rise as it were from its foundation? And yet these affections to which charity, as it were, gives birth by its nature, education directs, discipline governs, and practice exalts; and this good originating with charity, this way of life drawn up by experts, either encourages lest it grow weak or inspires that it may grow strong. So charity, not content with inward inspiration, hangs in the memory the directives of sacred Scripture like shields displayed on all sides. Behold the Bridegroom himself, who is the mediator and negotiator between men and God, as the neck communicates between the body and the head, 'a tower of strength against the enemy',* behold him I say, who though rich in shields of his own assumed the shields of Scripture and, as it were, had recourse to its authority to check with the shield of truth the wily assaults of a malicious interpreter.

pr 30-5 Lam 182 n. 71; n. 1 70.

1 Jo 5:7-8. ^mM^n

1 Co 13:4-8

Ps 60:4. Lam

324

Gilbert of

Hoyland

8. If you also are a mediator and a negotiator between men and God, and like a neck join body and head, let a thousand shields be buckled around you, the manifold shields of the divine word. Let sacred authority be ready at hand and for every engagement let it be your patron, not only to satisfy yourself but also t o enrich others. Be ready to render to everyone who asks an account of the faith and hope that are in 1 P 3:15; to Peter's you.* He seems to demand an account of your faith, words, G. adds: i s contrary to the faith w j 1 Q t r i e s t Q pr r o m o t e

[jtde etj spe, as

in S 16:4. Lam 1 79.

Na 2:3

1 Co 6:17

'

and to trespass upon it. A good shield therefore hangs from your neck, if you are protected with the shield of truth, the shield of good will, the shield of the sacred word. You read of all these shields in the Scriptures. But if you are also like a tower raised on high by charity, if by the grace of contemplation, like a neck rising about the rest of the body, you approach the Lord's head and are hidden in the secret of his face, in the enclave of the Bridegroom, in the bridal chamber of truth, do you not seem to be protected by an ornate shield? I know not whether any shield is a greater guarantee of protection than such an embrace of the Beloved. This is a fiery* shield and therefore it extinguishes all the fiery shafts of the foe of foes, and its fire devours fire. If the shield of faith extinguishes those shafts, how much more is he protected by the trusty shield of truth, who is hidden in the warmth of its embrace? For meditation upon truth is fervent, 6 and it extinguishes the evilly enkindled suggestions of the enemy before they can reach the mind. Between her embraces of the Bridegroom and her duties of charity, there is no time for the bride to be struck by stray shafts. 7 Such a shield is a neat pendant from the neck of the bride because love alone experiences the grace of so warm an embrace, love alone knows such transports and, making the mind cleave to God, for a space fuses it into one spirit with him.* Blessed surely is the neck wherein dwells the fiery word of the Lord, from which hangs like a shield in delightful embrace the Word of the Father, his truth and his power. Does he not seem to

Sermon

Twenty-Six

325

y o u d e l i g h t f u l l y p r o t e c t e d , w h o o n all sides b e f o r e and

behind

is c r o w n e d

and s u r r o u n d e d

by

such

shields? F o r believers t h e r e is a t r u s t y peg, f r o m w h i c h hang weapons

of so m a n y d i f f e r e n t k i n d s . N e a t l y

t h e y h a n g f r o m t h e n e c k of c h a r i t y , since it is t h e u n c t i o n w h i c h t e a c h e s us a n d suggests all things,*

Jo 14:26

since u p o n it all graces are c o n f e r r e d , t o it all are r e f e r r e d a n d b y its m e a s u r e all are c o n s i d e r e d a n d w e i g h e d . ' A t h o u s a n d shields h a n g f r o m it, all t h e a r m o r of valiant m e n . ' Surely this is t h e a r m o r of Paul's i n v e n t o r y t o t h e E p h e s i a n s . * 'All t h e a r m o r of

Ep 6:13-18

valiant m e n ' , t h a t is of lovers for 'love is s t r o n g as death.'*

What

f o l l o w s ? Is o n l y t h e a r m o r o f t h e

Sg 8:6

valiant t h e r e , a n d n o b r e a s t s f o r i n f a n t s ? If c h a r i t y soars like a t o w e r , d o e s c h a r i t y n o t b e n d d o w n ? 'If we are o u t o f o u r senses, it is f o r G o d ; if w e are in o u r right

mind,

it is f o r y o u . T h e c h a r i t y

of

Christ

impels us.'* 9.

2 Co 5:13-14

Y o u have h e a r d of t h e b r i d e o u t of h e r senses;

w o u l d y o u h e a r of her also w h e n she is in her r i g h t senses a n d b e n d s d o w n ? ' Y o u r t w o b r e a s t s are like t w o f a w n s , t w i n s of a gazelle.'* A g o o d t o w e r is t h e

„ , _, _ Sg 4:5-6. See Morson, 161-2,

b r i d e ; on all sides she encloses herself w i t h t h e disci-

White

42-3.

pline of an o r d e r e d life; and she has p e n d a n t f r o m h e r n e c k a w e a l t h of shields in t h e t e a c h i n g s of S c r i p t u r e , and she rises t o t h e heights in h e r t r a n s p o r t s of c o n t e m p l a t i o n . Likewise h e r self-restraint is s t r o n g , h e r t e a c h i n g reliable a n d h e r ecstasy h e a v e n l y ; y e t her l o f t i n e s s has also l e a r n e d t o b e n d d o w n t o o u r level, t h e richness o f h e r t e a c h i n g t o b e b r o u g h t d o w n t o s o b r i e t y , h e r a u s t e r i t y t o m e l t , as it w e r e , i n t o t h e sweetness o f s p i r i t u a l m i l k , * a n d t h e a r m o r of t h e

1 P 2:2

valiant t o b e t r a n s f o r m e d i n t o b r e a s t s f o r t h e w e a k . Everywhere

the

charity

of

Christ

prompts

her,

s w e e p i n g h e r u p w a r d s to h i m s e l f a n d d r a w i n g her d o w n w a r d s f o r his sake, b u t n o t d e t a i n i n g h e r overlong before, towards

to

her

delight,

she h a s t e n s

directly

ecstasy.

So t h e B r i d e g r o o m says: ' Y o u r b r e a s t s a r e like two gazes

f a w n s , t w i n s o f a gazelle',* b e c a u s e she ever towards

the

mountains

of h e r

pastureland,

Sg4:5

326

Gilbert of Hoyland

because her wonted refreshment lures and carries her to the realm of her pastureland, because with graceful leap she suddenly bounds towards the lilies of the Bridegroom, whence delightfully nourished on the juices of heavenly herbs, she repeatedly brings back breasts filled for her young. But what must be said about these breasts, ears perhaps weary and the fleeting hour cannot now endure. There is now no time for a drink of milk pressed from those breasts. When the Lord, thanks to your prayers, offers more plentiful leisure and more ample time, I shall not refuse you the ministry of my lips, if he who grants his affection will also grant the eloquence to praise him, Christ Jesus, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

NOTES TO SERMON TWENTY-SIX

1. Written for one person throughout. 2. On curiosity of the senses, see Lam 184, n. 92. 3. On disciplina here and in S 26:9, see Lam 170, nn. 3, 5. 4. Mab., mss. Paris 9605, Troyes 419: meditatur; Migne: mediatur. Lam 185, n. 99. 5. Ps 19:3, 2, gives a basis for restoring the text to read: inde se de Sion tuetur et multiplici protegit clypeo. Mab. and Migne read inde se (al. sensa) tuetur; Dion reads: inde* tuetur; Vulg. reads: et de Sion tuetur te, withprotegat te, in the preceding verse; mss. Paris 9605: sensa tuetur; Troyes 419: ? sensa tuetur. 6. On meditatio veritatis see Lam 183, n. 78; on fervida meditatio, Lam 185, n. 102. 7. Possibly a reminiscence of Vergil, Aeneid, 4:69-72.

327

SERMON 27 RAPTUROUS FEAST AND THE MILK OF BABES The bride feasts on spiritual food to give milk to her babes. 1. The Church, through Paul, gave the milk of babes to both Jew and Gentile, for her compassion cares and her adaptation cures. 2. Paul's example should be followed for true eloquence. 3. The Church treats the fawns as twins in grace, both Jew and Gentile. 4. Her lilies are models of chastity and of the sacred word. 5. The bride who feeds on the heights feeds her twins from comely breasts. 6. The vision and pleasures of pre-dawn give place to eternal day. 7. In the repose of night, the fawns are refreshed because they graze on delightful lilies until daybreak. YOUR

TWO B R E A S T S A R E LIKE TWO

TWINS THE

OF

A G A Z E L L E , WHICH

LILIES,

UNTIL

THE

DAY

FAWNS,

GRAZE

AMID

BREAKS

AND Sg 4:5-6

Y

ou see, brothers, how not even the breasts of the bride are bereft of praise. Indeed mention of breasts is frequent both elsewhere and especially in these Songs. The Bridegroom prefers breasts to wine,* compares them to a cluster of grapes,* likens them to a tower,* and says in the passage now before us: 'Your two breasts are like two fawns, twins of a gazelle which graze amid the lilies.' You see in how many ways her breasts are praised. If the bride is a mother, her breasts are a comely need for her maternal bosom. Paul knew the need for breasts, when he said: 'We become babes among you, like a nurse 329

Sgl:l Sg 7:7 Sg 8:10

330 1 Th

Gilbert of 2:1

1 Co 9:20-22; ut omnes lucrifaciam ; Vulg: ut o m n e s facerem salvos.

Hoyland

taking care of her children.'* Does he not seem to you to have become like a fawn, who has become like a babe? How did he foster his children like a nurse, if he did not have breasts? Like two fawns of a gazelle are the two sons of the Church: one from circumcision, the other from the Gentiles. Notice how Paul adapts his breasts to both. 'To the Jews I became as a Jew . . . ; to those outside the Law . . . I have become all things to all, in order to gain all.'* Did he not adapt his breasts to these fawns when he became all things to all men? He became all things to all men, not with the cunning of a hypocrite but with the affection of one who has compassion and with the bearing of one who adapts himself. In our context, he conformed himself to both, now with the Jews abstaining from what was lawful, now with the Gentiles partaking of what was lawful, everywhere avoiding offence to either race where no harm to the faith deterred him. He became all things to all men, neither robbing the Jews of rites still lawful at the beginning, nor forcing the Gentiles into a mockery of the Jews. He became all things to all men, according to the capacity of his hearers both giving moral precepts and explaining mysteries. In these two subjects he proferred as it were two breasts, providing his babes with the milk of simpler teaching. Inner compassion does indeed possess breasts, but adaptation exhibits them outwardly. Compassion cares, but adaptation cures. For what does it profit me, if you show only compassion and are unable to adapt yourself to suit my weakness and, so to speak, to my infancy? What does it profit me, if by your feelings of compassion you make my cause your own, but do not provide the care you ought? Both are necessary, not only compassion but also some adaptation of discipline and teaching. Compassion brings your feelings into conformity, adaptation makes you stoop to feed your babes with milk for their needs. In neither way do holy teachers fail their hearers; they become like their hearers both in the affection of piety and in the practice of adaptation.

Sermon 2.

Twenty-Seven

331

W o u l d t h a t t h o s e w h o are t o p r e a c h in t h e

assembly of t h e b r e t h r e n w o u l d a t t e n d t o this. T h e y are b e n t o n g r a n d i l o q u e n c e r a t h e r t h a n o n relevance. T h e y m a k e prodigies of t h e m s e l v e s a m o n g p e o p l e of w e a k u n d e r s t a n d i n g w i t h o u t e f f e c t i n g their salvation. T h e y b l u s h t o t e a c h h u m b l e a n d simple t r u t h s , lest t h e y s h o u l d s e e m t o k n o w o n l y these. T h e y blush t o have b r e a s t s , t o b a r e t h e b r e a s t , t o give m i l k t o their b a b e s . W h a t d o e s this m e a n ? Did y o u t a k e y o u r place in their m i d s t , filling a p u l p i t t h a t y o u m i g h t display y o u r l e a r n i n g or t h a t y o u m i g h t give m i l k t o y o u r subj e c t s in their t e n d e r i n f a n c y ? Y o u weave s u b t l e t i e s ; t h e listeners m a r v e l at y o u r a r t ; t h e y praise y o u r eloquence.

That

is

fair

enough,

provided

they

are

t o u c h e d b y grace, p r o v i d e d as y o u argue, t h e a f f e c t i o n s of y o u r listeners are m o v e d a n d their u n d e r standing

instructed.

Otherwise,

why

introduce

s u b j e c t s f o r e i g n t o t h e business in h a n d , w h i c h y o u r hearers m a y not understand? A great t r i b u t e t o e l o q u e n c e is t o p r o s e c u t e exp e r t l y t h e case y o u have u n d e r t a k e n , t o r e f e r everyt h i n g to its a d v a n t a g e , t o s u p p o r t t h e business in h a n d . N o w h e r e will y o u give a m o r e o b v i o u s sign of y o u r e l o q u e n c e t h a n if y o u develop o r d i n a r y m a t e r i a l artistically.

By t h e

charm

of y o u r

talk y o u

may

resurrect w h a t b y itself s e e m e d d e a d a n d , as it w e r e , t u r n t h o u g h t s t h a t w e n t begging i n t o n o b l e r ideas. Pay

less a t t e n t i o n

to what

suits y o u r

style as a

m a n of l e t t e r s a n d m o r e t o w h a t t h e y s h o u l d hear whom

you

are i n s t r u c t i n g .

For why

should

they

f o l l o w a f t e r y o u , if y o u p r o m e n a d e over highways and w o n d e r w a y s , I d o n o t say a b o v e y o u b u t above t h o s e in t h e p e w ? * D o n o t b r o a c h a l o f t y s u b j e c t in a

Ps 130:1

l o f t y style, b u t b e n d d o w n t o t h e h u m b l e . *

Rm

When y o u

talk of sublime s u b j e c t s o u t o f due

11:20;

12.16

season, w h a t else d o y o u seem t o desire b u t t h a t m e n be s t r u c k d u m b b e f o r e y o u a l o n e a n d t h a t w h a t was said of t h e Saviour be said of y o u : 'Never has a m a n so s p o k e n ' ? * Y o u have c l i m b e d i n t o t h e p u l p i t t o e d i f y o t h e r s , n o t t o i n f l a t e y o u r s e l f ; t o fill o t h e r s , n o t t o e m p t y y o u r s e l f , e x c e p t p e r h a p s in t h e w a y of t h e Saviour

'emptied

himself,

taking

the

form

of

a

Jn 7:46

332

Ph 2:7

1 Co 1:3; 2:2

Gilbert of

Hoyland

servant',* in order to nourish us for our salvation with the milk of his flesh. A good imitator of his Master, Paul does not conceal his breasts but boasts of having them: 'As babes in Christ I gave you not solid food but milk to drink', and likewise: 'I decided to know nothing among you except Jesus Christ and him crucified.'* He knows for whom he is setting the table and to whom he is proffering his breasts. So his breasts are like those of a fawn because the breasts 2 of his teaching are softened, such as babes in Christ can grasp.

Rm 1-4

3. Now you have heard what these fawns are and why there are two. Would you know why they are twins? Because in the faith there is no distinction between a Jew and a Greek.* Your privileges of merit are abolished and rebirth confers distinction on no one, for rebirth absolves all alike. For all 'fall short of the glory of God and are justified by his grace as a gift'.* Faith ennobles both peoples alike but the Jew thinks otherwise and in the kindness shown to all he claims rights peculiar to himself. What wonder if he seeks to be the first, when he sought to be the only one? He cannot be the only-begotten; so he strives to be at least the first-born. See how many objections were brought against Peter in the Acts of the Apostles, because he had visited uncircumcised men and admitted them into the mysteries of the faith.* See how Paul in the Epistle of the Romans toils in the sweat of his brow against, the Jews, because in grace they claimed certain privileges of the faith for themselves and tried to divide into classes those whom one faith joined together.* They pre-

Ac 15:9

tended in Acts to be the only ones in grace, but in Romans the highest in grace; they were unwilling to admit to equality those whom they could not fail to have as partners. But God made the Gentiles of one body with Israel and sharers of both covenants, making no distinction in any one, cleansing their hearts by faith.*

Rm 10:12

Rm 3:23-24

Ac 11:1-18

So they are called twins, because faith does not separate into classes those whom faith regenerates without exception. Contrariwise, those who know

Sermon

Twenty-Seven

not how to be twins have been made nobodies, and though once they occupied the first place at the banquet, they no longer have even the last. This plan not only applies to them but extends to all, so that no one, whatever his rank, should envy another's partnership or equality in grace. For who should allege merits, where grace is entirely in giving? Events of old must not sway the scale, where everything has been made new. As newness of rebirth is suggested in the fawns, so equality of rebirth is suggested in the twins. Appropriately they are said to belong to a gazelle, that is, to be children of the Church, especially because—like gazelles—they have keen vision. Keen are the eyes of the Church, because she contemplates 'not what is seen but what is unseen'.* 4. 'Your two breasts are like two fawns, twins of a gazelle, which graze amid the lilies', provided of course they experience the grace of lilies, provided for them lilies have the fragrance of lilies and do not emit a rank odor. Good and pleasing is the fragrance of a lily, yet the same lily for some has the perfume of a lily, for others the malodor of wormwood. The lily of the valley, the lily unique is Christ; lilies were persons who imitated him. Hear what one of those lilies says: 'We are the fair aroma of Christ, . . . to some a fragrance from death to death, to others a fragrance from life to life.'* You see how unique is that lily in which the fulness of all things good breathed perfume, but to some seemed malodorous. The latter turn bitter to sweet and darkness to light. But he truly grazes amid lilies, who masters the fragrance of lilies. Lilies are the models of chastity which, not only in our day and in our presence but also in times past and in distant places, breathe out the fairest fragrance. Lilies are also holy words, in which we scent the joys of eternal life and draw in the breath of perfumes. With how many such lilies, brothers, have you been surrounded! Though all the children of the Church have been blessed, you have been blessed more luxuriantly. For into your nostrils at almost every moment the chaste utterances, now of prophets, now of apostles, now of evangelists,

333

2 Co 4:18

2 Co 2:15-16

334

Gilbert of

Hoyland

breathe forth like lilies, and their words and life are perfumed with an enchanting aroma. For what lilies could waft a sweeter scent, what lilies could rival their fragrance? What perfume does Mary breathe upon you, and John and Peter and the other men in the Gospel, and what finally does Jesus himself, who as no other both radiates fragrance in his own person and alone is personally perceived in all others, however sweet-scented be their perfume!

Jn 6:69

Sg 1:1

His words waft a new aroma throughout the world, as they disclose the mysteries of the Trinity, the grace of Redemption, the largess of virtues, the glory of the Resurrection, and when his words explain the goal of eternal life. 'You have the words of eternal life', Peter says, 'to whom shall we go?'* Let us also say the same, anointed with his sweet perfume. In you, O good Jesus, breathes the Godhead of the Father who exists in you. In you breathes the grace of the Spirit who anointed you. In you breathes the virginity of your mother, in you the integrity of your own flesh, in you the healing of our languor. For us all these breathe their fragrant bouquet in you and to whom else shall we go either in love or in remembrance? Clearly wronged are such lilies, if any alien odor should mingle with them to make their perfume rank. Any malodor wafted to the nostrils of the spirit may corrupt it, turn it to the world, and make it hasten towards the stench of loathsome offal. Clearly it is wrong, if to you vices smell sweeter than lilies of virtues. He is squeamish indeed who does not delight to feed upon milk and among lilies. For not all milk is for babes. Does not all teaching, every devout affection gently poured into the spirit, seem to you to resemble milk? Whatever is easily and gently sipped, resembles milk. 5. With such milk the breasts of the bride were filled and so they are called 'like fawns', because in them the consolation of the word and an abundance of lively teaching is fresh and, as it were, ever new and reborn. These breasts know nothing of crabbed age and therefore they are better than wine,* yet not unlike must. 'Your breasts', says the Bridegroom,

Sermon

'are like clusters of grapes',* having of cou-rse not the astringency of wine but the fresh sweetness of must. Other breasts feed; these intoxicate. Rightly then her breasts are like fawns, because they are not bruised by crabbed age. Great is the comeliness of the bust of the bride, if she has breasts unharmed, not a flabby bust crushed in the Egypt of this world.* That is why she said: 'My breasts are a tower.'* Unassailable are these breasts and teeming with plentiful milk, for they have grown up like a tower. Good then are breasts so distended, breasts of piety, twin breasts, for piety possesses the consolation both of the present life and of the life to come. Rejoice with great joy, says Isaiah, that you may have milk and be satisfied by the breasts of her consolation, and when you have been weaned from milk, you may feast from the entrance to her glory.* Do you see whither the use of milk leads? That you may feast, says Isaiah, from the entrance of her glory. Or do the breasts of the bride 3 not seem to you to feast from the entrance of glory, when like fawns 'they graze amid lilies until the day breaks and the shadows vanish'?* With what sweetness do breasts so nourished give suck, breasts filled from heaven because pastured among the lilies of heaven. The mere fragrance of lilies refreshes. Their perfume retains the flavor of food, for their perfume is fruit of a kind: 'like a vine', says Sirach, 'I yielded a fruit of sweet fragrance.'* See how wisdom counts her fragrance among fruits. This is food of the spirit, having nothing of the body, neither touched by the tooth nor chewed with difficulty, but breathed in by the spirit, flowing directly into the breasts themselves and expanding the breasts. For why are they said to be 'fragrant with the best ointments',* if not because in them the breath drawn from the neighboring lilies is fragrant, 'until the day breaks and the shadows vanish'. 6.

It is delicious

335

Twenty-Seven

indeed

amid

lilies t o a w a i t t h e

rising dawn. Perhaps day is a neighbor of these lilies, and amid lilies often some wisp and mist of the day is inhaled. Even the Bridegroom himself grazes amid

Sg 7:7

Ezk 23:3, 21 Sg8:10

Is 66:10-11,