Sermons on the Song of Songs25 Sermon XXV. That the Bride, namely, the Church, is black, yet comely
Sermon XXV. That the Bride, namely, the Church, is black, yet comely
I had already said in a former sermon that the Bride is obliged to reply to the attacks and reproaches of those who are envious of her glory, and who, while in the body they appear to be of the number of her maidens, are yet far removed from her in spirit. To them it is that she says: I am black, but comely, O ye daughters of ferusalem (i. 5). It is evident that they speak disparagingly of her, accusing her of being black. But consider her patience and gentleness. For not only has she not rendered railing for railing, but contrariwise has returned to them a blessing, calling them daughters 2. That perfection is indeed to be desired for all; but especially does it befit those who would be good rulers in spiritual things. For those who are good and faithful pastors know that they are set over others in order to care for weak and languishing souls, not to live in pride and state. And when some of those committed to their charge utter murmurs, and perhaps even burst out into threats and violent words against them, they remember that they are not masters, but physicians of the soul; and oppose at once to that spiritual madness, remedial and healing treatment, not harshness and punishment. This, then, is the reason why the Bride calls those 'daughters of Jerusalem } whose ill-will and insulting words she is enduring, so as to soothe their murmurs by words full of sweetness, to compose their excitement, to heal their envy. It is written: A peaceful tongue appeaseth strife (Prov. xv. 18). Also these were, in fact, daughters of Jerusalem in a certain sense, nor does the Bride speak falsely in so naming them. For whether it be on account of the Sacraments of the Church, which they receive indifferently with the good; or on account of their profession of a common Creed and Faith; or the companionship which they have at least according to the body with the faithful; or even because of the hope of their future salvation, which ought not to be altogether abandoned, even with regard to those who live in so abandoned a manner, as long as life is continued to them they are called, with good reason, daughters of Jerusalem.
3. Let us examine now that which is said: am black, but comely. Is not this a contradiction in terms? By no means. I speak for the unlearned, who are unable to distinguish between colour and form—form is inherent in the composition of the thing spoken of; colour is but a quality of it. Not everything, then, which is black, is necessarily on that account ill-favoured. For instance, blackness in the pupil of the eye is not unbecoming; there are black gems which are highly prized in ornaments; while black hair contrasted with a pale complexion augments the beauty and charm of a face. You will easily notice the same thing in a great number of instances, and will find many things which are not otherwise than graceful in form, but of which the colour is not agreeable. That is perhaps the 4. In the next place, why does she say that, though black, she is at the same time beautiful? She is black, perhaps on account of the life that she led formerly in the shadow, under the control of the prince of this world, in which she still bore the image of the earthly; while she is beautiful with the image of the heavenly, with which, when afterwards she walked in newness of life, she was thenceforth invested. But if this is the case, why should she not say, as speaking of the past, ' I was black,' rather than, 11 am black?' But if anyone is pleased with this sense of the words, then those which follow, as the tents of Kedar, as the curtains of Solomon, ought to be understood as referring, 4 Kedar,' to the former life, and * the curtains of Solomon ' to the new. It is of the skins, or tents, of Kedar that the prophet speaks, when he declares: Suddenly are my tents spoiled, and my curtains in a moment (Jer. iv. 20). The former word, black, describes the mean and ignoble tents of Kedar; the latter, comely, the curtains of the King of glory.
5. But let us see if both the one and the other do not refer better to the condition of the higher life. If we consider the exterior of those who are holy, how humble and. abject it is, how vile and neglected in outward appearance; and yet, at the very same time they are inwardly contemplating with unveiled face the glory of the Lord, they are being transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. iii. 18), does it not seem to you that each of these souls will be able to reply to those who reproach him with his blackness: am black, but comely Would you that I should show you a soul which was at the same time black and yet beautiful? His letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible (2 Cor. x. 10). This was Paul. So you, O daughters of Jerusalem, form your judgment of Paul from his bodily presence, and you despise him as being black and repulsive because you perceive him to be a man of small stature, afflicted by hunger and thirst, by cold and nakedness, by many perils, by stripes above measure, by deaths oft (2 Cor. xi. 27, 23)? These are the things which 6. Hear now what God promises by His prophet to those who are black after this fashion, whom either the humility of penitence or the zeal of charity, as it were the burning rays of the sun, seem to have robbed of outward fairness. Though your sins be as scarlet, saith the Lord, they shall be as white as snow: though they be red like crimson, they shall be as wool (Is. i. 18). That outward blackness and disfigurement which appears in holy men is not to be contemned, for it produces inward whiteness, and prepares the soul to make wisdom its seat. For wisdom is the brightness of eternal life as the Wise man defines it; and it is needful that the soul which it has chosen for its seat should be clear and white. But if the soul of the righteous is the seat of wisdom, then I may assert without hesitation that the soul of the righteous is clear and white; perhaps even righteousness consists in this whiteness of soul. For Paul, for whom was laid up tlu crown of righteousness (2 Tim. iv. 8), was undoubtedly righteous. His soul, then, was white and clear; in it wisdom dwelt, so that he spoke wisdom in a mystery among them that are perfect—the hidden wisdom, which none of the princes of this world knew (1 Cor. ii. 7, 8). Moreover, it was that outward blackness and ruggedness, caused by a weak constitution of body, by many troubles and trials, by frequent watchings and fastings, which either produced in him, or rendered him deserving of, that brightness of wisdom and of righteousness. Therefore, that which was black in St. Paul was, in fact, a richer ornament to him than any degree of outward splendour, and than even royal magnificence. Not to be compared with him in essential 1 Wisd. vii. 26, ' vita atenue? But St. Bernard no doubt quoted from memory, for the passage cited reads 4atertta of eternal light'—and I cannot discover any trace of a reading * vita?—Ed.
7. It is, then, with good reason that the saints, despising all unnecessary care and adorning of the outward man, which is corruptible, devote all their care and pains to cultivate and render fair that inward man which is in the likeness of God, and is being renewed from day to day. For they are well assured that nothing can be more acceptable to God than His own image if it be restored to its original beauty. It is for that reason that all their glory is inward, not outward: that is to say, it consists not in the flower of the field, or in the praises of the people, but in the Lord. Therefore they say, Our rejoicing is this, the testimony of our conscience (2 Cor. i. 12); and of their conscience the sole judge is God, whom alone they desire to please; and to please Him is, in their eyes, the true, and only, and highest glory. Nor, certainly, is this inward glory small, since the Lord of glory deigns thus to be glorified, as it is said in the Psalm, The King's daughter is all glorious within (Ps. xlv. 13). It is also safer than any other glory, since each person has it in himself and not in another. And it may be that not the inward brightness only, but the outward blackness also, is a reason for glory, since there is nothing useless in the saints, but all things work together for their good. They glory, therefore, not only in hope, but also in tribulations. Most gladly, therefore, says the Apostle, will I rather glory in my infirmities, that the power of Christ may rest upon me (2 Cor. xii. 9). That infirmity is, in truth, to be desired which is compensated for by the power of Christ. Who will grant unto me, not merely to have infirmities, but even to fall into extreme weakness and helplessness, that I may be recovered and made strong by the strength of Him who is the Lord of all power and strength? For His strength is made perfect in weakness. For, he continues, when I am weak, then am strong (2 Cor. xii. 9, 10).
8. This being so, the Bride has good ground for counting that as a glory to herself which by her envious rivals is blamed as a deformity, and to boast not only of her beauty, but also of her blackness. She does not blush for that blackness, which she knows that her Spouse in former days likewise bore, for it makes her like unto Him; and what glory can be so great? For she assuredly regards no distinction as being so high as this, to bear the reproach of Christ. And this makes her say with joy and gladness: God forbid that I should glory, save in the Cross of Our Lord fesus Christ (Gal. vi. 14). The very reproach of the Cross is welcome to him who is not ungrateful to the Crucified. It is, so to speak, a blackness, but a blackness which is the form and likeness of the Lord Jesus. Go to holy Isaiah, and he will describe to you the form and spirit in which you are to view Him. For is it not He of whom the Prophet says: He is a Man of Sorroivs, and acquainted with grief; and that He. hath no form nor comeliness? And he has added: We did esteem Him as one wlw is a leper, as smitten of God and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; and with His stripes we are healed (Is. liii. 3-5, Vulg.). See what has rendered Him black. Add to this what David has said: Thou art fairer than the children of men (Ps. xlv. 2), and you will find in the Bridegroom all that the Bride has declared of Him in this passage.
9. Does it not seem to you that, according to what has been said, He was able to reply rightly to the envious Jews: 11 am black, but comely, O ye sons of Jerusalem?' He was truly black, who had no form nor comeliness; black, because He was a worm and no man, a reproach of men, and despised of the people (Ps. xxii. 6). Lastly, He even caused Himself to be made sin [for us (2 Cor. v. 21), and shall I fear to say that He is black? Behold Him covered with rags, livid with stripes, defiled with spitting, pale with the pallor of death; can you even then hesitate to confess that He is black? But ask of the Apostles how they saw Him on the mount [of Transfiguration]; learn of the angels [all the perfection of Him upon whom they yearn to look, and you will declare in wonder and admiration that He is indeed beautiful. He is, then, beautiful in Himself; His blackness is on thy account. O Lord Jesus, how perfect and adorable, even though Thou art clad in my human form, is Thy beauty to me! Not only because of the wonders of Divine power with which Thou dost shine on every side, but because of Thy righteousness, Thy kindness, and Thy truth. Blessed is he who, considering diligently Thy life and actions as a Man dwelling among men, sets himself with all his endeavours to imitate Thee to the utmost. This blessed gift, the first-fruits of her dowry, she [Thy Church who is Thy fairest and best beloved, has already received; nor is she either slow to imitate that which is most beautiful in Thee, or ashamed to endure those sufferings of which the blackness is upon Thee. Therefore, it was that she said: am black, but comely, O ye daughters of Jerusalem. Therefore, also, she adds the comparison, As the tents of Kedar, as the curtains of Solomon. But that is a saying difficult and obscure, and not to be even attempted by those who are wearied. You have time to knock hereafter at that door. If you do so with sincere hearts, He who is the Revealer of mysteries will appear: nor will He who invites you to knock delay to open. For it is He who openeth, and no man shutteth—the Bridegroom of the Church, Jesus Christ Our Lord, who is blessed for ever and ever. Amen.
1. Ecce quod dixeram in sermone, quia aemulis lacessentibus sponsa respondere cogatur, quae corpore quidem de numero adolescentularum esse videntur, animo autem longe sunt. Ait nempe: Nigra sum, sed formosa, filiae Jerusalem. Patet quod detraherent ei, nigredinem improperantes. Sed adverte sponsae patientiam ac benignitatem. Non modo enim non reddidit maledictum pro maledicto, sed insuper benedixit, filias Jerusalem vocans, quae magis pro sua nequitia filiae Babylonis, vel filiae Baal, aut si quod aliud nomen improperii occurrisset, appellari meruerant. Sane didicerat a propheta, imo ab ipsa unctione quae docet suavitatem, calamum quassatum non conterendum, et linum fumigans non exstinguendum. Propterea non putavit amplius irritandas satis commotas per sed nec quidquam addendum stimulis invidiae, qua torquebantur. Magis autem cum his qui oderunt pacem, studuit esse pacifica, sciens se etiam insipientibus debitricem. Maluit ergo ipsas favorabili demulcere vocabulo, quia curae fuit ei infirmarum potius operam dare saluti quam propriae ultioni,
2. Omnibus quidem optanda est ista perfectio; proprie autem optimorum forma est praelatorum. Sciunt quippe boni fidelesque praepositi, languentium sibi creditam animarum curam, non pompam. Cumque internum murmur cujuspiam illarum querulae vocis indicio deprehendunt, etsi in ipsos usque ad convicia et contumelias prorumpentis; medicos se et non dominos agnoscentes, parant confestim adversus phrenesim animae, non vindictam, sed medicinam. Haec igitur ratio cur sponsa filias Jerusalem dicat eas ipsas, quas malevolas sustinet atque maledicas: videlicet ut in blando sermone deliniat murmurantes, commotionem sedet, sanet livorem. Scriptum est enim: Lingua pacifica compescit lites. Alias vero filiae revera Jerusalem quodam modo sunt quae hujusmodi sunt, nec falso ita eas nominat sponsa. Sive enim propter sacramenta Ecclesiae, quae indifferenter quidem cum bonis suscipiunt; sive propter fidei aeque communem confessionem, sive ob fidelium corporalem saltem societatem, seu etiam propter spem futurae salutis, a qua omnino non sunt, quandiu hic vivunt, vel tales desperandae, quantumlibet vivant desperate; non incongrue filiae Jerusalem nominantur.
3. Videamus jam quid illud fuerit dicere: Nigra sum, sed formosa. Nullane in his verbis repugnantia est? Absit! Propter simplices dico, qui inter colorem et formam discernere non noverunt, cum forma ad compositionem pertineat, nigredo color sit. Non omne denique quod nigrum est continuo deforme est. Nigredo, verbi causa, in pupilla non dedecet; et nigri quidam lapilli in ornamentis placent; et nigri capilli candidis vultibus etiam decorem augent et gratiam. Sic tibi quoque facile advertere est in rebus innumeris. Quanquam sine numero sunt, quae in superficie quidem reperies decoloria, in compositione vero decora. Tali fortassis modo potest sponsa, cum pulchritudine utique compositionis, naevo non carere nigredinis; sed sane in loco peregrinationis suae. Alioquin erit cum eam sibi in patria exhibebit sponsus gloriae gloriosam, non habentem maculam, aut rugam, aut aliquid hujusmodi. At vero nunc si diceret, quia nigredinem non haberet, se ipsam seduceret, et veritas in ea non esset. Quamobrem ne mireris quia dixit: Nigra sum, et rursum nihilominus, quia formosa sit, gloriatur. Quomodo enim non formosa cui dicitur: Veni, formosa mea? Cui autem dicitur: Veni, nondum pervenerat, ne forte quis putet hoc dictum, non quidem huic nigrae, quae adhuc laborat veniendo in via; sed beatae illi, quae jam prorsus absque nigredine regnat in patria.
4. Sed audi unde nigram et unde formosam se dixerit. An nigram quidem ob tetram conversationem, quam prius habuit sub principe hujus mundi, imaginem terrestris hominis adhuc portans; formosam vero de coelesti similitudine, quam postea commutavit, ambulans jam in novitate vitae? Sed si hoc est, cur non magis de praeterito, nigra fui, et non nigra sum, dicit? Si cui tamen placet hic sensus, id quod sequitur, sicut tabernacula Cedar, sicut pelles Salomonis, sic oportet intelligi, ut de veteri quidem conversatione Cedar, de nova vero Salomonis se dixerit tabernaculum. Hoc enim esse pelles, quod tabernaculum, propheta ostendit dicens: Repente vastata sunt tabernacula mea, sabito pelles meae. Prius igitur nigra, sicut vilissima tabernacula Cedar: postea formosa, sicut pelles gloriosi regis.
5. Sed videamus quomodo ad statum potius vitae potioris utrumque respiciat. Si consideremus habitum exteriorem sanctorum, eum qui in facie est, quam sit humilis utique et abjectus, et quadam neglectus incuria; cum tamen identidem intus revelata facie gloriam Dei speculantes, in eamdem imaginem transformentur de claritate in claritatem, tanquam a Domini Spiritu: nonne una quaelibet talis anima merito nobis videbitur posse respondere exprobrantibus sibi nigredinem: Nigra sum, sed formosa? Vis tibi denique demonstrem animam et nigram pariter, et formosum? Epistolae, inquiunt, graves sunt; sed praesentia corporis infirma, et sermo contemptibilis. Paulus hic erat. Itaque Paulum, o filiae Jerusalem, de praesentia corporis aestimatis, et tanquam decolorem deformemque contemnitis, quia cernitis homunculum afflictari in fame et siti, et frigore et nuditate, in laboribus plurimis, in plagis supra modum, in mortibus frequenter? Haec sunt quae denigrant Paulum. Pro hujusmodi doctor gentium reputatur inglorius, ignobilis, niger, obscurus; tanquam denique peripsema hujus mundi. Enimvero nonne ipse est qui rapitur in paradisum, qui unum alterumque perambulans, usque ad tertium sui puritate penetrat coelum? O vere pulcherrima anima! quam, etsi infirmum inhabitantem corpusculum, pulchritudo coelestis admittere non despexit, angelica sublimitas non rejecit, claritas divina non repulit. Hanc vos dicitis nigram? Nigra est, sed formosa, filiae Jerusalem. Nigra vestro, formosa divino angelicoque judicio. Etsi nigra est, forinsecus est. Sibi autem pro minimo est, ut a vobis judicetur, aut ab his qui secundum faciem judicant. Homo siquidem videt in facie, Deus autem intuetur cor. Propterea etsi nigra foris, sed intus formosa, ut ei placeat cui se probavit. Non enim vobis: quibus si adhuc placeret. Christi servus non esset. Felix nigredo, quae mentis candorem parit, lumen scientiae, conscientiae puritatem.
6. Audi denique quid per prophetam Deus promittat istiusmodi nigris, quos aut humilitas poenitentiae, aut charitatis zelus, tanquam solis aestus, decolorasse videtur. Si fuerint, ait, peccata vestra ut coccinum, quasi nix dealbabuntur; et si fuerint rubra quasi vermiculus, velut lana alba erunt. Non plane contemnenda in sanctis ista nigredo extera, quae candorem operatur internum, et sedem proinde praeparat sapientiae. Candor est enim vitae aeternae sapientia, ut Sapiens definit: et candidam oportet esse animam, in qua ipsa sedem elegerit. Quod si anima justi sedes est sapientiae, haud dubie dixerim animam justi esse candidam. Et fortassis justitia ipsa candor est. Justus autem erat Paulus, cui reposita fuerat corona justitiae. Candida proinde Pauli anima erat, et sapientia sedebat in ea, ita ut sapientiam loqueretur inter perfectos, sapientiam in mysterio absconditam, quam nemo principum mundi hujus agnovit. Porro hunc in eo sapientiae, justitiaeque candorem nigredo illa exterior de praesentia corporis infirma, de laboribus plurimis, de jejuniis ac vigiliis multis, aut operabatur, aut promerebatur. Ideoque et quod nigrum est Pauli, speciosius est omni ornatu extrinseco, omni etiam regio cultu. Non comparabitur ei quantalibet pulchritudo carnis, non cutis utique nitida et arsura, non facies colorata vicina putredini, non vestis pretiosa obnoxia vetustati, non auri species, splendorve gemmarum, seu quaeque talia, quae omnia sunt ad corruptionem.
7. Merito proinde omnis cura sanctorum, spreto ornatu cultuque superfluo exterioris sui hominis, qui certe corrumpitur, omni se diligentia praebet et occupat excolendo ac decorando interiori illi, qui ad imaginem Dei est, et renovatur de die in diem. Certi sunt enim Deo non posse esse quidquam acceptius imagine sua, si proprio fuerit restituta decori. Propterea et omnis gloria eorum intus, non foris est; hoc est, non in flore feni, aut in ore vulgi, sed in Domino. Unde et dicunt: Gloria nostra haec est, testimonium conscientiae nostrae: quod conscientiae solus sit arbiter Deus, cui soli placere desiderant; et cui placere, sola vera et summa gloria est. Non mediocris plane gloria illa quae intus est, in qua gloriari dignatur et Dominus gloriae, dicente David: Omnis gloria ejus filiae regis ab intus. Et tutior sua cuique gloria, dum habet eam in semetipso, et non in altero. At non in solo fortassis candore interno, sed in exteriori quoque nigredine et exteriore gloriandum, ne quid omnino sanctis depereat, sed omnia cooperantur in bonum. Non solum igitur in spe, sed et gloriari in tribulationibus. Libenter, ait, gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi. Optanda infirmitas, quae Christi virtute compensatur. Quis dabit mihi non solum infirmari, sed et destitui ac deficere penitus a memetipso, ut Domini virtutum virtute stabiliar? Nam virtus in infirmitate perficitur. Denique ait: Quando infirmor, tunc fortis sum et potens.
8. Quod cum ita sit, pulchre sponsa convertit sibi ad gloriam, quod ei pro opprobrio ab aemulis intorquetur; non modo formosam, sed et nigram esse se glorians. Non enim erubescit nigredinem, quam novit praecessisse et in sponso: cui similari quantae etiam gloriae est? Nil sibi gloriosius proinde putat, quam Christi portare opprobrium. Unde vox illa prorsus exsultationis et salutis: Absit mihi gloriari, nisi in cruce Domini mei Jesu Christi! Grata ignominia crucis ei qui Crucifixo ingratus non est. Nigredo est, sed forma et similitudo Domini. Vade ad sanctum Isaiam, et describet tibi qualem in spiritu illum viderit. Quem namque alium dicit virum doloris, et scientem infirmitatem; et quia non erat ei species neque decor? Et addidit: Nos putavimus eum tanquam leprosum, et percussum a Deo, et humiliatum. Ipse autem vulneratus est propter iniquitates nostras, attritus est propter scelera nostra; et livore ejus sanati sumus. Ecce unde niger. Junge et illud sancti David: Speciosus forma prae filiis hominum; et habes totum in sponso, quod sponsa de se hoc in loco testata est.
9. Num tibi recte et ipse videtur secundum ea quae dicta sunt, aemulis posse respondere Judaeis: Niger sum, sed formosus, filii Jerusalem? Niger plane, cui non erat species, neque decor; niger, quia vermis et non homo, opprobrium hominum, et abjectio plebis. Denique se ipsum fecit peccatum: et nigrum dicere verear? Intuere sane pannis sordidum, plagis lividum, illitum sputis, pallidum morte; et nigrum vel tunc profecto fatebere. Percunctare etiam apostolos, eumdem ipsum qualem in monte perspexerint; aut certe angelos, in qualem prospicere concupiscant; et nihilominus formosum mirabere. Ergo formosus in se, niger propter te. Quam formosum et in mea forma te agnosco, Domine Jesu! non ob divina tantum quibus effulges miracula, sed et propter veritatem, et mansuetudinem, et justitiam. Beatus qui te in his hominem inter homines conversantem diligenter observans, se ipsum praebet pro viribus imitatorem tui. Hoc jam beatitudinis munus formosa tua primitias suae dotis accepit; nec quod formosum est tui, imitari pigra; nec quod nigrum sustinere confusa. Unde et dicebat: Nigra sum, sed formosa, filiae Jerusalem; et addidit similitudinem: Sicut tabernacula Cedar, sicut pelles Salomonis. At istud obscurum est, nec attingendum omnino fatigatis. Habetis tempus ad pulsandum. Si non dissimulatis, aderit qui revelat mysteria; nec cunctabitur aperire, qui et ad pulsandum invitat. Ipse est enim qui aperit, et nemo claudit, sponsus Ecclesiae Jesus Christus Dominus noster, qui est benedictus in saecula saeculorum. Amen.