COMMENT:
'the Canticle of Canticle' sculpture donated at Nunraw Abbey 1970s.
Monastic Lectionary of the Divine Office,
Night Office
Readings for the Liturgy of the Hours.
Augustinian Press 1995
23rd
Week Ord. Time
Thursday 10 September.
First Reading ---
Hosea 2:4-25
Second
Reading
From Pathways in Scripture by
Damasus Winzen
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| Sponsa Verbi - Spouse of the Word |
It
is significant that the prophet who actually witnessed the downfall of the Northern
Kingdom is called Hosea, which means salvation, and that his message is one of
pardoning love and of hope. In the midst of the dark clouds of God's wrath
appears the glowing heart of divine love. Hosea sees God as "the great lover,"
whose secret he discovers in his own heart as in a mirror. The love of the
bridegroom for his bride and the love of the father for his son are the flowers
of love in the heart of a man; in both Hosea was deeply disappointed, for his wife
was unfaithful, and his son disobedient. His love, however, was too deep to be extinguished.
It bent down to the harlot and was kindled in compassion for the prodigal son.
This
personal experience revealed to him the secret of God's heart: It is too deep
to be given to wrath forever. The denunciation of Israel's faithlessness is,
therefore, followed by the solemn promise: And I will betroth you to myself
forever; I will betroth you to myself in righteousness and justice, in love and
compassion. And I will betroth you to myself in truth. God's complaint over
the disobedience of his son ends in his moving confession: How can I give you
up, Ephraim? How hand you over, Israel? My heart is turned within me, my compassion
is kindled like a blaze. I will not carry out my fierce anger, nor will I again
destroy Ephraim. For I am God and not man, the Holy One in the midst of you, and
I will not destroy.
These
words represent a climax in the self-revelation of God in the Old Testament. The
difference between God and man is not seen so much in terms of power and
perfection; selfless love, "agape," which triumphs over wrath, is the
very core of Christian revelation: God is love.
The
revelation of his love through Hosea is God's answer to the state-supported "harlotry"
of Israel with the "baalim," gods of vitality, fertility and
procreation. They are the lords of luck and prosperity. In order to free the
people from the worship of the gods of prosperity, God will strip Israel of all
earthly power and lead her into the desert of the exile to speak to her heart.
This
experience will renew in the heart of the people the true love of God, in which
she will call God my husband and not my master (baal). Thus the
valley of desolation will become a door of hope. The course of history shows,
however, that the exile was not the final "baptism" which turned the wrath
of God into love and gave a new heart to God's people. God's wrath was overcome
only when the Father sent the Son of his love into the valley of the passion to
redeem those against whom his wrath was kindled. Hosea's message is fulfilled
in Jesus.
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| Hosea's message is fulfilled in Jesus. |
Responsorv 1 In 4:9.16b; In 3:16
God's love for us was revealed when he sent his only Son into the world so that we might have life through him. + God is love, and whoever lives in love lives in God and God lives in him.
V. God loved the world so much that he gave his only Son, so that whoever believes in him should not perish but have eternal life. + God is love ...
+++++++++ 
+++++++++++++
+++++++++++++
26. Speaking directly to nuns,
as St. Bernard formerly to his monks, Dom Marmion naturally limited the
teaching of the Abbot of Clairvaux to consecrated nuns; this is why he more
than once quotes texts from the Pontifical for the consecration of virgins.
As a matter of fact, however, in its essential points this doctrine applies to every soul vowed to Christ. - EDITOR’S
NOTE.
II. THE HUMAN NATURE IN
CHRIST, THE SPOUSE OF THE WORD.
SUMMARY. - In
Christ the human nature perfectly realises those characteristics which St.
Bernard demands for a Spouse of the Word - The human nature in Christ is devoid
of personality - It is given up entirely to the Word - It lives only for Him -
In entire dependence on Him - The wonderful fruitfulness of this divine union -
This union is the model of the union of the Soul with the Word.
The fathers of
the Church saw primarily in the "Canticle of Canticles," the symbol
of that marvellous union which exists in Christ between the Word and the human
nature.
The Word, the eternal
Wisdom, is the Bridegroom; He chooses for Himself a spouse: a human
nature. The immaculate and virginal womb of Mary is the nuptial chamber
where this marvellous union was fashioned, a union so wonderful, so elevated,
that it needed as artisan none other than the Holy Ghost Himself, so intimate
that it is ratified by substantial Love. But if we carefully observe the
sacred Humanity in this union with the Word, we shall see that it marvellously
and most fully realises those characteristics that St. Bernard wished to see in
a spouse of the Word.
It can be said
that the human nature in Jesus is absolutely free from self-seeking and any
attachment to creatures:relictis omnibus.
That it is
authentically human, you know; Jesus belonged entirely to our race, He was
"perfect man" as well as "perfect God": Perfectus
Deus, perfectus homo. 1
The human nature
in Christ is complete: an immortal soul united to a human body, with its faculties,
senses, and powers of action" "In all things except sin, Christ was
like unto His brethren": Debuit per omnia fratribus similari ...
absque peccato." 2
However this humanity
possessed nothing of its own, it had no personality in itself, it remained
stript of that which in us is the inmost centre, the plenitude of autonomy 3 which
constitutes the "me," 4 the
highest part of a rational being. There are two natures in Jesus, but
only one person, the Divine Person of the Word, which replaces and supplies
superabundantly for the human personality. Where shall we look for a
human nature which was so radically, so absolutely despoiled? Relictis
omnibus.
Having then
nothing, belonging to nothing, the human nature in Jesus "adhered to the
Word with all its powers":Verba votis omnibus adhaerere. The
bond which united them cannot be expressed. Outside the ineffable union
which unites the three Divine Persons in the essential unity of their nature,
no union is closer, none more intimate than this. The sacred Humanity is
truly one with the Word. If one, then all is
common between them the actions of the human nature participate in the unique
and splendid beauty which adorns the works of the eternal Wisdom; they acquire
that transcendent worth, that infinite value which only attaches to the Works
of God Himself. If onewith the Word which has caused it, the
human nature must be adored as divine. An indissoluble union: once
realised, it ceases not; death itself did not break it, and in the ages which
will never finish, the elect will contemplate, admire, hymn and adore the
humanity united to the Word.
What an absolute possession of the humanity by the Word, yet also what an absolute surrender of itself by the human nature, and in its free acts, what a transport of love towards the Word! Between the human nature and the Word, there was a perfect and unceasing community of thought, sentiments, will and action. All its life, all its activity, its very essence was consecrated to the glory of the Word, "lived for the Word": Verbo vivere. If the human nature holds from the Word, life, existence, the most sublime gifts, in return it gives itself up wholly to his operations. What Christ said of His life as Word with regard to the Father, the sacred humanity, keeping due proportion, can say of the Word. "My doctrine is not Mine"; 5 but His to whom I am united"; "I do not judge of myself, but according to the views of him who possesses me in Himself ... I act as I see Him do 6 ..."
What an absolute possession of the humanity by the Word, yet also what an absolute surrender of itself by the human nature, and in its free acts, what a transport of love towards the Word! Between the human nature and the Word, there was a perfect and unceasing community of thought, sentiments, will and action. All its life, all its activity, its very essence was consecrated to the glory of the Word, "lived for the Word": Verbo vivere. If the human nature holds from the Word, life, existence, the most sublime gifts, in return it gives itself up wholly to his operations. What Christ said of His life as Word with regard to the Father, the sacred humanity, keeping due proportion, can say of the Word. "My doctrine is not Mine"; 5 but His to whom I am united"; "I do not judge of myself, but according to the views of him who possesses me in Himself ... I act as I see Him do 6 ..."
The human nature
in the hands of the Word is an absolutely submissive and perfect instrument; it
is ruled by Him. Verbo se regere. Having in the order of
being no personality, it possesses none in the domain of activity.
"The Word presides in every thing, holds all in his hands ... The man (the
human nature) is elevated, but the Word is not limited in any way:
unchangeable, unalterable, He rules always and everywhere the nature that is
united to Him. From hence it comes that in Jesus Christ the human nature
is in all things absolutely submissive to the direction of the Word, who so
elevates all to Himself, that thoughts and actions are divine. All He
thinks, all He wishes, all He says, all He hides within Himself, or manifests
externally, are animated by the Word, guided by the Word, worthy of the Word. 7 ..."
The sacred humanity is for the Word, the channel of its graces, through it He
appeared to men to reveal the divine secrets, to instil into hearts those words
of wisdom, by which the eternal Goodness and unchangeable Love are manifested.
The dowry of
that nature which possesses nothing of itself, is to give the Word life as man
here below, so that He may conquer, draw souls to Himself and thus gain His
kingdom. The sacred Humanity lives fully for the glory of the Word, in
absolute dependence, but full of love until death, for by it the Word possesses
what He could never find in the divine riches; a means by which to suffer,
expiate and die for men. The human nature could say to the Word from the
first moment of union with Him: "A bloody spouse thou art to me: Sponsus
sanguinum tu mihi es."8 Delivered
to Him, to execute with and in Him the will of the Father, the human nature did
not cease during the whole of its earthly course to stretch forward to that
"baptism of blood" 9 which
consummated the marvellous and inexhaustible fecundity of that inexpressible
union. It was actually by death that the Sacred Humanity "conceived
of the Word what it should bring forth," de Verbo concipere quod
pariat Verbo.
From death life issued, from the pierced heart of Jesus flowed that stream of living water which rejoices the city of souls, after having brought them forth by grace. The fruit of that union consummated on Calvary between the Word and the human nature, is the Church, that multitude of souls of which St. John speaks, 10 the elect "of every tribe, tongue, people and nation, redeemed" 11 by that blood to form for ever the resplendent and glorious Kingdom of the Bridegroom and Bride.
From death life issued, from the pierced heart of Jesus flowed that stream of living water which rejoices the city of souls, after having brought them forth by grace. The fruit of that union consummated on Calvary between the Word and the human nature, is the Church, that multitude of souls of which St. John speaks, 10 the elect "of every tribe, tongue, people and nation, redeemed" 11 by that blood to form for ever the resplendent and glorious Kingdom of the Bridegroom and Bride.
The marvellous
artisan of all these works is love, the love of the Word for the human nature,
the love of the Sacred Humanity for the Word. Their union is only
realised by the Holy Spirit, substantial Love; it was love that made them meet
in the womb of the Virgin, who "conceived by the Holy Ghost."
Love commenced this union, consecrated and sealed it; Love preserved it, Love
also consummated it. Christ, said St. Paul, "by the Holy Ghost
offered Himself unspotted unto God." 12
Such is to tell,
in stammering fashion, the ineffable mystery of the divine nuptials of the Word
with human nature. This mystery is at the same time, the model and source
of the union of the Word with consecrated souls. The Incarnation, the
hypostatic union, unique in its specific character, becomes universal by a
mystic extension. The Christ, the God man, the Incarnate Word, contracts
with souls in differing degrees that union which makes Him the Bridegroom and
the soul the Bride.
The condition of
the Bride is assuredly infinitely inferior to that of the human nature in
Jesus; 13 it
is, however, so fruitful, that it ravishes and transports the souls who are its
objects.
Oh, Lord Jesus,
if the Psalmist can proclaim "that Thy friends are made exceedingly
honourable," 14 what
praises can fitly celebrate the infinite condescensions of your love towards
those souls called to imitate your sacred humanity in the dignity of spouse?
1.Creed
attributed to St. Athanasius.
2. Hebr. II, 17; IV, 15.
3. This autonomy is evidently relative: for by essence every creature is finite, we depend upon God both for existence and for the conservation of our existence.
4. Ontologically and juridically.
5. John VII, 16.
6. Cf. John V, 19,30.
7. Bossuet, Discours sur l’histoire universelle, 2e partie, Chap. XIX, Jesus Christ et sa doctrine.
8. Exod. IV, 25.
9. Cf. Luke, XII, 50.
10. Apoc.VII, 9.
11. Apoc. V, 9.
12. Heb. IX, 14.
13. The union of the Word with the human nature is substantial and personal; the two natures being united in the unity of person. In the soul the union with the Word is by its nature accidental and moral, that is to say that the human being keeps its own personality in the domain of being; the union with the Word is realised in its activity (knowledge, love and actions).
14. Ps. CXXXVIII, 17.
2. Hebr. II, 17; IV, 15.
3. This autonomy is evidently relative: for by essence every creature is finite, we depend upon God both for existence and for the conservation of our existence.
4. Ontologically and juridically.
5. John VII, 16.
6. Cf. John V, 19,30.
7. Bossuet, Discours sur l’histoire universelle, 2e partie, Chap. XIX, Jesus Christ et sa doctrine.
8. Exod. IV, 25.
9. Cf. Luke, XII, 50.
10. Apoc.VII, 9.
11. Apoc. V, 9.
12. Heb. IX, 14.
13. The union of the Word with the human nature is substantial and personal; the two natures being united in the unity of person. In the soul the union with the Word is by its nature accidental and moral, that is to say that the human being keeps its own personality in the domain of being; the union with the Word is realised in its activity (knowledge, love and actions).
14. Ps. CXXXVIII, 17.
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