Sermons on the Song of Songs

But are we to pass over the title? No, my brethren, we must not omit a single iota, since we are commanded to gather up the smallest fragments, lest they be lost. The title runs, “The Beginning of Solomon’s Canticle of Canticles.” Observe, in the first place, how fitly the name Solomon, which, in the Hebrew, signifies the “Peaceful One,” stands at the head of a book which takes its beginning from the token of peace, that is, from a kiss. Notice, also, that such a beginning invites to the understanding of this Canticle only peaceful souls, those, namely, who have succeeded in freeing themselves from the tumult of the passions and the distractions of temporal cares. Nor should the fact that the Book is not called a canticle, but the Canticle of Canticles, be regarded as insignificant. I have, indeed, read many canticles in Sacred Scripture, but none other, as far as I can remember, bearing such a title. Israel sang a hymn to the Lord, after escaping the sword and the yoke of Pharaoh, what time the sea rendered them the double service of delivering them from danger and wreaking vengeance on their enemies. Yet that hymn was not called the Canticle of Canticles. Holy Scripture simply says, if my memory serves me aright, that “Israel sang this song to the Lord.” Debbora, too, sang a canticle, as did also Judith, and the mother of Samuel, and several of the prophets. But we do not read that any of these canticles were called the Canticle of Canticles. You will find, I think, that all those persons sang their songs on account of some benefit bestowed upon themselves or their nation, as for a victory gained, or a danger avoided, or the acquisition of some coveted object. Such singers, therefore, had special motives for their canticles, and sang to show their gratitude for the divine favours, as it is written, “He will confess to Thee when Thou shalt benefit him.” But King Solomon, excelling in wisdom, exalted in glory, and secure in peace, is known to have stood in need of no earthly object the acquisition of which would stimulate him to sing this canticle of his. Nor do his own writings anywhere give occasion for such a surmise. We must therefore suppose that, under divine inspiration, he celebrates the praises of Christ and His Church, the grace of heavenly love, and the mysteries of the eternal marriage. He also gives expression to the desires of the holy soul, and exulting in spirit, composed this nuptial song in sweet but figurative language. For, like Moses, he veils his countenance, here, perhaps, not less dazzlingly bright than the Lawgiver’s on Mount Sinai, because at that time very few, if any, could endure to gaze upon the glory of his naked face. In my opinion, therefore, this marriage hymn owes its title to its excellence, and with good reason is singularly called the Canticle of Canticles in the same way as He to Whom it is sung is singularly named “King of kings and Lord of lords.”

And you, my brethren, if you look back upon your own experience, have not you also sung a new canticle to the Lord, “because He worked wonders,” in the victory wherewith your faith “hath vanquished the world,” and in your deliverance out of “the pit of misery and the mire of dregs”? Again, when He added the further grace of setting your feet upon the rock and directing your steps, I am sure that for this indulgence of a new life, your mouths were filled with another “new canticle, a hymn to our God.” And when your penitence obtained from Him not only the pardon of your sins but even the promise of reward—did you not with still greater fervour, rejoicing in the hope of future goods, sing your songs “in the ways of the Lord, because great is the glory of the Lord”? And if for any amongst you a mysterious or obscure text of Scripture has sometimes become, on a sudden, luminous with meaning, surely it was a duty to charm the ears of God “with the voice of joy and peace, the sound of one feasting,” in return for the alms of heavenly bread bestowed. But even in these daily trials and combats, in which all who live piously in Christ are kept constantly engaged by the world, the flesh, and the devil—thus constantly experiencing in themselves that the life of man upon earth is a warfare—in these also, I say, we find the obligation of daily singing new canticles for victories achieved. As often as a temptation is overcome, or a vice eradicated, or an imminent danger avoided, or a hidden snare discovered, or any deeply rooted and inveterate passion finally and completely vanquished, or some virtue, long and eagerly desired and often asked for, is at last obtained through the grace of God, so often, according to the Prophet, should we sound forth our thanks and praise and bless “God in His gifts” for each benefit received. For, when the Judgment comes, he shall be considered an ingrate who cannot say to God, “Thy justifications were the subject of my song in the place of my pilgrimage.”

I think, my brethren, you already recognise in your own experience those canticles, which in the Psalter are not called the Canticle of Canticles, but the “Canticles of the Steps.” For at every advance you make towards perfection, according to the “ascents” which each has “disposed in his heart,” a particular canticle has to be sung to the praise and glory of Him Who advances you. I do not see how otherwise can be fulfilled the verse, “A voice of exultation and salvation in the tabernacle of the just.” Still less that most beautiful and salutary exhortation of the Apostle, “In psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord.” But there is one canticle which, by reason of its singular excellence and sweetness, surpasses all those I have mentioned and all others whatsoever. This I would name the Canticle of Canticles, because it is the fruit of all the rest. Grace alone can teach it, nor can it be learned save by experience. It is for the experienced, therefore, to recognise it, and for others to burn with the desire, not so much of knowing, as of feeling it; since this canticle is not a noise made by the mouth but a jubilee of the heart, not a sound of the lips but a tumult of internal joys, not a symphony of voices but a harmony of wills. It is not heard outside, for it sounds not externally. The singer alone can hear it, and He to Whom it is sung, namely, the Bridegroom and the Bride. For it is a nuptial song, celebrating the chaste and joyous embraces of loving hearts, the concord of minds, and the union resulting from reciprocal affection.

Yet this canticle can neither be heard nor sung by souls that are weak and imperfect, and but recently converted from the world, but only by such as are advanced and sufficiently enlightened. For these, by their progress under the grace of God, have so increased, that they have now come to maturity and to the marriageable age, so to speak, measuring time by merits rather than by years. They are ripe for the mystical nuptials of the Heavenly Bridegroom, as will be more fully explained in its proper place. Now, it is the hour at which both our poverty and our Rule require us to go forth to manual labour. To-morrow I will resume, in the name of the Lord, my discourse on the mystical kiss, having in to-day’s sermon sufficiently expounded the meaning of the title.