Origen, Gregory of Nyssa and Bernard of Clairvaux

Christian spirituality has long recognized the importance of the biblical Song of Songs throughout the Church's long history. Indeed, much ink has been spilled over the centuries in an endeavor to decipher its obscure words. This attempt to spiritually interpret what obviously appears as a poem of human love may appear naive, even strained, to modern sensibilities. Such a point of view is valid, and one gets the impression that by favoring our spiritual nature to the detriment of our corporality, ancient and medieval commentators on the Song have twisted its original meaning. In addition, the allegorical process favored by so many of these interpreters tended to over spiritualize its words in an attempt to disclose the divine presence in the text's obscurest details. While the intent was noble, its flights of fancy were occasionally the product of a fertile imagination than divine inspiration. Thus our modern sensibility recoils at artificial attempts to depict one reality in terms of another quite different from it. To obtain valid insights obscured by this forest of allegorical interpretation, a world generally foreign to us, requires patience and demands sensitivity to older methods of analysis. We also discover that a certain arrogance may be present in our attitude towards ancient texts, frequently assuming that our modern scientific tools have unmasked everything there is to know about them. However, closer examination discloses that insights into spiritual reality, regardless of time and cultural expression, have a universal, ageless attraction in that they directly communicate a desire for transcendent reality.

In light of this appeal, we at the threshold of the twenty-first century for some time now have been witnessing a renewal in the spiritual life once considered the exclusive province of cloistered monastic life. This interest arising chiefly from lay persons behooves us to reexamine those documents enshrined in the Christian tradition which best communicate the love of God. One modest attempt at keeping in line with this desire is my analysis of the three Commentaries on the Song of Songs by Origen, Gregory of Nyssa and Bernard of Clairvaux. The first two Commentaries have the advantage of having been composed while the Church was still undivided and young, despite the fact that even then it was afflicted by heresies. They may also be characterized by a more "Greek" or Orthodox approach with greater emphasis upon discovering the image and likeness of God within the believer. Bernard's Commentary comes later and was written in a different tradition, Western Christendom, when the Church was a dominant force in people's lives. In a sense we can identify more with Bernard's world view despite the fact that recent decades have seen a radical diminishment of ecclesiastical influence. Enough people are still alive who recall a time when greater clarity existed and society enjoyed a fairly general allegiance to theological and moral principles. Bernard is also an important link with Origen and Gregory of Nyssa in that he, a Latin writer, underscores that a person is made in God's image. Such an approach is characteristic of early Cistercian authors (12^th century), namely, William of St. Thierry and Aelred of Riveaulx.

I approach the three Commentaries on the Song of Songs by Origen, Gregory of Nyssa and Bernard of Clairvaux by presenting certain key words and concepts both common to all three as well as particular to each author. As a part of this effort I have already assembled a list of important citations from the works of these men independent of this study. It may be found on the Gregory of Nyssa Home Page, www.ucc.uconn.edu~/das93006/nyssa.html ⁽¹⁾ which enables the reader to better understand the elements which contributed to their texts. As a complement to my analysis, the reader should refer to a related study, also on the same Home Page, which contains all the biblical references to each Commentary. By employing these documents as a single study aide, the reader is in a better position to comprehend both the originality of each writer as well as those similarities they share.

One practical suggestion for obtaining better insight into the Commentaries is to meditate upon the biblical citations with a view towards reconstructing each text, as it were, in light of the Song verses to which they allude. In this way you have better access to the author's mind while pondering a given verse from the Song of Songs as each man must have done. Perhaps after gaining some familiarity with all the texts involved through the word studies and excerpts both in this document and through others on the Gregory of Nyssa Home Page, you can not only appreciate the three Commentaries but be in a position to compose your own ⁽²⁾. This approach also enables the reader to appreciate not only how sacred scripture inspired our authors but how the culture and philosophies of these earlier centuries impinged upon their interpretations. Certainly we would be affected by comparable influences if we were to write a commentary today. ⁽³⁾

Even the casual reader will note that the Commentaries by Origen and Gregory of Nyssa share a closer link not only by proximity of time but through the pervasive Hellenic culture of this period. In fact, Gregory, who wrote in the fourth century, acknowledges in his Prologue an indebtedness to his second century predecessor: "Although Origen laboriously applied himself to the Song of Songs, we too have desired to publish our efforts" (13.3 ⁽⁴⁾). The third Commentary by Bernard of Clairvaux stands apart from those of his two illustrious predecessors not only by reason of time and culture but by a more affective, less Platonic treatment of the biblical text. Bernard's approach may be characterized by parresia coupled with a shameless expression of emotion, or to use a Latin term with a related meaning, affectus. This parresia, a Greek word used in the New Testament which implies boldness or freely speaking one's mind as a member of a democratic state. Through such parresia the abbot of Clairvaux gives free reign to a whole variety of emotions, a process we do not usually associate with scriptural commentators, even though they adopt a spiritual and allegorical stance ⁽⁵⁾. Furthermore, Bernard's affective treatment may not appeal to all audiences, but his appealing Latin style of writing--difficult to translate into a modern language--wonderfully communicates an exuberance for things divine which aroused an entire generation eager to follow in his footsteps. I believe it was the noted Benedictine scholar, Jean Leclerq who observed that the Cistercian monks (of whom Bernard was a member) forsook everything to follow Christ except the ability to write well! Certainly this is true of the abbot of Clairvaux and his immediate disciples.

Although other Christian Commentaries on the Song of Songs exist, the three I consider here are in many ways the most influential, having impacted Christian spirituality in a special manner. Actually it was Origen, the acknowledged master of the spiritual life, who set the tone for subsequent commentaries by clearly situating the biblical Song as a love poem between Jesus Christ (the Bridegroom) and the soul or Church as Bride. The following quotation from a modern day commentary on the Song of Songs helps to delineate the approach to these three authors I adopt: "As we find ourselves approaching the metaphorical gates of eternal life, we find in ourselves an even greater need than before to transcend intellectual knowledge by a more poetic sense of Christ's presence" (italics are mine) ⁽⁶⁾. I am fond of this relatively unknown study by a convert from Orthodox Judaism to Catholicism because I had the opportunity of having had several long conversations with him. Immediately I was struck by Charles' insight and devotion to Jesus Christ, especially through the medium of the Hebrew scriptures. This modern text, similar to the masterpieces to be considered here, were all composed as genuine effusions of the Holy Spirit; they demonstrate that timeless wisdom which transcends space and time and speak to a broader audience.

Any genuine attempt to follow in the steps of Jesus Christ is plagued by difficulties, and sound guidance is needed to avoid pitfalls along the way. Origen, Gregory and Bernard were aware of these dangers which is why they graded our experience of estrangement from God according to the three books of Ecclesiastes, Proverbs and the Song of Songs. The first book concerns the "vanity" of life; the second, the acquisition of wisdom; and the third, the fruitition of a mature relationship with Jesus Christ. This division corresponds to three general teachings on the spiritual life which in subsequent centuries developed into the purgative, illuminative and unitive ways. Each author acknowledged the progressive nature of the spiritual life, especially Gregory of Nyssa, and took pains to lead their readers into deeper insights concerning Christian doctrine. Any experienced practitioner will concede that the three steps are not fixed; rather, they are interchangeable. No matter how much one advances along the path of perfection symbolized by the Song of Songs, there always remains room for purification (Ecclesiastes) and the accretion of wisdom (Proverbs).

Perhaps one of the most genuine characteristics of a truly spiritual commentary on sacred scripture is the author's insatiable desire for a life infinitely better than we can now imagine. Such an other-worldly sentiment is typical of authentic spirituality, although a more materialistic culture obviously finds difficulty with this outlook. However, to a seeker intent upon achieving union with God, this other-worldliness directly appeals first to one's heart and secondly, to the intellect. Often our minds must race to catch up with the impassioned words which such treatises communicate; hence a continual need for guidance offered in the first two books, Ecclesiastes, Proverbs.

Persons smitten by intense love and longing for heaven--more specifically, their desire for union with the person of Jesus Christ--are constantly on the look-out for creating images or analogies which re-present...make present again...the object of their love. They, to quote Charles Rich again, seek "a more poetic sense of Christ's presence." Even apparently insignificant observations from the created realm suffice to communicate or at least to reveal hints about the source of their fervent aspirations. Gregory and Bernard are celebrated for flights of allegorical fancy along this line, whereas Origen is a bit more restrained in his two shorter treatises on the Song. This is true despite the fact that the former two authors attribute their inspiration for analogical representation to the second century master.

It should be noted that the infusion of a love so intense and transcendent grabs the heart like nothing else and frustrates our aspiration to describe that which is essentially indescribable. This experience has one of the best possible expressions through marital imagery; it compels us reach to seek metaphors and analogies which give voice to what has touched us so deeply ⁽⁷⁾. Along this line, a quick glance at manuscripts from early Christian centuries demonstrates time and again the human aspiration to circumscribe that which is essentially uncircumscribable by using the most intimate human analogies possible. This need to come up with a description of transcendence is rooted in our experience of the physical world; it is a limitation which frustrates our deep-seated impulse to give voice to what had struck us so profoundly. For example, when we have a sentiment of either joy or depression, we automatically seek to voice it through those physical means at hand which best correspond to our inner experience. Joy is affiliated with elation, bright or light colors, whereas gloom assumes dark colors and is associated with images related to the preposition "down." These sentiments are so pervasive and come so naturally that we hardly advert to the inner processes when they assume, as it were, a geographical outline.

The procedure of creating metaphors is an important means of overcoming that gap between the outer world and our inner lives and lies at the heart of any attempts to achieve union with God. Awareness of this process is helpful when reading unfamiliar texts as the three Commentaries under consideration. One could even make a diagram of the various ways each man employed metaphors through, for example, the four cardinal points of the compass such as up (heaven), down (hell), left (condemnation) and right (justification), to mention a few broad categories with moral and theological implications.

Closely allied with the emergence of any metaphor or analogy is that ill-defined yet persistent desire we have to make comparisons, of comparing what we know against what we do not yet know. This process is especially acute when it comes to such radically different realities as our familiar, physical realm and the wholly transcendent nature of the spiritual one. The tendency to compare lies in the background of our awareness and can rarely if ever be satisfied, for once we have hit upon an adequate representation (at least for the moment), we remain on the watch to develop it further. One only has to look, for example, at Gregory of Nyssa's Song Commentary where he creates a metaphor, develops it within a given context, yet comes to the conclusion that all his metaphors woefully fall short of expressing divine reality. Such a chasm does not create despair; rather, it lies at the heart of any authentic religious experience which can never fathom the mystery of God's word.

I have digressed a bit on the impact of metaphors and analogies because Origen, Gregory and Bernard use them copiously. Their enthusiasm for this approach may dismay a reader uninitiated into the allegorical method favored by most commentators on scripture, ancient or medieval. For this reason I have decided to insert a number of key words or concepts usually found in or associated with all three Commentaries. From there I proceed to analyze the word within a broader context and make occasional reference to other related patristic texts. In this fashion I hope to give the reader a more comprehensive snapshot of not only how each author used a given word but to compare its use by all three men.

Please note that this document is relatively long for a Home Page (which contains similarly long works!) yet remains incomplete because at a later time I intend to fill out and expand numerous passages and concepts already cited. The advantage of posting such a work in process on the Internet is that one can modify it quickly and with as much frequency as desired.

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One theme common to all three Commentaries is the authors' desire to overcome a separation with God. Western culture has interpreted this gulf as the result of sin or alienation which has been transmitted down to the present since the origins of the human race. As noted above, the step by step process of rectifying our estrangement traditionally has been traced by following the path laid out by the three biblical books, Ecclesiastes, Proverbs and the Song of Songs. Such a restoration culminates with the imagery of marriage, a basic instinct common to us all and one which our authors have exploited brilliantly. ⁽⁸⁾ Despite their world-denying outlook, Origen, Gregory and Bernard recognize the urge to seek a mate of the opposite sex as located in the depth of our being; they consider it to be the bedrock upon which all other human relationships are grounded. Bernard of Clairvaux wonderfully sums up the impulse for marriage as based upon Gen 2.23-4: "'This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.' Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh." ⁽⁹⁾ Bernard of Clairvaux describes our natural impulse in his customary vivid language as follows:

This bond (nexus, referring to marriage) is stronger even than nature's firm bond (vinculum) between parents and children. "For this," it says in the Gospel, "a man will leave his father and his mother and cleave to his bride" [Mt 19.5]. You see how strong this feeling (affectus, an important word in Cistercian spirituality; references listed below) is between bride and bridegroom; it is stronger not only than other affections (affectibus), but even than itself. Sermo 83.3

Since marriage entails an ongoing relationship of two persons of the opposite sex, constant opportunity is present for deepening this alliance beyond initial physical attractions. Our three authors find in such a relationship a living exemplar of how the Christian should relate to Jesus Christ; from early on they had posited Christ in the guise of a divine Bridegroom who associates with his Bride (she is either the individual person or Church as a whole). Here is where the Latin term affectus (roughly, "affection") as developed by Bernard plays an important role as cited in the passage above. We find evidence of its definition in Sermon 67.3:

If you will, speak to us, to our understanding, tell us clearly what you feel. How long will you keep us in expectation? Is your secret to be for you alone? It is thus: it is the affectus, not the intellect, which has spoken, and it is not for the intellect to grasp...The affectus have their own language, in which they disclose themselves even against their will. Fear has its trembling, grief its anguished groans, love its cries of delight.

When considering the biblical Song of Songs, we discover that the two spouses relate in various circumstances through an alteration of presences and absences from each other. These alterations give rise to a whole range of emotions and desires which may be categorized as affectus where we see either joy at finding a spouse or dejection resulting from absence. Clearly as Bernard states, affectus "disclose themselves even against their will (etiam cum nolunt, produnt)," that is to say, they transcend logic our attempts to control their expression. After having experienced several of these shifts of joy and sadness, a clearer realization dawns that the pattern of mutual relationship (as noted by our commentators) can only find fulfillment when the spouses become one. Gregory of Nyssa concludes his Commentary on this theme where he frequently alludes to chapters fourteen through seventeen of St. John's Gospel. An example of this unity are found in his concluding words:

Everyone is drawn to desire what they bless and praise, so the daughters praise the Dove [i.e., the Holy Spirit, union of Father and Son] and desire by all means to become doves. And the fact that they praise the dove shows their zeal to attain what they praise until all become one. All will look to the same goal, and every evil will be destroyed. God will be all in all, and all persons will be united together in fellowship of the Good, Christ Jesus our Lord. 468-69

Note the italicized words: "drawn to desire" (te epithumia sunteinesthai) and "desire" (epithumousi) where Gregory employs the Greek word epithumia twice in conjunction with the verb sunteino. We may infer a correspondence here with Bernard's use of the Latin affectus "not produced by the processes of the mind but by spontaneous impulses (erumpere motu, 67.14)" which continues along the same line as mentioned above. Gregory is justly famous for the word epektasis, also derived from (sun)teino, which implies a continuous stretching forward ⁽¹⁰⁾. Such are the affectus of St. Bernard which are also unlimited as the following excerpt reveals from his Song Commentary shortly after he states "Love exists in action (actus) and in feeling" (affectus):

How, then, should that be ordered which can in no way be fulfilled? Or if you prefer to hold that affective love (affectuali) has been commanded, I do not dispute it, provided you agree with me that in this life it can never and will never be able to be fulfilled by any man. Sermo 50.2

Such inability for fulfillment is characteristic of Gregory's epektasis, but it is a fulfillment which find consummation in the constant striving towards God. All three Commentaries struggle in various ways with overcoming the tension of presence versus absence, a predicament familiar to anyone on the spiritual path which has its human complement in a love relationship with a person of the opposite sex. Such anxiety can be resolved by a sensitivity which allows for both having access to and respect for the subjectivity of another person with his or her consent; again, the books of Proverbs and Ecclesiastes impart the necessary training for these interpersonal relationships.

We find scriptural reference to the appropriation of divine life through the Pauline theme of being "in Christ." For example, refer to Ephesians 1.3-14 where this phrase occurs numerous times ⁽¹¹⁾. When you are "in" something (air or water or a room or especially "in" another person's presence), you are not necessarily conscious of it but are simply conscious along with (i.e., "in") it as the references from Ephesians demonstrate so well. This harmony with a presence which we first perceive as separate from ourselves and then appropriate has degrees of intensity (consider the presences and absences of the bridegroom in the Song of Songs), a case at hand being the context of a marital relationship. Perhaps for this reason Gregory of Nyssa calls the person seeking God a "dove;" this bird flies every which way and is symbolic of the Holy Spirit who "flies in between" the Father and Son and who, in turn, imparts an infinite variations of his relationship to us.

This constantly changing relationship which consists of shifts between absences and presences, mostly on the part of the divine Bridegroom with respect to his human bride (both the individual and the collective or Church), serves to increase our longing for him. The emotion of desire, expressed most accurately by Bernard's use of affectus, plays a central role in each of the three Song Commentaries, and for this reason it is helpful to present a fairly comprehensive list of references. Each excerpt here as well as those throughout this essay, requires comparison and cross referencing with other important words to which they are related ⁽¹²⁾:

Origen

...the power of love (amoris vim) is none other than that which leads (perducat) the soul from earth to the lofty heights of heaven (ad fastigia caeli celsa perfucat), and that the highest beatitude (ad summam beatitudinem) can only be attained under the stimulus of love's desire (amoris desiderio provocante). Prol 2.1

...but the desire and love of (cupidine et amore) him who bears the image of the heavenly (imaginem caelestis, cf. 1Cor 15.49) according to the inner man (interiorem hominem) are heavenly (caelesti). Prol 2.16

It seems to me that the Divine scripture is anxious to avoid (volens cavere ne lapsus) the danger of the mention of love becoming an occasion of falling for its readers...it uses a more respectable word (honestiore vocabulo) for that which the wise men of the world called desire or passion (cupido seu amor)--namely, charity or affection (caritatem vel dilectionem). Prol 2.20

Occasionally, however, though rarely it calls the passion of love by its own name (proprio vacabulo amorem nominat), and invites and urges (incitat) souls to it; as when it says in Proverbs about Wisdom: "Desire (adama) her greatly and she shall preserve thee; encompass (circumda) her, and she shall exalt thee; honour her, that she may embrace (amplectatur) thee" [Prov 4.6, 8]. Prol 2.23

...the soul whose only desire (cuius omne studium sit coniungi et consociari) is to be united to the Word of God and to be in fellowship with Him, and to enter into the mysteries of His wisdom and knowledge (intra mysteria sapientiae eius ac scientiae) as into (intrare) the chambers of her heavenly Bridegroom. I.1.9

We shall make use of a like interpretation whenever we transfer these words to every individual soul that is fixed in the love of the Word of God and in desire for Him (in amore et desiderio Verbi Dei positam transferatur hic sermo). I.3.12

She desires (cupiens) just that time when the light is poured out on the world more copiously (copiosius) , when the day is pure and the daylight clearer and brighter (merus est dies et purior ac florulentior lux). II.4.15

...desiring (cupiens) to apprehend (apprehendere) the things that are before and to forget (oblivisci) those that are behind [cf. Phil 3.13]. II.5.9

For every now and then particles of light are shed upon the deeper mysteries (de secretioribus mysteriis) for those too who are being thus instructed, so that they may conceive desire for higher things (ut desiderium concipiant maiorum); for no one can even desire (desiderari) a thing of which he has no knowledge whatsoever. II.8.35

Understand the breasts, as we told you before, as the ground of the heart (principale cordis) in which the Church holds Christ, or the soul holds the Word of God, fast bound and tired to her by the chains of her desire (desiderii sui vinculis alligatum tenet et adstrictum). II.10.11

His bride the Church desires (concupiscit) to sit beneath the shadow of the apple tree, in order, surely, that she may be made partaker (particeps) of the life that is in His shadow (umbra). III.5.12

For the Word of God becomes all these things to each and every one as the capacity or the desire of the participant requires (prout mensura vel desiderium participantis exposcit). III.8.11

For herein lies the loving Bride's perfection (amantis sponsae perfectio), that she desires (velit) nothing to be done by anyone against the mind and will (animos et voluntatem) of her Beloved (quem diligit). III.10.2

The Bridegroom is thus sometimes present (nunc praesens) and teaching, and sometimes He is said to be absent (nunc absens); and then He is desired (desideratur). III.11.17

When she is trying to understand something (quaerit aliquem sensum) and desiring to know some obscure and secret matters (agnoscere obscura quaeque et arcana desiderat) , as long as she cannot find what she is looking for, the Word of God is surely absent (absens) from her. III.11.18

...when the Word of God calls out the soul, and leads her forth from bodily concerns and physical perceptions (educens eam a corporalibus negotiis et corporeis sensibus docere), He desires to teach her about the mysteries of the age to come (de futuri saeculi mysteriis cupit). IV.2.20

Gregory of Nyssa

[Proverbs] draws the child by yearning and desire (epithumia kai potho) to participate in the good (pros ten ton agathon metousian dianastenai). 19.7

With these and other such exhortations Solomon has inflamed the desire (to epithumetikon anaphlexas) of the one still young according to the inner man (kata ton eso anthropon). 21.16

For the hope of being loved in return (he elpis tou antagapethenai) disposes the lover to a more intense desire (eis epithumian ton erasten diatithesi). 22.2

When the virgin receives all these divine gifts from the noble bearers who bring them through their prophetic teaching, she both confesses her desire (epithumian) and hastens to enjoy the favor (epispeudei ten charin) of the beauty of the One she so eagerly desires (pros meizona ten numphen epithumian dierethizousai). 24.12

For God alone is truly sweet (gluku) , desirable (epithumeton) and worthy of love (epithmias). The present enjoyment of God is the starting point for a greater share of his goodness, and it increases our desire for him (aphorme meizonos epithumias ginetai te metousia ton agathon ton pothon sunepiteinousa). 31.5

So it is with all others in whom the desire for God (ho theios pothos dia bathous) is deeply embedded: they never cease to desire (epithumias), but every enjoyment of God (pan to theothen eis apolausin) they turn into the kindling of a still more intense desire (hupekkauma tes sphodroteras epithumias). 32.2+

The more it enjoys (emphoreitai) his beauty, the more its desire for him increases (tosouto sphodroteron tois pothois akmazousa). 32.7

So too with regard to the divine beauty (tou theiou kallous): both the person who is still an infant tossed abut by every wind of doctrine and the aged person approaching death are incapable of desire (akinetoi pros ten epithumian). 38.15

...God foresees (problepsamenou) something even better in store for her, namely, the prelude of her enjoyment (pothon) might flare up her desire (ten epithumian autes anaphlexeien he anabole tes apolauseos) into something stronger. Thus her desire (potho) may intensify her gladness. 63.8

You see that desire (he epithumetike dunamis) is placed in you to create a longing (pothon) for the apple tree whose enjoyment (apolausis) is manifold for those who have approached it. 119.5

The Song of Songs now leads us to desire a contemplation of the transcendent good (eis epithumian agei tes ton huperkeimenon agathon theorias). At the same time it causes pain (lupen) in our souls when we recognize that we cannot grasp this good. 137.5

Thus as she progresses, her desire grows (epithumian sunauxesthai) with each step. 159.8

Now you too must show a perfect disposition (teleian katastasin) for desiring to rise to what is better (pros to kreitton anadou ten epithumian). 161.7

No longer can the wall of the Law separate her from union with the one she desires (pros ten sunapheian tou pothoumenou diateichizetai). 168.12

But the mind running on high through its understanding of transcendent reality (dia tes ton huperkeimenon katanoeseos epi to ano trechonta noun) should realize that all perfection of knowledge (pasan teleioteta gnoseos) attainable (ephikten) by human nature is only the beginning (arche) of a desire for more lofty things (ton hupseloteron epithumias). 180.7

Since our desire (epithumia) for carnal things in the body's members is subject to passion (empathes) and defilement, like a band of robbers it ambushes the mind (noun), captivates it and carries away the will. 191.13

If anyone desires (epithumetes) the text's hidden marrow, let him seek it from the One who reveals (apokaluptontos) the hidden mysteries (ta kekrummena) to those who are worthy. 193.12

After hearing the unutterable mysteries of paradise (ten arreton ton tou paradeisou musterium akroasin), Paul still continued to move higher and did not cease to ascend (anabaseos). He never allowed the good already attained to limit his desire (epithumias). 245.22

For the person dead to both passion and desire (tais epithumiais) transfers (metoisei) the outward meaning of the Song's words to that which is pure and undefiled. 262.15

For those who desire (epithumia ten pros to theoion eche rhopen) God, a good not shadowed over (anepiskoteton) by anything awaits them. 313.24

Our Lord has given us precepts to make the disciples desire the transcendent (pros ten epithumian ton huperkeimenon) once they have shaken off as dirt every material element from their nature. 315.18

...she flies like a dove and rests with desire (meta epithumias epanapausetai) under the apple tree's shadow. 324.6

However, his hand reaches inside and rouses the bride's desire (apsasthai tes epithumouses) for seeing him. 333.9

But as great and exalted as he was with such experiences, Moses still had an insatiable desire for more (eti aplestos tes epithumias). 356.1

I believe that we are taught that the person desiring (epithumon) God can behold the desired One (ton pothoumenon) by always following him. 356.13

The soul which looks to God (pros ton theon) and conceives that desire (pothon) for incorruptible beauty always has a new desire for the transcendent (pros to huperkeimonon eithumian) , and it is never dulled by satiety (koro). 366.12

Because the desire (tou pothoumenou) for her beloved is frustrated, her yearning (epithumian) for his beauty cannot be fulfilled (anapolauston). 369.21

But the veil of despair is removed when the bride learns that the true satisfaction of her desire (he alethes tou pothoumenou apolausis) consists in always progressing in her search and ascent (medepote tes anadou pausethai): when her desire (epithumias) is fulfilled it gives birth to a further desire for the transcendent (epithumian tou huperkeimonou). 370.1

...that we may know him by the shaft of love which wounded your heart and intensified your desire (ton pothon epauxousa) for him through a sweet pain (dia tes glukeias odunes). 380.5

With her veil now removed, the bride sees with pure eyes the ineffable (aphraston) beauty of her spouse and is wounded by a spiritual, fiery shaft of desire (belei tou erotos). For love (agape) which is aroused is called desire (eros). 383.8

Out of desire for the transcendent good (dia ten ton huperkeimenon agathon epithumian), the cares of this life are nullified and put to death. 404.24

Bernard of Clairvaux

I do not wish to be suddenly on the heights, my desire (volo) is to advance by degrees (paulatim). 3.4.15

It is a wholly love, the impulse of an upright spirit rather than of carnal desire (in concupiscentia carnis). 7.3.17

Her desire is to be kissed (gestit in oscula), she asks for what she desires (petit quod cupit). 7.8.22

It is desire (desiderio) that drives me on, not reason (ratione). 9.2.11

But there is another ointment...made from the gifts of God...refined in the heart's receptacle with the pestle of frequent meditation (in vasculo pectoris pistillo crebrae meditationis contusa atque contrita), all of them fused together in the fire of holy desire (igne sancti desiderii). 10.7.11

This languor drains the color from the countenance, and makes the soul swoon with desire (defectus in desiderio animae). 28.13.26

...to these there is nothing more desirable (desiderabilius) that they wish to see, nothing more enticing (delectabilius) that they could see. Can their eager appetite (aviditas), then, ever grow weary or that sweetness (suavitas) ebb away? 31.1.24

For the various desires of the soul (pro variis animae desideriis) it is essential that the taste of God's presence (divinae gustum praesentiae) be varied to, and that the infused flavor (infusum saporem) of divine delight (supernae dulcedinis) should titillate (oblectare) in manifold ways the palate of the soul that seeks him. 31.7.22

If any of us is so filled with desire (desiderii vir, reference to Dan 9.23) that he wants (cupiat) to depart and to be with Christ, with a desire that is intense (cupiat autem vehementer), a thirst ever burning (ardenter sitiat), an application that never flags (assidue meditetur), he will certainly meet the Word in the guise of a Bridegroom on whatever day he comes. 32.2.7

...raised aloft on the wings of desire (levata pennis desideriorum), freely traverses the meadows of contemplation (per campos contemplationis). 32.2.23

...the one who is proved to be a worthy bride by intense devotion, vehement desire (desiderium vehemens) and the sweetest affection (praedulcis affectus). 32.3.26

It is one thing for a person to be tempted when he is lured and enticed by his own desire (concupiscentia), but quite another to freely pursue (appetere) evil as good. 42.4.27

...touch (tangas) the gate of heaven with the hand of holy desire (sancti desiderii) 49.3.21

Let him embrace (amplectatur) eternal things with an eternal desire (aeterna desiderio). 50.8.5

...transcending (excedens) the memory of things present, I may cast off not only the desire (cupiditatibus) for what are corporeal and inferior but even their images. 52.5.28

...shall we imagine for ourselves a powerful man of great stature, captivated by the love of an absent girl-friend (absentis mulierculae) and hastening (properat) to her desired embraces (ad cupitos amplexus)? 53.3.25

...if antipathy is banished by eagerness to listen (cum desiderio audiatur), then not only is the Bridegroom believed to be on the way but t be speeding, that is, coming in one's desire (in desiderio venire). His desire (desiderium) gives rise to yours. 57.6.9

It is characteristic of true and pure contemplation (contemplatio) that when the mind ardently glows with God's love (divino igne vehementer succenderit), it is sometimes so filled with zeal and the desire (desiderio) to gather to God those who will love him with equal abandon that it gladly foregoes contemplative leisure (otium contemplationis) for the endeavor of preaching. 57.9.25

But if the bride is enticed (trahi) by the Bridegroom this is because she receives from him the desire by which she is enticed (desiderium quo trahatur), the desire (desiderium) of good works, the desire (desiderium fructificandi) to bring forth fruit for the Bridegroom. 58.1.23

...these crannies are not found but rather made by studious and devout (a studiosis et piis mentibus) minds...by thought and eager desire (cogitatione et aviditate). 62.2.16

For some unknown reason, what is hidden is most desirable (plus placent), and we long most strongly for what is denied us. 67.7.18

Aspiring is a word which we use when we desire something passionately (vehementer aliquid desideramus). 72.6.19

It is a little while [cf. Jn 16.17] compared to what we deserve, but a long while to what we desire (longum votis). 74.4.3

For the loving soul is carried away by her prayers and drawn on by her longing (trahitur desideriis). 74.4.7

From the burning desire of my heart (ardenti desiderio cordis) I will not cease to call him. 74.7.7

How much worthy of its divine origin if it were free from desire (nihil cuperet) and fear! 82.4.3

...speak to him as to a familiar friend (familiariter), and refer to him in every matter with an intellectual grasp proportionate to the boldness of your desire (audax desiderio). 83.3.27

It is not with steps of the feet that God is sought but with the heart's desire (non pedum passibus, sed desideriis). 84.1.12

Joy will be fulfilled, but there will be no end to desire (desiderii not erit finis), and therefore no end to the search. 84.1.15

When you see a soul leaving everything and clinging to the Word with all her will and desire (votis omnibus adhaerere)...you know that the soul is the spouse and bride of the Word. 85.12.18

...in him is all that men should ask or desire (expedit), all they need, all that will profit them. There is no reason therefore to ask anything else of the Word, for he is all. 86.3.16

St. Bernard amplifies his affectus or desire for God by employing the Latin adverb utinam, "oh that!, would that!" which express an unfulfilled longing as we see in the following allusions from his Song Commentary. Although utinam does not in each case specifically refer to "desire" as enumerated above, this adverb nevertheless demonstrates Bernard's ardent nature:

But how I wish it [rejoicing] were inspired by his birth! 2.1.1

Would that you were cold or hot! [Rev 3.15-16] 7.4.21

How I wish that all had the gift of teaching! 22.3.28

One could mightily wish that so many people...would cease to expose themselves to that scriptural reproach (cf. Is 5.21). 26.7.19

Would that I have not lost you [referring to his brother, Gerard]! 26.11.11

Would that I were worthy to worship at his footstool! 27.9.15

How I wish the Lord would open my hear, that the word of his truth would enter into my heart. 28.6.12

...may the true Noontide, shining from the heavens, send forth his light and his truth even to us. 33.13.10

Far more desirable that there should never be a need to reprimand! 42.2.2

Lord Jesus, if only you would once say to my soul: "How beautiful you are." 45.2.24

Would that I possessed an abundance of these trees that grow so thickly in the Bridegroom's garden, the Church. 46.9.7

Would that the Lord Jesus would set in order in me the little fund of love he gave me. 49.6.22

How I long often to be the victim of this death that I may escape the snares of death. 52.4.18

How I wish that it [river] would inundate our mountains here on earth from time to time. 54.6.16

Would that I could catch all who oppose me without cause. 63.4.26

If only you would count me worthy of meeting such a prophet. 67.7.4

May he cast down in me all pride. 69.2.11

May I learn not to be proud. 69.2.12

Would that they were found as meticulous in discharging their duties as they are eager in running after their dignitaries! 77.2.24

Would that this frustration, this compulsion, were so strong that it was not voluntary. 81.9.3

* * * *

A key word which our three authors use is "angel" (aggelos, angelus) whose task is to mediate between the divine and earthly realms. Because these angelic beings partake of both realities, they are in a unique position to act as guides or models on how we must live according to the spirit while still in the body. Gregory of Nyssa speaks of this dual relationship in his Commentary as follows:

The Song's text readily employs words whose obvious meaning (procheiros emphasis) indicates the enjoyment of carnal passion (sarkodeis hedupatheias). Yet it does not fall into any improper meaning but leads us to the philosophy of divine things (pros ten ton theion philosophian) by means of chaste concepts. It shows that we are no longer to be men with a nature of flesh and blood; rather, it points to the life we hope for at the resurrection of the saints, an angelic life (isaggelos) free from all passion (apatheia). 30.7

Note the use of isaggelos, literally, "like" or "on the same plane as" the angels. These heavenly beings act as intermediaries between the divine and human realms, going back and forth between both spheres where they "lead us to the philosophy of divine things," that is, enabling us to fly like them to this realm. Such is the role angels play in both the Old and New Testaments. Perhaps a consideration of some reference to angels within the three Song Commentaries will demonstrate this better:

Origen

For if the heavenly Jerusalem is the mother of souls, and the angels equally are called heavenly (angeli...caelestes), there will be no inconsistency in her calling these who like herself are heavenly. II.3.17

And is her nature the same as that of the angels (angelorum)--for it is generally thought that one sort of rationality cannot by any means differ from another (rationabile a rationabili nequaquam differre creditur)? II.5.25

The vines or vineyards can, moreover, be taken also as denoting the heavenly and angelic powers (virtutes caelestes et angelicae) which bestow their sweet smell (largiuntur odorem) on men...teaching and instruction. IV.1.21

All those holy and blessed angelic powers (sanctae et beatae angelicae virtutes) with whom all the elect and blessed...will be associated by virtue of the resurrection (ex reusrrectione sociabuntur). IV.1.227

Gregory of Nyssa

After the resurrection we have been promised a life similar to the angels (te aggelike katastasei). 134.11

You imitate by truth of speech the sleepless angels (ten aupnon ton aggelon phusin) who do not shrink away from truth by any fantasies of the imagination. 287.14

His soul remains sleepless and undeceived under truth's rays...If we achieve this with the Word's assistance, we will attain the angelic life (aggelikos bios). 317.17

Bernard of Clairvaux

And so we see that though both animal and angelic spirits (inferior superiorque spiritus) have need of bodies, it is not for their own sakes but in order to render some service to others. 5.2.13.

...the angel (beatam spiritualem), by a prerogative of splendor and excellence, has no need of a bodily intermediary (ullo modo corporibus). 5.4.18

...he [angel] is the go-between for the lover and his beloved (discurrit medius inter dilectum et dilectam), making known the desires of one, bearing the fits of the other. 31.5.22

A gift still more sublime was the divine likeness (divinae similitudinis) he bore, that destined him for companionship with the angel hosts (cum plebe angelorum). 35.3.14

...to gaze without the use of (speculando non involvi) bodily likenesses is the sign of angelic purity (angelicae puritatis). 52.5.3

...because of their sharpness of vision and swiftness of motion (acumen visus et saltus celeritatem), fittingly designate both the holy souls who have laid aside the body and the angels who are in God's presence (cum deo sunt angeli). 52.6.28

...since man is made in the image and likeness of God and endowed with reason even as an angel (praeditus ratione ad instar unique angeli), he is yet a little less than the angel (modicum distat ab angelo) because of his earthly body. 53.8.25

The angels likewise work without irresolution (angelus non absque motu operatur), but they are not free from variations of time and place. 78.2.23

...for the greatness of the angels (angeli) derives from the same source as the greatness of the soul (animae magnitudo), from its capacity for the things of eternity (ex captu aeternitatis). 80.5.14

Note the chief characteristics of all three authors with regard to angels: heavenly, rational, bestow a sweet smell, their association with the resurrection, sleepless, performance of service, lack bodily intermediary, acting as a go-between, freedom from time and space and the capacity to grasp eternity. Despite some affiliation with the physical sphere inasmuch as they are created beings, angels are generally associated with things transcendent and lie beyond our normal reach. However, their role becomes more apparent when a person earnestly desires (through free use of affectus after the model Bernard of Clairvaux) the presence of Jesus in the guise of a Bridegroom. Angels thus assist us in our attempts to map out what we do not fully comprehend through the medium of what is familiar to us.

* * * *

Towards the beginning of this document, I mentioned that Origen, Gregory of Nyssa and Bernard of Clairvaux were concerned with whether marriage between a man and woman could represent our union with God. Because of their adsorption with this issue, I include a few references pertaining to the actual occurrences where the word "marriage" is employed; although this theme pervades all three Commentaries, its explicit use is not common:

Origen

The Scripture before us, therefore, speaks of this love with which the blessed soul is kindled and inflamed towards the Word of God; it sings by the Spirit the song of the marriage (epithalamii carmen) whereby the Church is joined and allied to Christ the heavenly Bridegroom, desiring to be united to Him through the Word. Prol 2.46

Gregory of Nyssa

Having thus cleansed the heart with respect to external matters, Solomon then initiates the soul into the divine sanctuary by means of the Song of Songs. What is described there is a marriage (epithalamios); but what is understood is the union of the human soul with God. 22.18

All flesh implies birth, with marriage (gamou) as the means for bringing it about. The person, however, who is not subject to a birth of flesh with respect to the mystery of religion does not submit to the actions effected by human nature nor to the passions arising from the mind. 387.13

Bernard of Clairvaux

For if marriage (carnale matrimonium) according to the flesh constitutes two in one body, why should not a spiritual union be even more efficacious in joining two in one spirit? 8.9.26

Such love [to love with one's whole heart], as I have said, is marriage (nupsisse), for a soul cannot love like this and not be beloved; complete and perfect marriage (connubium) consists in the exchange of love. 83.6.12

There is a similar saying [cf. Mt 19.27, "We have left everything to follow you."] which pointing to the spiritual marriage (connubium spirituale) between Christ and the Church, refers to physical marriage (carnali connubio): "For this shall a man leave his father and mother and be joined to his wife, and the two shall be one flesh" [Gen 2.24]. 85.12.13

But notice that in spiritual marriage (spirituali matrimonio) there are two kinds of birth [by preaching and spiritual insights by meditation], and thus two kinds of offspring, though not opposite. 85.13.26

For these authors and their successors who also commented upon the Song of Songs in later ages, the very word "marriage" poses a dilemma; on one hand it manifests the intensity of concrete, physical relationship and on the other, a reality which is wholly transcendent. The attractiveness of this paradox is that it remains unresolved; around its pole we witness the attainment of unity with God and those difficulties or purifications necessary to its fulfillment. Gregory of Nyssa best articulates this tension in that he gives the greatest number of warnings with regards to the physical aspects of marriage. In this sense his is the most idealistic of the three Commentaries, the most sophisticated as far as spiritual teaching goes, yet somehow does not communicate the warmth particular to someone like Bernard of Clairvaux perhaps resulting from a disavowal of corporeality which partly stems from close association with Platonic doctrine.

The following brief passages taken from towards the beginning of each Commentary will illustrate the often unresolved tension between marriage and the immaterial counterpart of which it supposedly represents:

Origen

For he, not knowing how to hear love's language in purity and with chaste ears, will twist the whole manner of his hearing of it away from the inner spiritual man (ab interiore homine) and on to the outward and carnal (ad exteriorem et carnalem); he will be turned away from the spirit to the flesh (a spiritu convertetur ad carnem). Prol 1.6

Gregory of Nyssa

Paul is teaching us an important lesson: we must pass to a spiritual and intelligent investigation (metabainein pros ten aulon kai noeten theorian) of scripture so that considerations of the merely human element might be changed into something perceived by the mind (tas somatikoteras ennoias metablethenai pros noun kai dianoian) once the more fleshly sense of the words has been shaken off like dust. 6.15

Bernard of Clairvaux

Only the mind disciplined by persevering study (provectae iam et eruditae mentis), only the man whose efforts have borne fruit under God's inspiration (Deo promovente), the man whose years, as it were, make him ripe for marriage--years measured out not in time but in merits (meritorum non temporum)--only he is truly prepared for nuptial union (nuptiis caelestis) with the divine partner. 1.12.7

I have italicized those words which heighten that tension between the spiritual and physical domains and to which I already had made allusion since they set the tone for each Commentary. Also, note that these words may be associated generally with the concept of passing, of moving from one mode of existence to another. Each author employs the three-fold use of Ecclesiastes, Proverbs and the Song of Songs with varying nuances and which deal with the common thread of advancing from one domain to another. With this basic plan in mind, it is helpful to examine how each man presents the order of these three books through their own words:

Origen

This, then, was the reason why this master [Solomon], who was the first to teach men divine philosophy (divinam philosophiam), put at the beginning of his work the Book of Proverbs, in which, as we said, the moral science (moralis) is propounded--so that when a person has progressed in discernment and behaviour he may pass on thence to train his natural intelligence (ad naturalis intelligentiae disciplinam) and, by distinguishing (distinguens) the causes and natures of things, may recognize the vanity of vanities that he must forsake, and the lasting and eternal things (ad aeterna et perpetua) that he ought to pursue. And so from Proverbs he goes on to Ecclesiastes, who teaches, as we said, that all visible and corporeal things are fleeting and brittle (caduca ac fragilia)...he will surely reach out for (tendet ad) the things unseen and eternal which, with spiritual meaning (spiritalibus sensibus) verily but under certain secret metaphors of love (adopertis amorum quibusdam figuris), are taught in the Song of Songs. Prol 3.14-15

Gregory of Nyssa

He [Solomon] leads the youth to a more perfect state (eis teleioteran hexin) in the final verses of Proverbs where he calls "blessed" the union of love in that section to the praises of the brave woman. Then Solomon adds the philosophy (philosophia) contained in Ecclesiastes for the person who has been sufficiently introduced by proverbial training to desire virtue (eis ten ton areton epithumian). After have reproached in that book men's attitudes towards external appearances (peri ta phainomena)...Solomon elevates above everything grasped by sense (hupertithesi pantos tou di'aistheseos) the loving movement (ten epithumetiken tes psuches kinesin) of our soul towards invisible beauty (to aoraton kallos). Having thus cleansed the heart with respect to external matters (peri ta phainomena), Solomon then initiates (mustagogei) the soul (dianoian) into the divine sanctuary by means of the Song of Songs. What is described there is a marriage, but what is understood is the union of the human soul with God (pros to theion estin anakrasis). 22

Bernard of Clairvaux

Now, unless I am mistaken, by the grace of God (per Dei gratiam) you have understood quite well from the book of Ecclesiastes how to recognize and have done with the false promise of this world. And then the book of Proverbs--has not your life and your conduct been sufficiently amended and enlightened (emendati et informati) by the doctrine it inculcates? These are two loaves of which it has been your pleasure to taste, loaves you have welcomed as coming from the cupboard of a friend. Now approach for this third loaf [the Song of Songs] that, if possible, you may always recognize what is best (ut probetis forsitan potiora). 1.2

These three excerpts may assume the following outline:

Origen

Proverbs: moral science, natural intelligence, vanity versus eternity

Ecclesiastes: fleeting and brittle things

Song of Songs: secret metaphors of love

Gregory of Nyssa

Proverbs: a more perfect state

Ecclesiastes: desire virtue

Song of Songs: the soul's loving movement towards invisible beauty

Bernard of Clairvaux

Ecclesiastes: false promise of the world

Proverbs: to enlighten the mind

Song of Songs: recognition of what is best

Note the order: Origen and Gregory have Proverbs followed by Ecclesiastes, whereas Bernard has Ecclesiastes followed by Proverbs; all three, of course, have the Song of Songs as the third and final step or associate that level with invisible reality. Despite the wholly transcendent nature of this third stage, it is the one which our commentators favor and expend their efforts. This is fascinating because as stated towards the beginning of this essay, the Song in all its "unspiritual-like" sensuality represents for them the exact opposite of its literal sense. Nevertheless, Gregory's excerpt sums it up best here when he puts his finger on the matter at hand: sensitivity with regard to the "soul's loving movement;" not just movement in the conventional sense but a direction "towards invisible beauty" which corresponds to Bernard's simple statement, "recognition of the best."

Due to the important of movement, especially Gregory of Nyssa's sophisticated insights into it, both material and spiritual, I give a partial listing of passages related to this notion from his Song Commentary ⁽¹³⁾:

Solomon elevates above everything grasped by the senses the loving movement of our soul (ten epithumetiken tes psuches hemon kinesin) towards invisible beauty. 22.13

The movement of our will freely (tou autexousiou kinematos autokratorikos) leads us to apparent realities. 55.7

Since only one thing has an intelligible, immaterial nature, the material world continuously passes away by a kind of flux and movement (dia rhoes tinos kai kineseos). 64.12

Further, the power which took up Elijah and removed him from the earth (metarsion ex tes) to the ethereal region is named a horse by scripture [cf. 2 Kg 2.11]. 74.16

...to wherever the inclination of free will (he rhope tes proaireseos) moves, it is changed (alloioutai) accordingly. 102.5

On the other hand, the divine nature is simple, pure, of one kind, unmoved (atreptos) , unchangeable (analloiotos), always the same, and always self-contained. 158.8

by its [Spirit] light the shadows of life are removed (metakinountai). 169.13

It [Bride's cut hair] shows itself completely dead and unmoved (akinetos) by things of this world in any circumstance. 221.19

God does not fashion the human voice for any reason except to be an instrument of his word whose movements (kinemata) pass through the heart. 235.2

After hearing the unutterable mysteries of paradise, Paul still continued to move higher and did not cease to ascend (ou kegei tes anabaseos). 245.19

The soul thus progresses through higher realms (aniousa dia ton anoteron) towards the unbounded. 247.17

...Christ sets no limit on our thirst nor on our movement towards him (pros auton hormes). 248.8

A person always moving towards God (pros auton protrope) never lacks this incitement towards greater progress. 248.14

Here [referring to 2 Cor 5.13] ecstasy is a movement towards God (ekstasis pros ekeinon). 309.11

Reason looks above while it remains undisturbed and free from the senses' movement (ek tes aisthetikes kineseos kai atholotos). 313.15

It [contemplation of Being, theoria tou ontos] puts to rest all bodily movement (sumatiken katakoimesasa kinesin), and by naked, pure insight, the soul will see God in a divine watchfulness (dia tes theias egregorseos). 314.5

For by a divine command Moses removed from his feet (eleutherosas tous podas) the covering of dead skins because he walked upon holy, enlightened ground [cf. Ex 3.5]. 329.18-30.2

We cannot go on this way [cf. Jn 14.6] unless we remove (hupolusamenon) the covering of the dead man. 330.16

Wisdom moves (anakinousa) all one's thoughts and capacity for investigation to grasp out of curiosity the object of one's search. 334.5

The living Word cannot be present in us...unless we remove (perieloito) the veil of flesh by the mortification of our bodies on earth. 342.15

Thus the movement (hormen) of each [our nature: subtle and thick] has a proper activity which cannot be communicated to the other. For the intelligent and light is characteristic of upward movement (epi to ano phoran), while the heavy and material always tends downward and is carried there. 345.13

Because these two movements (kineseos) are by nature contradictory, the movement of one cannot function properly unless the other is slackened in its natural movement (kata phusin phoran). 345.17

...the only way for comprehending that power transcending all understanding is never to remain in any notion of him, but to always move forward (aei zetounta) and never stand still (me istasthai). 352.15

Note the various nuances of "movement" which may be reduced to two general categories, physical and non-physical, the latter being associated with awareness or those situations where a subject-object relationship is lacking or at least one difficult to perceive in distinct terms. In these instances words of motion cannot apply strictly to the will yet are relevant only insofar as a metaphor borrows images from the concrete world.

* * * *

The concept of image (eikon, imago), while traditionally having received more attention within the Greek tradition, is nevertheless found within the Latin one. Due to its central importance, I list some key passages from each of the three Song Commentaries and include a brief note intended to fill out the reference. After this list I include another with several excerpts pertaining to the word "likeness" whose basis lies in Genesis 2.26, "Let us make man in our image, after our likeness:"

Origen

...but the desire and love of him who bears the image of the heavenly according to the inner man (secundum interiorem hominem) are heavenly. Prol 2.16

For in me too there is that primal thing (illud primum), the Image of God wherein I was created; and, coming now to the Word of God, I have received my beauty (recepi speciem meam). II.1.4

Anyone who so desires can think of a host of further ways like these, by which the soul may test her knowledge of herself and, contemplating the beauty (contemplari pulchritudinem suam) which she received at her creation in God's Image, may judge how it may be renewed and restored (reparare aut restituere). II.5.15

For, since the sons of God are thus repairing His Image (per innovationem sui imaginem in se reparant) in themselves by the renewal of themselves, they are rightly called apple trees. III.8.10

He leaped upon the prophetical mountains and the holy hills, those, namely, who in this world bore his Image and His form (imaginem eius formamque). III.11.11

And perhaps, even as God made man to His own image and likeness, so also did He create the other creatures after the likeness of some other heavenly patterns (ad alias quasdam caelestes imagines per similitudinis in caelestibus). III.13.10

Nor would He call her fair, unless He saw her image renewed day by day (renovari de die in diem): this verse implies: "according to the Image of Him who created it, not having spot or wrinkle or any such thing" [2Cor 4.16]. IV.1.3

Gregory of Nyssa

Human nature was an image (apeikonisma) of the true light, far removed (porro) from any darkness; it gleamed by imitation (homoioteti) of the archetype's beauty (archetupou kallous). 51.12

You alone are made in the likeness of that nature which surpasses all understanding (huperechouses panta noun), the image of incorruptible beauty (tou aphthartou kallous homoioma), the impression of true divinity (tes alethines theotetos apotupuma), receptacle of blessed life, seal of true light. You will become what he is by looking at him. 68.6

Whichever expression we take, one idea is common to all, namely, that from the virtues we obtain knowledge of the good (agathou ten gnosin) which transcends all understanding (tou panta noun huperechontos) just as the beauty of an archetype can be inferred (dia tinos eikonos to archetupon kallos analogisasthai) from its image. 91.3

Persons skilled in studying natural phenomena say that the eye sees by receiving the impression of images (emptoseis dechomenos) emanating from visible objects. For this reason the beauty of the bride's eyes is praised since the image of a dove (to tes peristeras eidos) appears in her pupils. Whenever a person gazes upon (enatenise) an object he receives in himself (dechetai en heauto) the image (homoioma) of that object. 105.17

How can one behold a beautiful sight in a mirror (en katoptro) unless the mirror has reflected the image of a beautiful form (morphes)? Human nature is also a mirror, and it was not beautiful until it drew near to Beauty and was transformed (enemorphothe) by the image of the divine loveliness (te eikoni tou theiou kallous enemorphothe). 150.13

When the bridegroom exhorts the bride who is already beautiful to become beautiful, he clearly recalls the words of the Apostle who bids the same image to be transformed "from glory to glory (eikona...apo doxes eis doxan metamorphousthai, 2Cor 3.18)? By glory he means what we have grasped and found (to lambanoumenon kai to aei heuriskomenon) at any given moment. 160.3

Once a person has accomplished this and has attained the summit of praises (ton egkomion to hupsos), he always shows the characteristics (charakteras) of the divine image in himself (tia panton tes theias eikonos eph'heautou). 289.18

Thus when the soul has prepared itself and has rejected every material stain (pasan huliken aporripsamene), it represents (enetuposato) the image (eidos) of that pure, unstained beauty. The soul, a living mirror possessing free will (to proairetikon) says, "When I look at my beloved's face, the beauty of his form is reflected in me (en emoi kathoratai). 440.6

If for some mysterious reason the divinely inspired (theopneustos) text says that the divine nature (ten theian phusin) has wings, then the first man made according to God's image and likeness (kat'eikona kai homoiosin theou) was in every way like its archetype. 447.15

Bernard of Clairvaux

Finally God himself is love (caritas), and nothing created can satisfy the man who is made to the image of God (ad imaginem Dei), except the God who is love, who alone is above all created natures (solus maior est illa). 18.6.17

God indeed gave man an upright stance (staturam rectam) of body, perhaps in order that this corporeal uprightness, exterior and of little account, might prompt the inward man (hominem interiorem admoneret), made to the image of God (ad imaginem Dei factus est), to cherish his spiritual uprightness (spiritualis suae rectitudinis). 24.6.12

If we consider the outward appearance (exteriorem sanctorum) of the saints, all that our eyes may discern, how lowly and abject it is, how slovenly through want of care (incuria); yet at the same time, inwardly, "with unveiled faces reflecting like mirrors the brightness of the Lord, they grow brighter and brighter as they are turned by the Spirit of the Lord into the image that they reflect (in eamdem imaginem transformentur, 2Cor 3.18." 25.5.18

Their whole attention is fixed (omni se diligentia praebet et occupat) on improving and adorning the inward self (interiori illi) that is made to the image of God (ad imaginem Dei), and is renewed (renovatur) day by day. For they are certain that nothing can be more pleasing to God than his own image when restored (restituta) to its original beauty. 25.7.8

You have made him a little less than the angels" [Ps 8.6]. Although this could be understood as praise of human nature, since man is made in the image and likeness of God (ad imaginem et similitudinem Dei conditus) and endowed with reason (praeditus ratione) even as an angel, he is yet a little less than (modicum tamen distat) the angel because of his earthly body. 53.8.24

For when the soul can once perceive the glory of God (gloriam Dei speculari) without a veil, it is compelled by some affinity of nature to be conformed (se conformari) to it, and be transformed to its very image (in eamdem imaginem transformari). 69.7.25

Take first the Image (de imagine prius). The word is truth, it is wisdom and righteousness. These constitute the Image (haec imago). The image of what (cuius)? Of righteousness, wisdom and truth (iustitia, sapientia, veritas). For the image (imago), the Word, is righteousness from righteousness, wisdom from wisdom, truth from truth, as he is light and God from God. 80.2.25+

Is there no difference between the image of God and the soul which is made in its image (imago ab anima, quae ad imaginem est), since we attribute greatness and uprightness to it, too? For the soul receives according to its capacity (ad mensuram), but the image receives in equal measure (illa ad aequalitatem) with God...the soul is endowed with both by God who created him and made him great, but the image of God (imago Dei) receives them by God's begetting...Although man received his gifts from God's hands (a Deo), the image (imago) received them from God's being (de Deo), that is, from his very substance (substantia). 80.3.22+

* * * *

Here is a select list of the word likeness which requires alignment ⁽¹⁴⁾, so to speak, with our innate divine image for its realization:

Origen

It [Church] will then be the likeness (similitudinem) of the same soul which He here calls "my neighbour," that the Church and this is the aggregate of those many souls (ex multis congregatur animabus) that were formerly under Pharao's yoke and among his chariots, and now are called the company of the Lord's horsemen ought to bear. II.6.13

Paul the apostle teaches us that the invisible things of God (invisibilia Dei) are understood by means of things that are visible (ex visibilibus), and that the things that are not seen are beheld (contemplentur) through their relationship (ratione) and likeness (similitudine) to things seen. III.13.9

On the pattern (similitudinem) of these the Creator gave to His creatures on earth a certain likeness (similitudinem) to these, so that thus their great diversity might be more easily (facilius) deduced and understood (colligi per haec ac sentire). III.13.9

And perhaps, even as God made man to His own image and likeness (similitudinem), so also did He create the other creatures after the likeness (similitudinem) of some other heavenly patterns (ad alias quasdam caelestes imagines per similitudinem). And perhaps the correspondence between all things on earth and their celestial prototypes (aliquid imaginis et similitudinis in caelestibus) goes so far, that even the grain of mustard seed, which is the least of all seeds, has something in heaven whose image and likeness (similitudinis) it bears. III.13.10

And he doubtless shows by this that each of the manifest (in manifesto) things is to be related to one of those that are hidden (in occulto); that is to say, all things visible have some invisible likeness (similitudinis) and pattern (rationis), it is impossible for a man living in the flesh to know anything of matters hidden and invisible unless he has apprehended some image and likeness (similitudinem) thereto from among things visible. 13.16 & 17

Gregory of Nyssa

The form (morphe) constituted by these terms is blessedness, detachment (apatheia), union with God (pros ton theion sunapheia), alienation from evil, and likeness (exomoiosis) to what is truly beautiful and good (to ontos kalon kai agathon). 29.1

Immortality (athanasia) is the vineyard, a state free from passion (apatheia), likeness (pros to theion homoiosis) to God and estrangement (allotriosis) from evil. 60.5

You alone are made in the likeness (homoioma) of that nature which surpasses all understanding (huperechouses panta noun), the image of incorruptible beauty (tou aphthartou kallous homoioma). 68.6

Whenever a person gazes (enatenise) upon an object he receives in himself (dechetai en heauto) the likeness (homoioma) of that object. 105.17

The beauty of the entire Church's body (soma) will, in the future, be glorified in each member through some kind of comparison (paratheseos) and likeness (homoioseos). 232.12

The garment of your virtues, my bride, imitates the divine blessedness (ten theian mimeitai makarioteta) and resembles (homoioseos) the transcendent divine nature (aprosito phusei) by your purity (katharotetos) and freedom from passion (apatheia). 272.16

It seems that she has no further to reach (huperare) once she has been compared (homoioseos) to beauty's archetype (to archetupon kallos). 293.8

What can be better than the likeness (homoioma) of incorruptible beauty (tou akeratou kallous)? 348.2

However, man was the image and likeness (homoioma) of eternal life, truly beautiful and exceedingly good, adorned with the radiant form (charakteri) of life. 348.7

Every other liquid is like a mirror whose smooth surface serves to reflect the likeness (homoioteta) of those gazing (bleponton) in it. 396.12

In her conformity (summemorphosthai) to Christ she receives her proper beauty, that primal blessedness of our nature, according to the image and likeness (homoiosin) of the original beauty which alone is true and worthy of adoration. 439.19

It is clear that the bride compares (homoiosasa) her own beauty to such divine benevolence by imitating (mimeitai) Christ in her works; she is to others what Christ was in his human nature. 443.13

If for some mysterious reason the divinely inspired text says that the divine nature has wings, then the first man made according to God's image and likeness (homoiosin) was in every way like its archetype (pros to archetupon homoioteta). 447.16

But according to scripture, the prototype has a wing; hence human nature was created with wings (pteruxin) so that it may be in the divine likeness (homoios). 448.5

What can be more exalted than similarity (homoioseos) to God? Thus the end of the first creation is simultaneous (adiastatos) with its beginning (arche), for human nature originated in perfection (apo tes teleiotetos). 458.9

Bernard of Clairvaux

...provided you are renewed and reformed (renovare et reformare) according to the glorious and original plan of the eternal God, the likeness (similitudinis) of him in whom there is no such thing as alternation (transmutatio), no shadow of a change. 21.6.20

Living thus, this noble creature, made to the image and likeness (similitudinem) of his Creator, indicates that even now he is re-acquiring (receptare) the dignity of that primal honor (antiqui honoris), since he deems it unworthy to be conformed to a world that is waning. 21.6.24

It is the Spirit who teaches, interpreting spiritual truths to those who possess the Spirit (spiritualibus spiritualia comparans). Therefore God made man righteous in his soul, not in the body (secundum animum, non secundum terrenam) made of earthly slime. He created him according to his own image and likeness (similitudinem). 24.5.1

Iniquity is a fault in the heart, not in the flesh, and so you should realize that the likeness (similitudinem) of God is to be preserved or restored (conservandam sive reparandam) in your spirit, not in the body, of grass clay. 24.5.5

This is no rashness, taking her comparison (similitudinem) from whence her origin comes (unde originem ducit). 27.6.15

What can be a clearer sign of her heavenly origin (caelestis insigne originis) than that she retains a natural likeness (similitudinem) to it in the land of unlikeness (dissimilitudinis) ? 27.6.23

A gift still more sublime was the divine likeness (similitudinis) he bore, that determined him for companionship with the angel hosts (sors et societas cum plebe angelorum). 35.3.13

From then on this fairest of creatures (egregia creatura) was reduced to the level of the herd; from then on the likeness (similitudine) of God was changed to the likeness (similitudine) of a beast. 35.6.6

Let us be aware, then, that because of its origin in the divine likeness (similitudinis) it has in itself a natural simplicity of substance (substantiae naturalem simplicitatem) by which for it to exist is to live, even if it does not imply living in a state of blessedness; its likeness (similitudo) does not imply equality. This is a degree (gradus) but only a degree. 81.2. ⁽¹⁵⁾

...a threefold likeness ⁽¹⁶⁾ (similitudo) to the Word, I said it would be more accurate to say it was impressed into the soul? 82.2.11

When Holy Scripture speaks of the unlikeness (dissimilitudine) that has come about, it says not that the likeness (similitudo) has been destroyed, but concealed (superducta) by something else which has been laid over it. 82.2.17

You will find nothing that which is similarly covered with the folds of likeness (similitudinis) and unlikeness (dissimilitudinis). Is deceit not like the folds of a cloak, being not inborn but put on? 82.5.18

But if the wicked man is made to look at himself (statuatur iniquus ante faciem suam), he will certainly not be able to think that God is like (similem) him; he will be in despair when he sees the great difference (dissimilitudine) between them, and I think he will cry out, "Lord, who is like you?" which was indeed said in recognition of that new but voluntary unlikeness (dissimilitudine). But the primal likeness (prima similitudo) remains, and this increases the soul's distress at the (unlikeness). 82.6.26

It [with reference to Lord, "who is like you?," Ps 34.10] is assuredly a thing most marvelous and astonishing, that likeness (similitudo) which accompanies the vision of God (Dei visio comitatur), and is itself the vision. I can only describe it as subsisting in charity. This vision is charity, and the likeness (similitudo) is charity. 82.8.20

Why should it not venture with confidence (audeat) into the presence of him by whose image it sees itself honored, and in whose likeness (similitudine) it knows itself made glorious? 83.1.1

* * * *

Roger Leys ⁽¹⁷⁾ briefly alludes to Gregory's use of eikon and homoiosis, image and likeness, saying that "les deux terms mis ensemble ne designent pas plus que chacun d'eux separement" (p.116) and that "eikon presente plutot l'aspect statique, origenl ou terminal, de la ressemblance avec Dieu. La seconde, l'homoiosis est la conquete ou la realisation progressive de l'eikon" (ibid, italics mine). In light of this, it seems that homoiosis is an imitation, a minesis, of our eikon nature. In other words, it is a question of alignment, of setting the two in order, which is an important function symbolized by the two books of Ecclesiastes and Proverbs where the "vanity" of existence is first posited followed by the impartation of correct moral behavior. Here is a list of passages relative to the concept of imitation:

Origen

...saying as those who copy (imitatrices) her perfection and desire (desiderantes) to follow in his steps: "We will love your breasts more than wine." I.6

...when her obedience, patterned as it is on Christ's, equals the obedience of Him whom the Church imitates (imitatur). II.7.14

...for even now the Church is fair (speciosa) when she is near (proxima) to Christ and imitates (imitatur) Christ. III.1.10

...the age to come, wherein she will be fair and beautiful (formosa et speciosa) not only by imitation (imitatione), but also with her own peculiar perfection. III.1.11

He makes no mention of any other flower as having come forth from that field in imitation (ad imitationem) and likeness (similitudinem) of Himself. But, when He became the Lily in the valleys, forthwith His neighbour too is made a lily in imitation (imitationem) of Himself. III.4.4

Gregory of Nyssa

Because you love the words breasts more than wine, we shall imitate (mimesometha) you and love your breasts more than human wine, for through them you feed those who are infants (nepious) in Christ. 41.2

...[human nature] gleamed by imitation (homoioteti) of the archetype's beauty. 51.13

...by imitating (mimoumene) him who shines within you, his gleam is reflected (antilampouses) by your purity. 68.9

It [compounded fragrance of virtues] imitates (mimoumene) by its own purity that which by nature is incorruptible (akeraton); by its goodness it imitates his goodness; by its incorruptibility, his incorruptibility; by its immutability, his immutability (analloioton). 89.20

Paul the bride imitated (mimoumenos) the bridegroom by his virtues and depicted by his fragrance the unapproachable beauty (to aprositon kallos). 91.9

For the bride has imitated (mimesamene) the Lord's love for mankind (philanthropon), and a young maiden is summoned to go out like Abraham to see the chaste bridegroom crowned with the Church. 215.8

By imitating (kata mimesin) that wise bee whose honeycomb is sweet and whose sting does not prick, we are always busy about the noble task of acquiring virtues. 269.18

The garment of your virtues imitates (mimeitai) the divine blessedness and resembles the transcendent divine nature (te aprosito phusei) by your purity and freedom from passion (apatheia). 272.18

You therefore imitate (mimoumenos) by truth of speech the sleepless angels (ten aupnon ton aggelon) who do not shrink away from truth by any fantasies of the imagination. 287.15

She closely (d'akribeias) imitates (memimetai) her bridegroom's fountain by one of her own; his life by hers and his water by her water. J.293.10

The bride is found by the city guards, receives a blow from a rod, and imitates (mimeitai) the rock of which the prophet speaks, are struck the rock and waters flowed out" [Ps 77.20]. 367.14

...the model's beauty is in the likeness and the archetype is clearly seen (kathorasthai) by the imitation (mimemati). 439.15

It is clear that the bride compares (homoiosasa) her own beauty to such divine benevolence by imitating (mimeitai) Christ in her works; she is to others what Christ was in his human nature. 443.13

Bernard of Clairvaux

The Bride has her followers (imitatores) just as she is the follower of Christ (ipsa est Christi) so she does not speak in the singular: "I run," but: "we shall run." 21.9.24

Paul testifies that he ran in the fragrance of holiness (in sanctificationis odore) when he glories in being an imitator (imitatorem) of Christ. 22.9.2

Happy the man who, by attentive study of your life as a man among men, strives according to his strength to live like (imitatorem) you this blessed gift, the first fruits of her dowry. 25.9.26

...what greater glory than to be made like (imitationem) to him? 27.8.13

...strive (stude) to ensure that both elements of your intention (intentionis) are like two beautiful cheeks; then, in imitation (imitator) of that most chaste birds. 40.4.27

It must not be that we should find devoid of salvation one who follows (imitator) the Saviour, the Church's bridegroom. 48.8.17

...all change (mutatio) is in some what an imitation (imitatio) of death. 81.5.3

These excerpts have a number of elements in common, including Bernard's Commentary which is in a different tradition (i.e., Latin) from the first two. They all grapple with the concept of image as mirror, especially Gregory of Nyssa, where the task of Christian initiation is to bring this likeness in closer contact with its source, God. The starting point is, of course, Gen 1.27: "So God created man in his own image, in the image of God he created him; male and female he created them." This reflective nature of being made in God's image, eikon or imago, is brought out most clearly in those excerpts from Gregory of Nyssa's Song Commentary. Because of this, I include a list of references pertaining to the word "mirror" or katoptron where the concept of "seeing" is dominant:

Our understanding of the divine nature resembles what we seek (homoioma esti tou zetoumenou). It does not show its form (eidos) which no one has seen or can see, but through a mirror and a riddle (di'esptrou kai di'ainigmatos, cf. 1Cor 13.12) it provides a reflection (emphasin) of the thing sought, that is, a reflection present in the soul by a certain likeness (ek tinos eikasmou). 86.17

...such a person would not have it in his nature to look steadily (atenos) upon the Word of God as upon the sun; rather he sees it within himself (en heauto) as in a mirror (kathaper en katoptro). 90.11

When a person becomes these qualities by good works, he looks into the cluster of his own conscience (suneideseos) and sees the bridegroom there and mirrors the light of truth (to phos tes aletheias enoptrizomenos) by his own pure life. 98.12

Human nature is in fact like a mirror (katoptro...to anthropinon), and it takes on different appearances according to the impressions of free will (katas tas ton proaireseon emphaseis metamorphoumenon)...Thus the mirror represents in its own being whatever is placed before it (antiprosopon). 104.2

Human nature is also a mirror (to tes anthropines phuseos katoptron), and it was not beautiful until it drew near to Beauty and was transformed by the image of the divine loveliness (te eikoni tou theiou kallous enemorphothe). 150.11

Images of visible reality striking the purity of the eye's pupil effect the act of seeing, that is, a form impresses (eidos anamassomenon) itself upon the eye like a mirror (dia tou ophthalmou katoptrou). When a person has this power of sight (optiken) in the Church, he never looks to what is material and corporeal (hulodes kai sumatikon). 218.20-219.

Thus persons looking into the Church's face as if it were a clean mirror (hos en katoptro katharo) see the sun of Righteousness [cf. Mal 4.2] who is comprehended (katanooumenon) by that which is visible. 257.3

In her conformity to Christ she receives her proper beauty, that primal blessedness of our nature, according to the image and likeness of the original beauty (kat'eikona kai homoiosin tou proto kallous) which alone is true and worthy of adoration. This resembles a mirror (epi tou katoptrou) expertly fashioned by hand which accurately reflects the image (charaktera) of a face. 439-440.1

Notice words which pertain to the act of "seeing," something you would expect in conjunction with the reflective nature of an image. This is worthy of further examination because our eikon nature as "mirror" forms an integral part of our constitution as human beings; on the other hand, the other aspect mentioned in Gen 1.27, "likeness" or homoiosis, is a realization, a bringing to life, of this eikon. In other words, the former is present within our very being regardless of any moral deviations, whereas the latter comes to light only when we follow a morally correct path in light of divine revelation. The two must be put in order...aligned...a task our three authors are always careful to point out usually by adhering to the pattern found within the books of Ecclesiastes and Proverbs. The third book, the Song of Songs, celebrates the achievement of this alignment to the best of our ability in this world and is intend to continue into the next. Origen, Gregory and Bernard also follow Christian tradition by saying that we are born with the divine eikon; we do not acquire it, a task associated with our likeness. Realization of this innate possession is important because it makes us appreciate our dignity and that acquisition of the "likeness" aspect of our being, while painful at times through ascetical practices, is certainly worth the effort.

Notice one particular sentence from the list above where Origen says "the sons of God are thus repairing His Image in themselves by the renewal of themselves" (per innovationem sui imaginem in se reparant, III.3.10). This brief statement sums up the action we must undertake (reparo: more precisely, "to recover, procure again") for the purpose of recovering this image; rather, we are to unearth its pre-existing reality lying under those thoughts patterns of behavior which have blocked it from our sight. It should be noted that Origen situates this statement within the broader context of the Church ("the souls who have reached perfection"). Although the task of innovatio belongs to individual members, the context in which they accomplish it is the Church, a fact made clear by all three authors.

Bernard of Clairvaux has a vivid word for loss of this inovatio, curva (literally, "curve"), which implies a gradual sliding-down from a lofty vantage point which is natural to our human constitution. Of course, the fundamental idea is that heaven is identified with "upness" whereas earth is considered as being "down." Since this curva is an arch, it implies a reversal of the slide lies within our grasp, namely, a restoration ⁽¹⁸⁾ of our similitudo as the following three references reveal:

Those whose souls are warped (curvae animae) in this fashion cannot love the Bridegroom, because they are not friends of the Bridegroom, they belong to this world. Therefore to pursue and enjoy the worldly warps (curvitas animae) the soul, while, on the contrary, to meditate on or desire the things that are above constitutes its uprightness. 24.7.5 & 8

How can he escape being genuinely humbled on acquiring this true self-knowledge, on seeing the burden of sin that he carries his blindness, his worldiness (curvam), his weakness, his embroilment in repeated errors? 36.5 ⁽¹⁹⁾

...the soul is great in proportion to its capacity for the eternal, and upright in proportion to its desire for heavenly things, then the soul which does not desire or have a taste for heavenly things, but clings to earthly things, is clearly not upright but bent (curva), but it does not for all this cease to be great, and it always retains its capacity for eternity. 80.3.6

So it is to the unhappy man who is bending (incurvanti se) and brooding over earthly things that the melancholy voice from the Psalm refers: "I am troubled. I am bowed down (curvatus sum) to the earth" [Ps 37.7]. 80.4.29 & 30

* * * *

The recovery or innovatio of the divine image does not occur in isolation; rather, our three authors see the social side of this restoration within the broader context of the Church (ecclesia, ekklesia) as the following references from the three Song Commentaries demonstrate:

Origen

...whether we take her as the soul made in His image or as the Church (sive ecclesia). Prol 1.1

[Scripture] sings by the Spirit the song of the marriage whereby the Church is joined and allied to Christ (ecclesia...coniungitur ac sociatur) the heavenly Bridegroom, desiring (desiderans) to be united to Him through the Word. Prol 2.46

The appellations of Bride and Bridegroom denote either the Church in her relation to Christ (de ecclesia ad Christum sub sponsae vel sponsi titulo), or the soul in her union with the Word of God. I.1.2

Let it be the Church who longs for union with Christ (ecclesias sit desiderans Christo coniungi); but the Church (ecclesiam...coetum omnium sanctorum), you must observe, is the whole assembly of the saints. I.1.5

The kisses are Christ's (Christi oscula), which He bestowed on His Church (porrexit ecclesiae) when at His coming (in adventu), being present in the flesh, He in His own person spoke to her the words of faith and love and peace. I.1.8

...the Church's dowry (ecclesiae dos) was the volumes of the Law and the Prophets. I.1.9

...the Church (ecclesia) comes also from the Gentiles to hear the wisdom of the true Solomon (sapientiam veri Solomonis), and of the true Peace-Lover (veri pacifici), Our Lord Jesus Christ. II.1.27

And someone else will think that both the body and the life together are called the white horse when they have no sin...it is the Church which also is called His Body (ecclesiam quae et corpus eius). II.6.9

...the Church is the aggregate of many souls (ex multis animabus congregata est ecclesia) and has received the pattern of her life from Christ (exemplum vitae accepit a Christo). II.6.13

If you hear mention of the members of the Bridegroom, you must understand by it the members of His Church (ecclesiae membra). II.7.5

...she is called the Bride or the Church...from the beginning of the human race (ecclesiam...ab initio humani generis) and from the very foundation of the world (ab ipsa constitutione mundi). II.8.4

Understand the breasts as the ground of the heart (principale cordis) in which the Church holds Christ, or the soul holds the Word of God, fast bound and tied to her by the chains of her desire (in quo ecclesia Christum vel anima Verbum Dei sui vinculis alligatum tenet et adstrictum). II.10.11

If the Church is the House of God (ecclesia domus Dei), then--because all things that the Father has are the Son's--it follows that the Church is the House of the Son of God (ecclesia domus Filii Dei). III.3.2

Christ, to begin with, is recognized by His Church by His voice alone (ex voce sola ab ecclesia agnoscitur). III.11.10

...He begins to appear to the Church who sits inside the house (apparere et ostendere se ecclesiae intra domum), that is, within the letter of the Law (intra litteram legis). III.14.21

The Church may be said to sleep, or rest, "among the midst of lots," in that she is in the midst between the two Testaments (ecclesia in medio duorum testamentorum). IV.2.24

...the Only-begotten Son declares all things and tells his Church whatsoever things are hidden in the secrets of the Father's heart (adnuntiat ecclesiae suae quaecumque in secretis et absconditis Patris sinibus continentur). IV.2.29

Gregory of Nyssa

In the context of the Song of Songs nard brings the odor of the bridegroom to his bride, and in the Gospel the good odor of Christ which fills the house (ton oikon plerosasa) of the whole body of the Church (holou tou somatos tes ekklesias) in the entire world. 93.6

The chariot's parts can be adapted to each order within the Church (ekklesian...kata tas ton energeion diaphoras). 211.6

The faculty of taste, smell and other senses constituting the body may be found in the common body of the Church (en to koino somati tes ekklesias). 216.11

Persons reducing the divine mysteries (ta theia musteria) into small fragments for a clearer interpretation of the text make spiritual food more easily acceptable for the body of the Church (euparadekton ten pneumatiken tauten trophen to somati tes ekklesias). 225.23

Through the Church (dia tes ekklesias), God's manifold wisdom was made known to the transcendent powers (tais huperkosmiois dunamesin) since it effects great wonders by means of contrary elements (dia ton enantion). 255.4

Persons looking into the Church's face as if it were a clean mirror (hos en katoptro katharo te ekklesia) see the Sun of Righteousness who is comprehended (katanooumenon) by that which is visible. 257.3

For this reason the bridegroom wishes his garden the Church teeming with "animated trees" (ekklesian ten tois empsuchois bruousan dendrois) to be blown through (diapneusthenai) that spices may flow from them. 302.4

The vast sea represents contemplation of the divine words (ton theion rheton theorias). From this voyage we expect great wealth; the Church is this living vessel (he de empsuchos aute naus he ekklesia) which expects the riches of divine guidance in all its fullness. 341.18

The establishment of the Church (he tes ekklesias kataskeue) is the creation of the world. 384.21

Whoever looks at the visible world and understands the wisdom that has been made manifest by the beauty of creatures can make an analogy (analogizetai) from the visible to invisible beauty, the fountain of beauty whose emanation (aporroia) established all living beings in existence. Similarly, whoever views the world of this new creation in the Church (ho pros ton kainon touton kosmon tes kata ten ekklesian ktiseos) sees in it him who is all in all. 386.5

Bernard of Clairvaux

That favor [Spirit], given to the newly-chosen Church (primitivae Ecclesiae), was indeed a kiss (osculum). 8.2.8

All these persons possessed the best ointments and even today diffuse their perfumes through all the churches (per universas ecclesias suavissime redolent). 12.5.15

...you have undertaken to care not only for the head or feet of the Lord, but, as far as in you lies, for his whole body which is the Church (totum corpus, quod est Ecclesia). 12.7.27

...by the very right of love [little one] crave (efflagato) these graces from the Church's maternal breasts (de maternis uberibus). 14.3.20 ⁽²⁰⁾

....the Church, led by the Spirit of liberty (Ecclesia...spiritu libertatis irrumpit), daringly penetrates to his inmost depths (eius audacter ad penetralia praeeunte), acknowledges and takes delight in him. 14.4.19

...although from the beginning he had for the bride the multitude of angels, it pleased him to summon the Church from among men (de hominibus convocare Ecclesiam) and unite it with the one from heaven (unire illi quae de caelo), that there might be but the one bride and one Bridegroom. 27.6.7

But, if in a spiritual sense (spirituali sensu), we understand the vineyards to be the churches (vineas ecclesias). 30.2.9

By the vines of En-gedi we may understand the peoples of the Church (plebes Ecclesiae), which possess a liquid balsam, the spirit of gentleness. 44.2.20

And indeed in the Church the "bed" (in Ecclesia quidem lectum) where one reposes (in quo quiescitur) is, in my opinion, the cloisters and monasteries. 46.2.17

Would that I possessed an abundance of these trees that grow so thickly in the Bridegroom's garden, the Church (hortus Sponsi Ecclesia copiose densatur): peace, goodness, kindness [etc.]. 46.9.8

The Church is a dove (Ecclesia columba est) and therefore is at rest (requiescit)...And she reposes in the Word (requiescit in Verbo), that is, in the rock. 62.4.26

It was not for one soul, but for many who should be gathered up into the one Church (in unam Ecclesiam colligendas), his only Bride, that God wrought so great a work at so great a cost. 68.4.27

But it must have been made quite clear that the Bride, the Church, was forestalled by the Holy Spirit (praeventam fuisse a Spiritu Sancto) and predestined by God (praedestinavit) before all ages. 78.8.21 ⁽²¹⁾

Let her [the Church] wish that the universal salvation (communem salutem) come to all, for it can be possessed by everyone without anyone having less. 79.5.23

* * * *

Earlier in this document I gave a listing of the word "angel" whose task is to mediate between the divine and human spheres. Usually the term associated with the former is "heaven" and the following presents some excerpts with this word as found in all three Song Commentaries:

Origen

...the figure of the Bride, about to wed and burning with heavenly love (caelesti amore flagrantis) towards her Bridegroom. Prol 1.1

But the desire and love of him who bears the image of the heavenly (portat imaginem caelestis) according to the inner man are heavenly (agitur cupidine et amore caelesti). Prol 2.16

And the soul is moved by heavenly love and longing (amore et cupidine caelesti agitur anima). Prol 2.17

And the heavenly powers (caelestes virtutes) also seem to be called by this name [gods]. Prol 2.34

...the song of the marriage whereby the Church is joined and allied to Christ the heavenly bridegroom (ecclesia sponso caelesti Christo coniungitur ac sociatur). Prol 2.46

The study called inspective (inspectiva) is that by which we go beyond things seen (supergressi visibilia) and contemplate somewhat of things divine and heavenly (caelestibus contemplamur). Prol 3.3

In this [the Song] he instills into the soul the love of things divine and heavenly (amorem caelestium divinorumque desiderium incutit). Prol 3.7

...nothing in the metaphors (in nullo ex his figuris) used to describe and represent the love of the Bride for her celestial Bridegroom (ad sponsum caelestem)...may cause him to stumble. Prol 3.16

Paul...writes of Him not as being in heaven (non in caelis sit), but as passing into and beyond all the heavens (penetrarit et pertransierit omnes caelos, cf. Heb 4.14). Prol 4.23

...to enter into the mysteries of His wisdom and knowledge (intra mysteria spaientiae) as into the chambers of her heavenly Bridegroom (sponsi caelestis thalamos intrare). I.1.9

...realizing that all the spices she employed before are vastly inferior when set beside the sweetness (ad comparationem suavitatis) of this new and heavenly ointment (caelestis unguenti). I.3.2

...this ointment, with which the Bride beheld her Spouse anointed, is spiritual and heavenly (spiritale est et caeleste). I.3.4

...seeing her drink the cups of heavenly teaching (pocula caelestis doctrinae). I.6.3

And I will bring you the magnificent Paul, who knew the secrets of heaven (caelestis secreti conscium). II.2.8

If the heavenly Jerusalem is the mother of souls, and the angels equally are called heavenly (angeli caelestes nominantur), there will be no inconsistency in calling these who like herself are heavenly (hi qui similiter ut ipsa caelestes). II.3.17

...this heavenly army (equitatui caelesti) that follows Him, also on white horses. II.6.10

This will happen when it [King's table] has been translated from earth to the heavenly dwellings (de terris ad caelestia translatum). II.8.31

...multitudes of heavenly ministers (caelestium ministororum). III.5.4

...heavenly powers (caelestes virtutes), who are sent to minister for them who receive the inheritance of salvation. III.6.3

His heavenly Father (Pater caelestis) is the Husbandman...branches produced that abode in Jesus not only on earth, but also in heaven (non solum in terris sed in caelis). III.6.4

...wisdom of God is always being renewed (innovatur semper agnitio secretorum arcanorumque revelatio), not to men only, but also to the angels and celestial powers (caelestibus). III.6.9

...this field...in which assuredly are heavenly powers and forces of spiritual graces (virtutes caelestes et vires spiritalium gratiarum). III.10.6

...this earthly scene contains certain patterns of things heavenly (exemplaria quaedam caelestium). III.13.9

...from the things we see on earth the things that belong to heaven (aliquid imaginis et similitudinis in caelis). III.13.10

It is possible that other seeds too that are in the earth may have a likeness and relationship to something found in heaven (aliquid in caelestibus similitudinis ac rationis). III.13.12

It is possible that other things also bear the appearance and likeness of things heavenly (in pluribus speciem et imaginem caelestium), not in one respect only, but in several. III.13.13

...taught how to contemplate those other things that are invisible and heavenly (ad contemplanda ea quae sunt invisibilia et caelestia). III.13.14

He placed in them [visible things] some teaching and knowledge of things invisible and heavenly (anitionem rerum invisibilium et caelestium). III.13.17

...from actual things and copies teaches us things unseen by means of those that are seen, and carries us over from earthly things to heavenly (a terrenis nos transferat ad caelestia). III.13.27

...the Holy Spirit from who those who thirst and long for God win spiritual graces and celestial gifts (dona caelestia). III.13.39

...revealing to her the meaning of high and lofty truths of heavenly wisdom (revelans caelestis scientiae sensus). III.14.11

And so uplifted on the Holy Spirit's wings, they fly from earthly and corporeal places to celestial ones (de terrenis et corporeis locis evolent ad caelestia). IV.1.5

The Husbandman, who is the heavenly Father (caelestis agricola). IV.1.11

The vines or vineyards can, moreover, be taken also as denoting the heavenly and angelic powers (caelestes et angelicae)which bestow their sweet smell on me. IV.1.21

...the sweetness of progress (proficiendi suavitas), so to speak, can be ministered by the heavenly powers (caelestibus virtutibus). IV.1.22

And with the sweetness of their celestial fragrance (suavitate caelestis odoris) they drive away at last the stench of the mortality and corruption, that the soul has laid aside. IV.1.27

Gregory of Nyssa

...the bread that comes down from heaven (ton arton ek ton ouranon katabainonta) 9.12

However, all of them together [odors] could not compare with theat perfect virtue which the heavens contain (tous ouranous dielephenai). 36.6

...and whatever else looks that looks to the heavenly, incorporeal way of life (ten ouranian kai asomaton politeian). 45.3

No longer setting foot upon the earth (ichnos ereidontes), we are carried away to the life of heaven (pros ten ouranian zoen komizomenoi). 53.1

By finding the pasture of your salvation, I will be filled with the food of heaven (tes ouranias trophes). 62.2

He did not make the heavens in his image (ouranos eikon tou theou). 68.2

All of heaven is contained (ouranos holos parametreisthai) in the grasp of God's hand. 68.11

How can you admire the heavens (tous ouranous), O man, seeing that you are more enduring (monimoteron)? 69.1

This heaven, even if it is called a valley in comparison to the life of heaven (ouranias diagoges), is in no way less a field. 114.1

It [soul] is guided to the heavenly way of life (pros ten ouranion politeian) by means of the Gospel's teaching. 126.7

...he who looked down from heaven upon the earth (ek ton ouranon epi ten gen epiblepsas) is likened to a gazelle. 141.12

The "mountains of Bethel" seem to refer to the exalted heavenly life (ton hupselon kai ouranion). 143.14

She calls...the solemn assembly of the heavenly host (ton epouranion paneguris) and names "streets" a multitude beyond counting. 182.8

It is clear that Paul alone knew what laid beyond that third heaven (meta ton triton ouranon). 245.17

God's manifold wisdom was also made known to principalities and powers in the heavens (tais archais kai tais exousiais en tois epouraniois) by his concern (oikonomias) for mankind in Christ. 254.18

If we have died to our lower nature, life according to the flesh becomes hidden after we have transferred our hope for life from earth to heaven (eis ouranon apo ges ten elpida tes zoes metoikisantes). 262.6

We are clothed with these characteristics when we exchange the clothing of this corruptible earthly existence for the incorruptible life of heaven (ten ouranion aphtharsian metenduomenos). 272.4

...considering divine things which illumine our souls by heavenly, spiritual utterances (pros ta ourania). 295.12

Look up to heaven (eis ton ouranon) and see these stars, if you can measure the loftiness of their minds (ton noematon to hupsos). 296.4

I speak not only of material things...but the wonderful marvels in the heavens (peri ton ouranon thaumata). 312.18

Those expecting the Lord's return are watchful at the heavenly gates (tais epouraniais pulais) when he, the King of glory, enters his transcendent blessedness (eis ten huperouranion). 318.3

Paul was such a river born aloft on the wave of his thoughts to the paradise of the third heaven (heos tritou ouranou). 326.12

The soul sees the heavenly beauty (to ouranion kallos). 335.2

The bride adjures the daughters of Jerusalem neither by God's throne in heaven (kata tou theiou thronou hon ouranon) nor by the kings of God. 372.15

The bridegroom's locks are the lofty trees of heaven extending from earth to heaven (ta hupsela kai ouranomeke...anadramein). 391.19

In paradise Christ initially cultivated human nature which his heavenly Father (ho pater ho ouranios) had planted. 437.2

God's majesty appears like the beauty of the heavenly Jerusalem (Ierousalem epouranios) 444.13

...they [imitators of Elijah] glorify the Church and ascend with that Galaadite to celestial beauty (epi ten ouranion charin...sunanabainontes). 452.15

Bernard of Clairvaux

...in gratitude for this nurturing bread of heaven (caelestis panis alimonia divinas) you must charm (mulceat) the ears of God. 1.9.4

...only he is truly prepared for nuptial union with the divine partner (nuptiis caelestis). 1.12.10

We must understand too that if the angel can soar to a grasp of the highest truths (supercaelestis spiritus)...he does so by the vital force and kinship of his nature. 5.4.1

...what need has he for a body of his own when to his least desire all bodies, both in heaven and on earth (universa corpora caelestia atque terrestria), are equally obedient? 5.10.30

The man who lives in this state (in his exercitatae caelestes) habitually will have the angels for his frequent and familiar guests. 7.7.10

See the familiar and friendly communication (familiare amicumque colloquium) there is between the aspiring soul who is still in the flesh and those powerful heavenly spirits (cum caelestibus potestatibus). 7.8.22

...nothing more appropriately represents on earth the state of life in the heavenly fatherland (caelestis habitationis statum) than spontaneity in this outpouring of praise. 11.1.1

...a durable three-ply cord (funiculus triplex) for drawing souls out of the devil's prison, and towing them after you into the kingdom of heaven (ad regna caelestia). 16.2.24

There are so many phials filled with medicines prepared by this physician from heaven (odoramentis caelestis medicus). 16.14.4

So urgent is the charity of those through whom the streams of heavenly doctrine flow to us (fluenta caelestia manant). 18.3.26

...priceless perfumes blended from heavenly ingredients (de caelestibus speciebus confectis). 22.4.24

...while on the contrary, the heavenly and spiritual creature (spiritualem vero caelestem creaturam) lives with its eyes, its inward vision and affections (internos sensus atque affectus) centered on the earth beneath. 24.6.2

Let no earthly preoccupation bend down the mind that is raised on high by faith (fides caelestium erigit). 24.8.5

Contemplate what glory is hers who compares herself to heaven (caelo se comparat), even to that heaven (illi caelo) who is so much more glorious as he is divine. 27.6.13

These two have their origin in heaven (utrumque de caelo)--Jesus the Bridegroom and Jerusalem the bride. 27.7.12

For when that holy Emmanuel introduced to earth the curriculum of heavenly teaching (disciplinae caelestis). 27.7.19

This heaven-formed man (homo caelestis) did not appear on earth in vain since he endowed a multitude of earthly followers with his own heavenly image (de terrenis caelestes). 27.7.26

From that time the lives of many on earth have been like the lives of heaven's citizen (in terra vivitur more caelestium). 27.7.28

Hence she strives more and more to resemble her who came from heaven (quae de caelo venit). 27.7.6

...person such as I have described are not only heavenly because of their origin (non modo caelestem propter originem) but that each so resembles heaven as to merit being so named. 27.8.12

...a heavenly loveliness (species caelestis) shines through it [bride's complexion]. 27.14.20

...in my own flesh transformed with heaven's beauty (in caelesti carne ipsa, sed altera specie). 28.10.27

But touch me in the beauty with which heaven (tange caelesti decorum specie) endows me. 28.10.19

...the eye, because of its natural steadiness and clearness, did not bear some degree of likeness to that light in the heavens (caelesti lumini simile). 31.2.15

...unworthy of that familiar and sweet contemplation of things heavenly (contemplatione caelestium). 35.2.1

...accustomed to feed the flocks of the Lord with food from the heavenly pastures (de caelestibus pascuis), not from the earth. 35.2.11

...feeding on heavenly truths (caelestibus pascere bonis). 35.3.18

...to penetrate the heavens by the power of her love (penetrare devotine caelos). 35.3.20

A gift still more sublime was the divine likeness (ob insigne divinae similitudinis praecellebat) he bore. 35.3.13

...not among the blessed choirs of heavenly spirits (inter choros beatorum caelestiumque spirituum)...and not among the blessed spirits of heaven (non inter caelestes beatitudines). 38.4.4

As long as she is on earth she must cease from searching too curiously into the nature of the things of heaven (inquirere quae apud sublimes illas sunt potestates). 38.5.7

...the heavenly bridegroom (caelestis Sponsus) is plainly shown as passionately (vehementissime zelans) defending the repose (pro quiete) of his beloved. 52.3.7

...without real necessity they intrude on that heavenly encounter (in illum caelestem conventum). 52.6.10

...this heavenly dwelling-place (caelestis habitatio) really possesses not only spiritual but also living and intellectual mountains and hills. 53.4.13

...Christ...serves the same food of truth in one way to the sheep on earth, in another way to those in heaven (in caelestibus gregibus). 53.5.22

...mountains and hills over which the Church saw her heavenly bridegroom leaping (caelestem Sponsum salientem). 53.7.25

...goes down to the valleys, to drench with heavenly showers (caelesti imbre perfundat). 54.3.22

...one knocks at and penetrates the heavens (penetrare caelos) by the urgency of his prayers (orationum instantia). 54.8.5

Take care to bring to the heavenly nuptials (nuptiis caelestibus) a water jar that is full. 54.12.19

...as befits the heavenly Bridegroom (a caelesti Sponso). 56.1.18

...radiant with a longing for heaven (caelesti desiderio fulgens). 57.9.18

...shun the pleasures of earth and to love those of heaven (amare caelestia). 59.7.28

...she reposes there in memory, entering now in spirit into the heavenly dwelling that is above (caeleste habitaculum quod desursum). 62.1.8

...if he puts only the chaste in heaven (solus in caelestibus collocat), salvation ceases to exist for most people. 66.3.18

This is my offering to the common life of heaven (genus laetitiae caeli). 68.5.24

He has received from his father that glory whose like cannot be found even in the heavens (claritatem...ne in caelestibus). 76.5.13

...and prepares her for her marriage to the heavenly Bridegroom (caelesti nupturam sponso). 76.7.13

* * * *

As pointed out earlier, the Latin word affectus is crucial for an understanding of how Bernard of Clairvaux treats our innate attraction towards another person or object of our desire. Affectus really has no adequate English translation although the following excerpts reveal various nuances. Please note that this section of citations is the longest of the entire document; it deserves special treatment, but I list the words now with the possibility of treating them separately:

Origen

everyone who...has not ceased to feel the passion (affectu) of his bodily nature, to refrain completely from reading this little book. Prol. 1.6

...members of the outer man by the same names as the parts and dispositions (affectus) of the inner man. Prol. 2.6

...rather the faculties and powers (affectus) of the soul are to be called its members. Prol. 2.9

...but some people perfect this faculty of passionate love (affectum) for money and the pursuit of avaricious ends. Prol. 118.39

...in order to show what sort [disposition, affectus] of people these companions are. II.4.4

Now all these [concubines, maidens] represent different classes of believers in Christ, associated with Him in different relationships (affectibus). II.4.5

...some souls who are associated with the Bridegroom in a nobler and more splendid sort of love (affectu), have with Him the status and the love (affectu) of queens. II.4.6

She should know both what she is in herself, and how she is actuated; that is to say, she ought to know what she is like essentially, and what she is like according to her dispositions (affectibus). She should know, for instance, whether she is of a good disposition (affectus) or not. II.5.7-8

If, on the other hand, she knows herself not to be of a good disposition (affectus) nor upright in intention, let her in this case find out whether she is greatly deficient and far from the path of virtue. II.5.10

...whether she does these evil deeds of hers intentionally and because she likes (ex affectu) them. II.5.10

...whether she makes her offerings and bestows her gifts in a spirit (affectu) of sharing, and as one who likes her equity to be recognized. II.5.13

This is one way in which the soul ought to get knowledge of herself--namely, in her affections (in affectibus) and actions. II.5.17

...this [pattern of the Church] obviously is far above those actions and dispositions (affectus) in respect of which men ought to be given a pattern. II.6.13

And, because that ointment was full of faith and of precious, loving intention (affectus), Jesus Himself bore witness to her. II.9.7

But all these things are the One, Same Word of God, who adapts Himself to the sundry tempers (affectibus) of prayer according to these several guises. II.9.14

Only he who with his whole intention (affectu) and with all his love holds the Word of God in his heart, will be able to perceive the odour of His fragrance and His sweetness. II.10.11

If a person sets out to behave reasonably in all things and to control his actions and affections (affectus) in accordance with the Word of God...he should observe the order of charity with regard to every member severally. III.7.8

...how shall the affection (affectio) of charity not be given, in proportion to their merits? III.7.19

It is now important for us to introduce among those orders of charity some remarks also about the emotion (de affectu) of hatred, which is the disposition (affectui) opposed to that of charity. III.7.26

...that obviously excess of love generates the opposite disposition (affectum) towards God in those who oppose Him. III.7.26

Just as he who calls himself a lover of the beauty of wisdom will transfer the natural affection (affectum) of charity that is in him to the pursuit of wisdom. III.9.5

Bernard of Clairvaux

...chaste souls in loving embrace, of their wills in sweet concord, of the mutual exchange of the heart's affections (affectuum). 1.11.4

...the intense longing of those men of old, their heartfelt expectation (affectum). 2.1.2

...to utter these words sincerely (ex affectu) are comparatively few. 3.1.11

I shall deal briefly with the diverse affective relationships (affectiones) between persons. 7.2.18

Among all the natural endowments of man [the affection of, affectio] love holds first place, especially when it is directed to God. 7.2.22

...sweet interflow of affections (affectus) between the Word and the soul. 7.2.24

But the Son's bond with him [Father] is not less affectionate (affectione). 8.1.20

Let that man who feels that he is moved (affectu) by the same Spirit as the Son, let him know that he too is loved (affectam sentit) by the Father. 8.9.19

Please do not accuse me of presumption if I yield to this impulse of love (affectio). 9.2.12

I think that a motive (affectu) such as this must have inspired the holy Prophet's prayer. 9.3.4

This comparison of carnal pleasures (carnalem affectum) with wine is so very apt. 9.10.24

...a mother's affections (affectus) 10.1.23

I shall assign these two affective (affectiones) movements to the bride's two breasts, compassion to one, joyful sympathy to the other. 10.1.2

...mirrors in herself the emotions (in se tranfert affectus) of all. 10.2.22

...if your soul is thus disposed (affecta). 12.1.2

Clearly he speaks as a mother (parentis affectu) would for whom there is no delight or happiness that is not shared by her children. 12.4.27

...with all a mother's affection (affectione) 12.4.7

Affection (affectio) such as this certainly witnessed to an abundance of the best ointment. 12.5.12

...we shall not hanker (affectamus) after the honor. 12.9.7

...to foster chaste affections (affectiones). 15.6.16

...the ardor of affection (affectionis ardorem) that burns in himself. 19.5.16

...he added wisdom to his affection (affectioni) by which he deceived the serpent. 20.3.12

...the love of the heart relates to a certain warmth of affection (affectionis). 20.4.29

So love the Lord your God with the full and deep affection (cordis affectu) of your heart. 20.4.1

Your affection (affectui) for your Lord Jesus should be both tender and intimate. 20.4.4

Let us love affectionately (affectuose), discreetly, intensely. 20.4.11

They followed after you in very truth, with their feet and with their hearts (affectibus). 21.2.19)

...in her forethought or in her love (affectu)...never does her heart forget them. 23.1.10

...a sweet refinement arising from innate and ready affection (innatae affectionis). 23.7.28

Your desire (affectas) is venal if you hanker to rule over others without the will to serve them. 23.7.10

...the harmony of spontaneous affection (affectu) with our companions. 23.8.18

...at other times finds that same bitterness attractive (affectare) (23.11.12)

Instruction makes us learned, experience (affectio) makes us wise. 23.14.24

...a camaraderie (affectu) of spite. 24.3.13

...he speaks with regret and with sympathy (affectu) rather than malice. 24.4.17

...its inward vision and affections (affectus) centered on the earth beneath. 24.6.2

...lest my affection (affectus) should seem stronger than my faith. 26.3.11 ⁽²²⁾

...his whole being somehow changed into a movement (affectum) of divine love. 26.5.14

Your love (affectus) has not been diminished but only changed. 26.5.19

Charity (affectus) alone...detained him there. 26.6.19

...my love (affectus) more fervent. 26.7.3

...let not mere conventional respect, but your human affection (affectu) 26.8.24

My emotional outburst (affectus) is certainly like theirs. 26.8.29

I have made public the depth of my affection (affectum) 26.9.16

...my bosom friend in love (affectu). 26.9.22

...lest the manifestation (affectus) of sorrow be thought harmful to faith. 26.13.7

...not over mighty spaces but over the hearts (affectibus) of men. 27.5.23

Yet he could be touched, but by the heart (affectu), not by the hand. 28.9.13

She repeats the sentiment (affectu) on another occasion. 29.3.13

To express carnal love (affectio) is a function of that soul. 30.9.13

One who is so disposed (affecta) and so beloved. 31.6.9

...she wants to welcome him down from heaven into her inmost heart (intimis affectibus) 31.6.11

...who wins the affections (affectibus) without striking on the ears. 31.6.16

Who is qualified to investigate...those countless affective (affectus) movements of the soul caused by the presence of the Bridegroom? 31.1.23

But the person who has not yet been raised to this state (affectus) 32.3.29

...how exquisitely she distinguishes spiritual love from carnal desire (affectu). 33.2.15

...the very memory of it causes me to weep with the affection (affectionem) expressed by those exiles. 33.2.2

Gifted with reason, he imitates those who lack it in what he does and in what he loves (affectibus). 35.8.19

...well-ordered affections (affectionibus), disciplined habits, prayers like burnished weapons. 39.4.14

...communicates it [spiritual nourishment] to the inward faculties of the will and the affections (affectuum)? 41.1.3

This latter [humility of truth] depends on our knowledge, the former [humility of charity] on our affections (affectu). 42.6.3

He said "in heart;" in the affection (affectu) of the heart. 42.7.24

...humble with that humility that springs from the heart's love (affectio). 42.7.30

...with a love and sympathy (affectum) that comfort him like the sweetest balsam. 44.4.20

For it is in intimate human relationships (affectibus) like this that fraternal love finds its origins. 44.4.26

...my zeal for righteousness is the fruit of my beloved's love for me (in affectibus pietatis). 44.8.9

As love (affectus) grows strong, pride melts away. 45.1.2

Though actually innocent she adopts the attitude (affectum) of the penitent. 45.3.21)

...through a more wonderful passion (affectione), that of love. 45.6.23

...she must love him with her whole heart and with words expressing deepest affection (affectionum). 45.8.30

...holy contemplation has two forms of ecstasy, one in the intellect, the other in the will (affectu). 49.4.21

Discretion is not so much a virtue as a moderator and guide of the virtues, a director of the affections (affectuum). 49.5.10

...natural affection (affectio) itself a force that disturbs and destroys nature. 49.5.11

...the thing that we worry about most is of no great use, and should not constrain our love (affectu). 49.6.28

...a still finer sympathy (affectum) for a work that is greater. 49.6.6

...he is ashamed of his evil disposition (affectum). 49.8.13

Love exists in action and in feeling (affectu). 50.2.5

...how can one's feelings (affectu) correspond to the commandment? 50.2.6

...if you prefer to hold that affective (affectuali) love has been commanded. 50.2.11

...superfluous for him to warn us to act if love were but a matter of feeling (affectione). 50.3.1

I am not saying that we should be without affection (affectione). 50.4.8

But there is an affection (affectio) which the flesh begets. 50.4.9

...a middle path between vitiated and affective (affectuosum) love. 50.5.3

...by the vigorous urging of truth than by the feeling (affectu) of relished love. 50.5.23

Now the active prefers what is lowly, the affective (affectione) what is lofty. 50.5.1

...affective love (affectualis), since it always leads the ordering from the first. 50.6.22

...loving truth is evident if we maintain in our feelings (affectu) the order it maintains in the reason. 55.6.29

...leaping with ardent feeling (affectu) beyond that love of love with which active love is satisfied. 50.6.30

...that experience of love of yourself and of the feeling (affectionis) that you feel toward him. 50.6.7

...love that is open does not permit the refusal of some feeling (affectum), however small. 50.7.24

...by enriching the affections (affectibus) and setting them in order. 50.8.14

...he passes over to a worthier disposition (affectum) of spontaneous service. 51.8.17

...whether one so disposed, one who has attained a position of such great happiness (affectae et assecutae). 51.9.25

...their feminine appetites (affectibus). 51.1.9

For what human affections (affectibus) have you ever experienced...sweeter than is now expressed to you from the heart of the Most High? 52.1.22

...to reveal to her with the most ardent love how affectionate (affectum) was this bridegroom. 52.2.12

God loves an entire gift, a total affection (affectum), a perfect sacrifice. 54.12.18

The windows and lattices through which he is said to gaze...the bodily senses and human feelings (affectus). 56.1.22

He comes with love (affectu) and desire to show mercy. 57.1.17

...revealing by his words the affection (affectu) with which he looked at her. 57.2.23

...lest it cling more than is justified to one or the other of these rival attractions (affectionibus). 57.9.3

...as he feels himself inwardly moved by genuine love (affectibus) of God. 58.3.29

Neither their actions nor their inclinations (affectus) nor their understanding. 60.3.20

...their whole orientation (affectus) was to wealth. 60.3.21

What a crude and snakey disposition (affectum), to hate the man who both heals men's bodies and saves their souls! 60.4.8

Now repetition is the sign of affection (affectionis). 61.1.13

...take us affectionately (affectibus) to their hearts [holy heavens] as often as we appeal to them with a worthy intention. 62.2.23

...descends to the depths of thee heart and the recesses of the mind, paralyzes the affections (affectiones). (63.6.16)

...love...strong in affection (affectu) and efficacious in persuasion. 64.10.17

...in god they shall lack no kind of love and compassion (affectu) from those wh are not physically present with them. 66.10.11

...every word of the bride...delights the affections (affectum) and enriches the mind. 67.1.23

It is the affectus, not the intellection, which has spoken, and it is not for the intellect to grasp. 67.3.3

...the bride is transported with delight and enraptured (affecta) by the long-awaited words of the Bridegroom. 67..3.5

The affectus have their own language, in which they disclose themselves even against their will. 67.3.9

...while unus denotes not that [unity of Father & Son], but the concurrence of wills (affectionum) in charity. 71.9.15

...the only activity is repose, and contemplation and affection (affectu) the only duty. 72.2.15

...and so try to express the pure affection (affectus) of her holy love. 73.3.2

...inconsolable at his departure and so anxious for his return, when she is thus afflicted (affecta) and forsaken. 73.3.10

...Scripture...roots our affections (affectibus) on God, and imparts to us the incomprehensible and invisible things of God. 74.2.20

...my human yearnings (affectuum) brought into subjection. 74.6.21

He wishes to increase her desire, test her affection (affectus). 75.1.8

...to give an answer which will satisfy...the mind and affections (affectibus) of those who seek the Lord. 75.2.8

...angels...perhaps nearer to us in affection (affectu) and compassion. 77.4.23

...governed by other laws than those of mutual love and pure affection (affectionibus) for each other and for God. 78.1.18

In this marriage song it is not the words which are to be pondered, but the affections (affectus) behind them. 79.1.17

She holds him by her strong faith and devoted affection (affectu). 79.5.12

...but it is plain that it [soul] changes its affections (affectibus). 81.5.8

...her [Eve] immortal soul of immortal glory was infected by the stain or mortality through her desire (affectando) for mortal things. 82.4.23

...adorn with the brightness of its actions and dispositions (affectuum) the glorious beauty which is its birthright. 83.1.4

...but it strays--as is the nature of a spiritual substance, in its affections (affectibus), or rather its defections. 83.2.14

...love...conquers all other affections (affectus). 83.3.4

...it [feeling between bride & bridegroom] is stronger not only than other affections (affectibus), but even than itself. 83.3.10

Love is the only one of the motions of the soul, of its senses and affections (affectibus), in which the creature can respond to its Creator. 83.4.1

Rightly, then, does she renounce all other affections (affectionibus). 83.6.1

...persuading you to return, and stirring your affections (affectum). 84.5.19

Nor can I fear to look on his face, since I have sensed his tenderness (affectum). 84.6.4

...since I respond to him in tenderness (affectu)? 84.6.6

...renounce your inveterate habits and inborn inclinations (affectioni). 85.1.8

...bringing every carnal affect (affectum) into captivity. 85.5.26

...those who act in accordance with the affection (affectum) of their hearts are either wise...or wicked. 85.9.12

...It [modesty] is the root of discipline, chastening the affections (affectibus). 86.1.17

* * * *

Most people do not consider the sense of smell our most important faculty, but when united with that of taste, it not only serves to orient us within a given environment, but to perceive the subtle nuances of our surroundings. Smell is the bearer of a unique presence; by it we incorporate an aspect of the object of what we desire, or as Bernard of Clairvaux would have it, our affectus. Often this sense is a prelude to (as well as part of) our faculty of taste, and our three authors employ it as a means to detect the divine Bridegroom.

Like so many words I have presented, this one deserves greater scrutiny but for the time being, I simply offer some appropriate references. Perhaps many readers would agree that the following list is the most appealing of all those cited thus far because our sense of smell is a herald of God's immediate presence. The term "scent" here is allied with other relevant words such as "ointment" and "fragrance," all of which betray not so much the actual presence of the Bridegroom but his nearness. This immediacy is an integral part to our perception of God's mystery which like the Spouse of the Song of Songs, alternates between presence and absence. I conclude this document rather abruptly but with the intention of developing relevant themes in the near future. Hence, "scent" may foreshadow such enterprises:

Origen

...possessed of fragrance (odore) such as befits a Spouse. I.2.2

...having perceived the fragrance (odorata) of the divine ointment. I.2.2

...the ointment of the Holy Spirit with which Christ was anointed, and at the fragrance (odorem) of which the Bride, when she perceives it, marvels. I.3.11

"The fragrance (odor) of Thine ointments"--that is, the spiritual and mystical meaning--"is above all spices" of moral and natural philosophy. I.3.13

Our Lord and Saviour's coming it should come to pass that His name should be so spread abroad throughout the globe and over the whole world, as to make it an odour of sweetness (odor suavitatis) in every place (cf. 2Cor 2.15-16). I.4.2

For, had it been the odour of life (odor vitae) unto life for all men, we should have read in this place too: "They have all loved Thee and have drawn Thee." I.4.3

...having experienced the pleasantness of His sweetness and odour (dulcedinis eius et odoris). I.5.5

...maiden souls, attracted by all this as by the odours of a divine and ineffable perfume (ineffabilis unguenti odoribus)...run after Him and hasten to the odour of His sweetness (in odorem suavitatis). 225.5

...perceived the fragrance (unguentorum eius odorem) of His ointments and ran after Him forthwith. I.4.8

...she is running towards the fragrance (in odorem unguentorum) of the Bridegroom's ointments under the compulsion of one single sense, the sense of smell alone (ab uno solo sensu...odoratu). I.4.10

This comes about (with reference to 1Cor 9.20-1), as we have seen, when as yet they have received only the scent (odoratu accepto) of Him. I.4.11

...he will be delighted in his hearing too, and he will be delighted in seeing, and touching, and smelling (deliciabitur odoratu) I.4.15

...the sense of smell, by which the Bride and the maidens perceived the fragrance (odorem unguentorum) of the Bridegroom's ointments, denotes not a bodily faculty, but that divine sense of scent which is called the sense of the interior man. I.4.20

This power of perception (odorationis sensus), having once picked up the scent of Christ (odore Christi accepto)...leads on thenceforward from life unto life. I.4.21

...there are certain medicaments at the smell (odorem ceperint) of which some animals die instantly; whereas others by the same are refreshed and given life (eodem odore recreantur vitamque recipiunt). I.4.22

For such men, therefore, the effect of this odour (odor Cantici Canticorum) of the Song of Songs is from death unto death. I.4.24

...who are now running after Him towards the odour of His ointments (in odorem unguentorum) and, as they run, faint not nor toil, because they are continually renewed and strengthened by the sweetness of the smell (suavitate odoris) of Him who is "from life unto life" (2Cor 2.16). I.4.26

...good works that ascent to god in the sweetness of their savour (per odorem suavitatis, cf. Lev 2, 9.12). II.1.28

Mary (at the feet of Jesus) says, "My spikenard, having been given to the body of Christ, has yielded me back His odour (odorem)." II.9.3

...by that ointment the odour of the Word (ex hoc unguento odorem Verbi) and the fragrance of Christ will be returned to her. II.9.6

...Christ, who is the Fountain...should in the same way also be the spikenard, and yield His odour (odorem reddit), and be the ointment which makes those who are anointed by it to be Christ's themselves. 442.11

...that the soul's sense of smell may apprehend the fragrance of the Word (odoratus animae fragrantiam Verbi). II.9.13

...not diffused and dispersed at random, but bound and tied together, so as to make the sweetness of its odour (odoris ipsius suavitas densior et vehementior) stronger and more potent. II.10.1

For only he who with his whole intention and with all his love holds the Word of God in his heart, will be able to perceive the odour of His fragrance (odorem fragrantiae) and His sweetness. II.10.11

He...surpasses everything in the way of odours and of flowery scents (in odoribus et floribus suavitatis), in order that the maidens...may be incited to an ever greater charity and love towards the Bridegroom. II.11.3

Rather, He first gives them only the sweet fragrance of the flower (suavitatem tantummodo odoris in flore), so that souls...may be able to endure the harshness of the tribulations and trials which are stirred up for believers. II.11.6

...cyprus...to possess not so much sweetness of odour (odoris suavitatem) as the power of warming and formenting. II.11.9

That soul only is perfect, who has her sense of smell so pure and purged that it can catch the fragrance of the spikenard and myrrh and cyprus that proceed from the Word of God, and can inhale the grace of the divine odour (divini odoris haurire). II.11.11

...priests ought to be full of the virtue of incorruption and the fragrance of the knowledge (odoris scientiae Christi) of Christ. III.3.6

...He bears fruit that not only surpasses all other fruits in taste, but also in fragrance (odore praecellat), and thus appeals equally to the soul's two senses, taste and smell (gustum et odoratum). III.5.6

...the whole Church of God, or the soul seeking god, is brought into the house of wine, and is filled with sweet odours (aromatibus atque odoribus). III.7.31

I think myself that by those who rejoice only in their fragrance (odore solo guadentibus) and do not bear the fruits of faith. III.8.8

In that they invoke the name of Our Lord Jesus Christ, they have a certain sweet odour in themselves (in semet ipsis odoris). III.8.8

...I am in like case with a man who pursues his quarry (scripture) by means of the power of scent (ad investigandam venationem odoratibus) such as a wise dog has. III.14.1

...when they are adorned with the sweetness of godly works, then they are said to have yielded their sweet smell (odorem). IV.1.19

...when it is amended by grace and restored by the teaching of the Word of God, then assuredly it yields that odour (odorem) which God the Creator had originally implanted in it. IV.1.20

...the elect and blessed---who will themselves "be as the angels of God" (Mt 22.30)--will be associated by virtue of the resurrection, they are the flowering vines and vineyards that impart to every soul her fragrant odour (odorem). IV.1.27

Gregory of Nyssa

The cause of their love is the scent (euodia) of the perfume to which they eternally run. 39.12

...fragrance from the bride's mouth which breathes the good odor (aromatos) of righteousness. 45.4

...still smelling of the foul odor (dusodias) of the old man [2Cor 2.16]. 25.4

Similarly, the scent (osme) of the divine perfumes is not perceived by the nose, but by a certain spiritual and immaterial power drawing in the good odor (euodian) of Christ by an inhalation of the Spirit. 34.15

...the scent (osme) of divine perfumes is lovelier than any fragrance (euodias). 35.14

...each of us, according to our own capacity and choice, has a good odor (euodia). Each of us has his respective odor (euodian). 35.19

The odor (osme) of the heavenly ointments holds a delight which is incomparable to any aroma (aromata) known by us. 36.9

...we reveal just the slightest trace of the divine odor (theias euodias) by means of our theological terms. 37.6

There is the censer's good odor (eudias), expiation from sins. 44.18

...the odor (osme) of frogs. 77.15

She recognizes his color by the faculty of scent (osphrantike) and says that she has perceived his odor (osmen) by the fragrance (euodia) of her perfume which is called "nard." 88.15

I have received his good odor (eupnoias) through the fragrance (euodian) of my nard by means of sense perception (aisthesei). 89.5

Many aromatic properties contribute to one, good odor (euodian) of the bridegroom which the purified sense (aisthesis) receives. 89.14

Instead of the Word we have in us this compounded fragrance (euodia) from the perfection of the virtues. 89.20

...and make his life fragrant (emmuron) through the good odor (euosmias) of his conduct and thus become perfect in every way. 90.8

Thus Paul the bride...depicted by his fragrance (euodous) the unapproachable beauty (to aprositon kallos). 91.5

...all partook of the fragrance (euodias) of Paul's perfume and progressed in every deed with Paul as their example. 92.1

...Paul, being fragrant (euodias) with such perfumes. 92.5

..."genuine nard" poured on the Lord's head [Jn 12.3] which filled the entire house with its good odor (euodias). 92.12

In all likelihood this perfume did not differ from the perfume which the pouring of the ointment on our Lord's head fills with house with a good odor (euodias). 92.15

And the house filled with the fragrance (osme), represents the entire universe. 93.2

...women...take care that their bodies appear attractive with sweet smelling (eupnoias) perfumes for their husbands. 94.1

I have a "sachet of myrrh" suspended from my neck upon my breasts giving my body a lovely fragrance (euosmian). 94.9

...the bride has received the good odor (euodian) of Christ in the governing part of the soul. 94.20

...the breadth and length of our nature will yield a fragrant (euodes) and pure blossom. 113.2

I became a flower from the plain of nature which differs in its color and scent (euodia) from the other flowers. 113.11

A lily is delightful in both sight and scent (eupnoias). On the other hand, the apple delights three of the senses. 117.8

For the eye is refreshed at seeing the apple's beauty; the nose inhales its good odor (euodian). 119.9

Perfume is virtue because it is separated from every unpleasant odor (dusodias) of sin. 124.5

...both [fig tree and vine] delight our nostrils with their sweet odor (euodias). 146.17

Their scent is filled with the good odor (euodias) of Christ while purity and undefilement appear through their form. 240.18

Their nourishment is purity, a good scent (euodia) and whatever else the virtues bring forth abundantly. 241.7

Sacrifice, therefore, is a good odor (euodias) to God. 266.12

...the mystery of truth presented by the Gospel is alone sweet smelling (euodes) to God. It transcends every scent (aromaton) of the Law because no longer being hidden by symbol nor shadow, it openly yields the good scent (eupnoun) of truth. 267.9

Our sacrifice of praise glorifies such a One who smells the fragrance (osmen). 268.5

The soul spiritually inhales a good fragrance like Paul, a "good odor (euodia) of Christ" [2Cor 2.15], and transcends every symbolic fragrance (aromata) of the Law. 268.7

...her life is a sweet smelling odor (eis osmen euodias) to the bridegroom. 268.11

The scent (osme) of your divine garments may be compared with frankincense which honors God. 272.20

The bride's perfume is then judged as superior to every kind of aroma (muron). She should not be judged as having this perfume unless she truly hastens on high by advancing in the good. 279.17

...being fragrant through purity and detachment he became a scent of life (osme zoes) to those who were saved. 307.12

Lilies are symbolic of a bright, pure mind, and their scent (eupnoia) is alien to sin's foul odor (dusodias). 438.11

Bernard of Clairvaux

And when they smell this sweet fragrance (odorem suavitatis) in the heavens. 7.6.16

...you also spray the pleasing perfume (grato odore) of good repute over the absent ones. 9.6.9

...if you had not the perfume (odore attraheres) to attract them. 9.6.12

...the house's being filled with the power of its aroma (vis aromatum), the sweetness of its scent (suavitas odoris). 10.6.13

...what a sweet smell of life (odor vitae) leading to life each penitent can become! 10.6.14

This kind of anointing whose odor (huiusemodi unctio, cuius odor) not only inspires men to amend their lives but even makes the angels dance for joy. 10.6.25

Refresh those hearts of yours with perfumes (odoramentis refovete) such as these, hearts withering so long under the repugnant odor (odor molestior) of your sins. 11.8.18

...St. Paul, truly a vessel of myrrh and frankincense and every perfume (vas odoriferum) the merchant knows. 12.2.13

He was Christ's incense to God (bonus odor Deo) in every place. 12.2.14

What a sweet perfume (iste odore) that man must have radiated. 12.3.3

Joseph, after he had drawn all the Egyptians to run after him to the odor of his ointments (in odore unguentorum). 12.4.7

...his [Samuel] was diffused abroad like a perfume (odorem). 12.4.13

...everyone, I repeat, who performs such deeds among you, gives forth a good odor (odorem spargit) among the brethren like a rare and delicate perfume (odorem). 12.5.2

Was it not the fragrance of mercy (odore misericordiae) that enveloped the death-bed of Tabitha? And like a life-giving perfume (odor vitae), it hastened her resurgence from death. 12.10.7

...they will find delight in the odor (odore delectabuntur) at least of the overflowing oil. 14.5.17

Only by ascribing it to the odor from the oil that anointed (odor exhalantis unctionis) the friend in question. 14.6.5

Given only the pleasure of its odor and not of its touch (odoratu...non tactu), I saw myself as unworthy of him. 14.6.8

...being filled with its life-giving odor (vitali repleti odore). 15.4.14

These are so many phials filled with medicines (odoramentis caelestis) prepared by this physician from heaven. 16.14.4

When the bride says: "Your name is oil poured out," she refers to the perfumes sprinkled on her breasts, attributing their scent (odorem) to the Bridegroom's name, as if it were an unguent poured on her breasts. 18.1.4

The odor (odorem) of the spouse's outpoured oil rouses them to taste and experience how sweet the Lord is. 19.7.14

...the perfumes will rise to fill the air with their sweet odor (odorem). 21.4.16

...stimulated by the perfumes (odore excitatis) we shall run of our own accord. 21.4.18

So let us run and run, but in the odor (odore) of your ointments. 21.11.23

You whom the Father has anointed "with the oil of gladness above your fellows," run by virtue of that anointing; we run in the odor it diffuses. You enjoy the fullness, we the fragrance (odore). 21.11.30

But if the merest fragrance (solo odore) of these so excites her. 22.1.19

...so sweet an odor (odoris suavitas) fills the nostrils of the Church. 22.4.25

...the Queen of the South...drawn by his fame as by a sweet scent (odore provocata). 22.4.28

...Wisdom...enabled her to perceive his odor (odorem percipere). 22.5.3

...righteousness and holiness and redemption, that she might run in the odor (in odore currere) of these gifts. 22.5.4

When he was made these by God, then the Church perceived the odor (odorem sensit), then it ran. 22.6.7

What excuse can anyone have for not running in the fragrance (odore) of your perfumes, except that the fragrance (odor pervenit) has not reached him? 22.8.26

But the fragrance of your life (odor vitae) has gone into every land. 22.8.27

When the fragrance of his fame (opinionis odor) arrives it excites men to run. 22.8.1

The fragrance of your wisdom (sapientiae odorem) comes to us in what we hear. 22.8.10

How many are inspired to run by the sweet odor of your redemption (redemptionis odor)! 22.8.22

All of us do not run with equal ardor in the fragrance (in odore) of all the perfumes. 22.9.9

Those ran in the fragrance of wisdom (in odore sapientiae) who had been sent by the Pharisees. 22.9.14

Nicodemus also was lured into running by this fragrance (in hoc ipso odore). 22.9.16

Mary Magdalene ran in the fragrance of justice (in odore iustitiae). 22.9.18

Paul testifies that he ran in the fragrance of holiness (in sanctificationis odore). 22.9.2

...if you wish to hear of those who ran in the fragrance of the Passion (in odore passionis). 22.9.8

So it is to these rooms that we run, drawn by the fragrance (in odore) that issues from them. 23.1.9

Let us imagine them to be perfume-laden places (plena odoramentis) within the Bridegroom's quarters. 23.1.15

Spices are useful, not only for the attractive sweetness of their scent (suavitate odoris), but also for their powers of healing. 23.5.26

How good the fragrance of humility (humilitatis odor) that ascends from the valley of tears. 42.6.20

That fragrance is the fervor (odor devotio) of your life. 42.9.1

...that you might be the good odor of Christ (odor Christi) in every place. 42.9.2

His life bears no fragrance (odorem) because he lacks fervor. 42.9.5

But the bride's humility, like the nard, spreads abroad its fragrance (spargit odorem). 42.9.6

Its fragrance (odor) is destroyed neither by reprimand nor praise. 42.9.8

...the fragrance of my humility (humilitatis odor) mounted even to the presence of him. 42.9.21

Do you not feel that was a time when the nard of the tiny and timorous bride gave forth its fragrance (odorem)? 42.11.10

All those who lived in that place clearly perceived the ascent of that fragrance (odor ascenderat) of humility. 42.11.15

Among the teeming little branches of this perfumed myrrh (odoriferae) I feel we must not forget the myrrh which he drank upon the cross. 43.3.27

...for if you bear it without smelling (non odorantes) it the burden will weigh you down and the fragrance (odor) will not lift you up. 43.5.2

The cedar, an incorruptible and fragrant (odoriferum) wood of great height. 46.3.10

...radiating everywhere the good odor (odorem spargentes) of their faith and conduct. 43.3.15

Then surround yourself with...the perfumes of the virtues (odoramenta virtutum). 46.7.6

...fresher blossoms must always be added, because they soon lose their scent (odorem) and beauty. 47.2.25

...the holy and aged patriarch (Isaac), with enfeebled body and failing sight but a keen sense of smell (odoratu sagax), pre-sensed it in spirit. 47.3.19

How long shall we smell (odoramus) and not taste, gazing toward the fatherland and not taking possession? 50.8.9

In the meantime she asks to be comforted with the scents of flowers (odoramentis florum) and fruits, until the return of him whose absence she so wearily endures. 51.1.9

She asks for an assortment of the fruits of good works made fragrant by faith (cum fidei odoramentis). 51.3.20

...when vines are flowering every poisonous reptile leaves the place, being unable to endure the perfume of fresh flowers (odorem florum). 60.6.7

...and bore the good perfume (bonus odor) of Christ wherever they went. Good perfume (odor bonus) means good witness. 60.6.13

...for them the perfume of life (odor vitae) would lead to life. 60.6.21

Because everything they did was done in love, they surely did not sell the perfume (odorem), but gave it as a gift. 60.6.26

...the prophets and patriarchs inhaled (odoraverunt) the perfume of Christ. 60.8.7

...but they did not then give off that same perfume (odorem) because they did not reveal in the flesh whim whom they perceived in advance in their minds. 60.8.8

Then indeed these spiritual vines gave of their perfume (odorem). 60.8.25

+ The End +

Richard McCambly, ocso

St Joseph's Abbey

Spencer, Massachusetts 01562

USA

January 7, 1998

1. I make reference to the Gregory of Nyssa Home Page here because around the time of this text's final redaction I was undecided whether to insert it on the same Home Page or to distribute it in another fashion.

2. This careful, meditative reading of a biblical text may be situated within the venerable tradition of lectio divina, a Latin phrase with monastic roots. Indeed, the suggestion of reconstructing each Song Commentary is an excellent practice of lectio.

3. Examples of lectio divina done mostly through the medium of biblical languages may be found on my home page devoted to this subject: www.sp.conn.edu/~das93006/ld/lectio.html.