References to Movement in the Commentaries on the Song of Songs by
Origen, Gregory of Nyssa and Bernard of Clairvaux(1)
Even a cursory reading of the three Commentaries on the Song of Songs reveals numerous terms and phrases which center around the concept of movement. In its most basic form, physical movement is the act of advancing from one location to another. Certainly the processes of growth are implied which transfers the notion of movement from place-to-place terms over into biological development. With regard to the human sphere, it is an easy step to advance this transformed concept to other areas such as psychology and spirituality. In the latter two, memory or the recollection of a previous condition is implied, for it impels one to either escape or transform a current state of affairs. Thus physical movement is the most basic analogy we employ to describe the various stages of human growth; there is simply no escaping such use of the term.
In its most basic form, movement may be considered in the two directions from down to up (and visa versa) and from left to right (or visa versa). We conduct all our affairs around this axis of north-south and east-west, for it forms a metaphoric structure on which to hang our perceptions of the world. The human person may be posited at the center of this axis from which he or she moves in either one of the four directions. For example, if you feel depressed, you are "down" or "south;" if you are elated, you expression this exultation in "up" or "north" terms. Similarly, moving towards the left or east assumes a "sinister" direction, whereas going to the right or west is where salvation traditionally lies. Various religions have used this scheme to express their world views, Christianity being no exception.
The following rather extensive listing-by no means exhaustive but certainly representative-reveals how each spiritual master laid out his map of the soul's search for God. Not each and all aspect of this search is delineated according to the above mentioned axis, but enough references are presented to make a strong case in seeing how each author conceived it in term of movement. The same applies to a number of scriptural verses which are included because they often form a center around which a given part of each Commentary revolves.
While references from the Book of Ecclesiastes are few-it was considered an earlier stage in each man's hierarchy of representing spiritual progress-keeping it in the back of your in mind is important. Ecclesiastes discusses in depth the "vanity" of movement not only in nature but in human behavior which, in turn, is reflected in physical reality. In fact, Gregory of Nyssa wrote a commentary on the Book of Ecclesiastes (cf. elsewhere on this Gregory of Nyssa website for a text) which is essential in perceiving how he takes the general concept of movement and develops it later in his Song Commentary.
By the following examples excerpted from the three Song Commentaries the reader can get an idea how these three masters of the spiritual life-two belonging to the early church and the other to the thirteenth century-took place-to-place movement and laid it at the service of the Christian life. Note that the transliterated words in the commentaries by Origen and Bernard of Clairvaux are Latin; those of Gregory of Nyssa are Greek.
Origen(2)
But now let us see what the spiritual meaning may be. Book 2, 11.5.
Prologue
1.6: But if any man who lives only after the flesh should approach (accesserit) it, to such a one the reading of the Scripture will be the occasion of no small hazard.
1.6: And he will be turned away (convertetur) from the spirit to the flesh.
2.1: The power of love is none other than that which leads (perducat) the soul from earth to the lofty heights of heaven, and that the highest beatitude can be attained (perveniri) under the stimulus of love's desire.
2.2: But took occasion to rush (corruerunt) into carnal sins.
2.3: Let us stretch out (protendamus) our hands, alike of body and soul, to God.
2.6: The inner man is renewed (renovari) from day to day.
2.7: A person is a child in age according to the inner man, who has in him the power to grow (crescere) and to be led onward (succedentibus incrementis pervenire) to the age of youth.
2.12: "The bread which comes down (descendit) from heaven" [Jn 6.33].
2.16: If anyone still bears the image of the earthly according to the outer man, then he is moved (agitur) by earthly desire and love.
2.19: This spiritual love of the soul does flame out (exardescit)...sometimes towards certain spirits of evil and sometimes towards the Holy Spirit and the Word of God.
2.22: [Scripture] rarely calls the passion of love by its own name, and invites and urges (incitat) souls to it.
2.24: The appellation of "passionate love" has been changed (permutatum est) into the word "charity" [cf. Sg 5.8].
2.29: "Who will separate (separabit) us from the charity of God which is in Christ Jesus our Lord" [Rom 8.39]?
2.30: The priest and the Levite, who passed by (praeterierunt) when they saw the man half dead.
3.20: "Go (vade) and do in like manner" [Lk 10.37].s
2.31: He did not pass us by (pertransivit).
2.32: The charity of God is always directed (tendere) towards God.
2.40: When this passion of love is directed (ducitur) on to diverse skills.
2.44: "The charity of God in Christ Jesus poured out (diffusam) in their hearts by the Holy Spirit" [Rom 5.5].
3.5: Solomon issued them in three books, arranged in their proper order (ordine).
3.6: Solomon counsels us to forsake (relinquendum) vanity and cultivate things useful and upright.
3.7: He teaches us that communion with God must be attained by the paths (viis) of charity and love.
3.11: The order (ordo) of living has been transmitted (traditus est) by the prophets to the human race.
3.12: And knocked at Wisdom's door, beseeching God to open (aperiatur) to him.
3.12: "I stretched out (extendebam) my words and you did not hear" [Prov 1.24].
3.13: For the heart of a man is enlarged (dilatatur)...by taking statements from the Divine Books, to expand (explanare) by their fuller teachings the things that are said briefly.
3.14: When a person has progressed (profecerit) in discernment and behavior he may pass on (veniat) to train his natural intelligence.
3.18: "Go forth (exi) out of your country, and from your kindred, and out of your father's house" [Gen 12.1].
3.20: And must be always moving (promovendum), not so much from place to place as from knowledge of inferior matters to that of perfect ones.
3.22: He will follow on (venit) from that point to contemplate and to desire the things that are not seen.
4.4: The other songs that the Law and the prophets sang, were sung to the Bride while...she had not yet attained (ingressa sit) maturity.
4.6: When he has traversed (transierit) all those things that are written in Exodus and in Leviticus...he will sing another.
4.7: We must proceed (venire), then, to the well which has been dug by princes.
4.8: "Let [my speech] come down (descendat) as the dew upon the grass" [Dt 32.2].
4.9: "Arise, arise (exsurge, exsurge), O Debbora" [Judg 5.12].
4.14: And collecting from them [Gradual Songs] the grades (proficientis) of the soul's advance (gradus).
4.14: Putting together the order (ordinem) and sequence (consequentiam) of things with spiritual understanding, he will be able to show with what stately steps (gressibus) the Bride, as she makes her entrance (perveniat)...passing (pervienens) into the place of the wonderful tabernacle.
4.17: "The queen of the south...came (venit) from the ends of the earth to hear the wisdom of Solomon" [Mt 12.42].
4.19: We have not got so far as (perventum est) to reach (pervenisse) the heavenly Jerusalem.
4.19: When we have made further progress (profecerimus) and have attained (in hoc ventum fuerit) to fellowship with the Church of the firstborn that is in heaven.
4.22: First as a beginner (minorem) in Proverbs; then as advancing (proficientem), in Ecclesiastes; and lastly as more perfect in the Song of Songs.
4.22: "Jesus advanced (proficiebat) in age and wisdom with God and men" [Lk 2.52].
4.23: In the Song of Songs the Bride had progressed (profecerat) to the point where there was something greater than the kingdom of Jerusalem.
4.23: "The High Priest...passing into (penetrarit) and beyond (pertransierit) all the heavens; whither also His perfected bride follows (sectetur) Him.
4.23: She has ascended (conscenderit) thither, for she has been made one spirit with Him.
4.24: "Where I go (vado), you cannot come (venire) now, but you shall follow (sequeris) hereafter" [Jn 13.36].
4.34: We must "not overpass (transferendi sunt) the everlasting limits which our fathers have set" [Prov 22.28].
Book One
1.6: They with prophetic voice proclaimed to me about His coming (adventu).
1.7: I see only His ministers ascending (adscendentes) and descending (descendentes) upon me.
1.8: The kisses are Christ's, which He bestowed on His Church when at His coming (adventu).
1.9: And to enter into (intrare) the mysteries of His wisdom and knowledge as into the chambers of her heavenly Bridegroom.
1.10: Her pure and virginal mind may be enlightened by the illumination and the visitation (visitationibus) of the Word of God Himself.
2.2: Having see that He, for whose coming (praestitum) she was praying, was already present.
3.2: "But when the fullness of the time had come (venit)" [Gal 4.4].
3.12: We shall make use of a like interpretation whenever we transfer (transferatur) these words to every individual soul that is fixed in the love of the Word of God.
3.12: A soul that will have traversed (decursae) in order all the sorts of instruction in which she was exercised and taught before she attained to the knowledge of the Word of God.
3.13: But when she has come (ventum est) to knowledge of the mysteries and the divine judgments.
3.13: When, I say, the soul ascends (accessum) to recognition of this so great secret.
4.1: "Therefore have the maidens loved you, have they drawn (traxerunt) you. We will run (curremus) after you into the fragrance of your ointments" [Sg 1.3-4].
4.2: At Our Lord and Savior's coming (adventu) it should come to pass that His name should be so spread (diffunderetur) abroad.
4.4: So these maiden souls at the beginning of their progress (augmento)...might draw (trahere) Him to themselves.
4.4: For every soul draws (trahit) and receives to itself the Word of God to themselves.
4.5: And have grasped the reason for His coming (adventus).
4.5: These maiden souls...run (currunt) after Him and hasten (currunt implied) to the odor of His sweetness, not at a slow pace (gradu), nor with lagging steps (passibus).
4.5: "I so run (curro), that I may obtain" [1 Cor 9.24].
4.6: While they are still under instruction and advancing (proficiunt) on their way. These, then, draw (trahunt) Christ to themselves.
4.7: Then the Word of God is drawn (trahit) by means of all the aforesaid studies-namely, amendment of manners, knowledge of affairs and uprightness of conduct.
4.7: And He is willing to be drawn (trahitur), and comes (venit) very gladly to instructed souls; and He accepts their drawing (trahi) of Him courteously, and kindly yields thereto.
4.8: If His Name only, that became as ointment emptied out (exinanitum), had such effect and stirred the maidens so, that first they drew (traherent) Him to themselves, when they had got Him with them, perceived the fragrance of His ointments and ran (currerent) after Him forthwith.
4.9: The would no longer walk (ambulent) or run (currant), but, bound as it were by the bands of His love, they would cleave to Him, and would have no further power ever to move (mobilitatis resideat locus) again.
4.10: She is running (currere) towards the fragrance of the Bridegroom's ointments under the compulsion of one single sense, the sense of smell alone.
4.12: "The Bread that comes down (descendit) from heaven" [Jn 6.33].
4.13: But if there are some who have come out of (exierunt) of Egypt and, following (secuti) the pillar of fire and cloud, are entering (veniunt) the wilderness, then He comes down (descendit) from heaven to them.
4.14: But he who shall have merited to return (redire) and be with Christ.
4.15: For he will run (curret) towards the odor of His ointment.
4.15: He who has reached (venerit) the peak of perfection and beatitude will be delighted by the Word of God in all his senses.
4.21: Having once picked up the scent of Christ, in so far as it is sound and healthy leads on (adducit) thenceforward from life unto life.
4.24: But to those who follow (sequenda) the leading of their subtle spiritual sense and perceive that there is greater truth in the things that are not seen.
4.24: They recognize that this is the way of understanding truth that leads (pervenitur) to God.
4.26: In whom this sense of smell was very healthy and vigorous, perceived, who are now running (currunt) after Him towards the odor of His ointments and, as they run (currunt), faint not nor toil
4.27: "Being in the form of God...emptied (exinanivit) Himself and took the form of a servant" [Phil 2.6-7].
4.30: The reason why she herself runs (currit) with the maidens after Him is that the perfect always "become all things to all men, that they may gain all" [1 Cor 9.22].
5.1: "The king has brought me (introduxit) into his chamber" [Sg 1/4].
5.1: The maidens, attracted (captae) by His fragrance, were running (currerent) after Him, and that she herself likewise was going to run (cursura esset) with them.
5.1: But now, as though she has already attained (consecuta) the reward of her labor in this running (concurrerit) with the runners (currentibus), she tells us that the King has brought her into His chamber.
5.6: I think that the man who said he had been rapt (raptum) to the third heaven.
5.7: If he persevered until the end, he would himself be able to enter (intrare) the King's chamber.
5.8: The maidens, then, run (currunt) after him and into His fragrance, each one of them according to her powers...while another runs (cucurrit) behind the rest and brings up the rear.
5.9: "They shall be brought with gladness and rejoicing, they shall be led (inducentur) into the temple of the King" [Ps 44.16].
5.10: When she has entered (ingressa) it, to shut, and so, with all those riches of hers shut away inside that chamber to pray to the Father.
6.3: But the maidens, who had not yet reached (venerant) that degree of blessedness, nor attained (acceperant) the summit of perfection.
6.3: We cherish the hope that we shall reach (adscendimus) the age at which we cannot only feed from the breasts of the Word of God...but also love Him who thus nourishes.
6.5: When the fullness of the times has come (advenit) and Christ in them has advanced (profecit) in age and wisdom.
6.7: It is wholly unfitting for any trace of iniquity to remain in a person who has reached (pervenerit) the perfection of spiritual and mystical teaching.
Book Two
1.4: I cannot claim descent (descendo) from famous men.
1.14: The person of the Church, who comes (venit) to Christ from out of the Gentiles.
1.14: "She came (venisse) from the ends of the earth to hear the wisdom of Solomon" [Mt 12.42].
1.27: The queen came (venit), then, and, in fulfilment of her type, the Church comes (venit) also from the Gentiles to hear the wisdom of the true Solomon.
1.28: She came (venit) to Jerusalem, then, to the Vision of Peace.
1.28: For she came (venit) not with a single nation...but with the races of the whole world.
1.28: Good works that ascend (adscendunt) to God in thee sweetness of their savor.
1.28: She came (venit) with gold also, with the trained perceptions and rational perceptions of mind.
1.35: She certainly would not have come (venisset) to Christ, unless she had believed.
1.35: But it was to You Yourself that I came (veni), and You whom I believed.
1.36: When this black and beautiful one comes (pervenerit) to the heavenly Jerusalem and enters (ingressa) the vision of peace, she will see things many more and far more splendid than have been told her now.
1.26: "Neither has it entered (adscendit) into the heart of a man" [1 cor 2.9].
1.40: Never had she prayed so rightly as now when she drew near (accessit) to Christ.
1.42: It was Israel's failure that opened (dedit introeundi) a way (viam) for the Gentiles.
1.42: The hand of Ethiopia-that is the people of the Gentiles-outstrips (praevenit) and precedes (praecedit) in its approach (ad) to God.
1.45: He drives away (repellit) from Him none who offer the sacrifices of a troubled spirit and humbled heart to God, turning (conversi) to Him with the password of confession and repentance.
1.47: This man (Jeremiah) of a dark and ignoble race, who draws forth (educit) from the pit of death him whom the princes of Israel had cast (tradiderunt) therein, represents the people of the Gentiles.
1.49: "Behold, I bring (adduco) my words upon this city unto evil" [Jer 46(39).16].
1.53: "For Jesus is not entered into (intravit) the holies made with hands, the patterns of the true" [Heb 9.24].
1.56: It can be said also of each individual soul that turns (convertitur) to repentance after man sins, that she is black by reason of the sins but beautiful through her repentance.
2.2: Bodies (of Ethiopians) that have once been scorched and darkened, transmit (successione) a congenital stain to their posterity.
2.3: It is repelled (repellitur) and driven away (propulsatur) by means of industry.
2.4: She became black, then, because she went down (descendit); but once she begins to come up (adscendere) and to lean upon her Nephew...she will be made white and fair.
2.6: Nor did He stand by me, but rather passed me by (praeteriit).
2.9: "I turn aside (declinavero) neither to the right hand, nor to the left" [Prov 4.27].
2.10: Sun of Justice...illuminates and surrounds (circumdat) every one of those whom He finds upright in heart.
2.11: How can those who are turned aside (perversi) receive that which is straight?
2.12: It behooves us to hasten (festinandum) to straight ways (vias) and to stand in the paths (semitis) of virtue.
2.14: When we thus walk contrary (perverse incedentibus), that Light itself walks contrary (perversum incedit) to us.
3.4: Everyone who through faith from Christ follows (consequitur) after liberty.
3.8: When they have thus routed (effugarunt) from her all the dispositions of the old unbelief.
3.15: After she has turned (conversa) to God and come (veniens) to faith, undoubtedly experiences conflicts of thought and assaults of evil spirits.
3.18: And completely drove out (fugavit) of herself the old man with his deeds.
4.2: She fears that while she is seeking Him, she may come upon (incurrat) those places where His companions assemble their flocks.
4.11: She longs to go (adire) to Him even through the noonday heat.
4.11: She earnestly desires to learn the way (viam) by which she ought to go to Him, lest perchance, if she have not been taught the windings of this way (itineris), she should come upon (incurrat) the companions' flocks.
4.11: She should fear not to run (discurrere) and to be seen of many.
4.11: I desire to know by what road (veniam) I may come (veniam) to You.
4.14: She knows that she ought to surpass (praecellere) those brides of the companions.
4.20: And because he has changed (conversus) from his former estate of being a sheep under a shepherd has advanced (profecit) therefrom to rational and higher things, and has achieved this advance (adeptus est) as a result of his conversion (conversionem), he says furthr: "He has converted (convertit) my soul; He has led (deduxit) me on the paths (semitas) of justice for His own name's sake" [Ps 22.3].
4.20: But, since he has advanced (profecerat) to the point of entering (incederet) the paths (vias) of justice.
4.20: "Though I should walk (ambulem) in the midst of the shadow of death, I will fear no evils, for You are with me" [Ps 22.2].
4.22: When he sees how he has been changed (translatum) over from shepherd pastures to rational meats and mystical secrets.
4.22: "Your mercy will follow (subsequetur) me all the days of my life" [Ps 22.6].
4.23: He might be brought up (educaretur) on the water of refreshment. But the things that follow have to due with progress (profectibus) and perfection.
4.24: "If any man enter in (introierit), he shall be saved; and he shall go in (ingredietur) and go out (egredietur), and shall find pastures" [Jn 10.9].
4.25: Those secret places of the heart in which the soul pursues (consequitur) the clearer light of knowledge from the Word of God.
4.25: Midday is the time when the sun is at the zenith of its course (circuitus).
4.28: "The night is passed (praecessit) and the day is at hand...Let us walk (ambulemus) honestly as in the day" [Rom 13.12].
4.28: Having gone through (transierit) all these experiences, will have stepped over (supergressus) this time and will be hastening on (festinare)...to midday.
4.30: God visits (visitat) him who is placed outside all these.
4.35: Lest going astray (errans) through lack of instruction she may be made in any respect like those schools of teaches which occupy themselves not with the very wisdom of God.
5.1: "Go forth (egredere) in the footsteps of the flocks" [Sg 1.8].
5.2: And have recognized whence the ground of your beauty proceeds (descendere).
5.7: Whether she is making progress (recipiat profectus) and gaining (augeatur) in understanding of things, and growing (augmento) in the virtues.
5.9: Let her find out whether she is greatly deficient and far from the path (via) of virtue.
5.9: To forget those that are behind, but has not yet drawn near (approximaverit) or, if she has come near (proxima), at least has not as yet attained (venerit) perfection.
5.23: If it (soul) is believed to be thus drawn (deduci) into the body for some cause, then the work of knowledge is to determine what that cause may be.
5.24: There seems no doubt that the soul cannot come (venire) to the body a second or third time under the conditions of this present life.
5.27: The soul in pursuit of self-knowledge should enquire also, whether her powers of reason is changeable (mutabilis) and such as can come (accedere) and go (decedere).
5.29: The soul that has indeed been set (posita) in the path of progress (in profectibus), but has not yet attained (adscendit) the summit of perfection.
5.29: She is called beautiful because she is advancing (proficit); yet to enable her to reach (pervenire) perfection a warning has to be addressed to her.
5.30: This is what it means to follow (exire) in the footsteps (vestigia) of the flocks: it is to run after (sectari) the teachings of those who...have been unable to provide any remedy for those who sin.
5.31: She is turned out (foras mittatur) by Him who is set over her.
5.31: It may seem that she is deservedly bidden to go forth (exi)-in the sense of being driven out (foras propelli) of doors from the inside.
6.2: Under the figure of the chariots and four-horse teams of Pharaoh headed and driven (ducit) by him for the oppression of Israel.
6.5: I take both the horses and horsemen to be none other than those souls...led (aguntur) by the spirit of God.
7.7: The chastity and virtue and virginity which had not existed before, were spread abroad (diffusa) in a lovely beauty through the cheeks of the Church.
8.2: Before the coming (adventum) of His bodily presence they (angels) always ministered.
8.3: Until "the fullness of the time should come (veniret)" [Gal 4.4].
8.3: Before the time came (tempus) for these things to happen, the Bride was being cherished by the service of angels.
8.5: "For this reason a man shall leave (relinquet) his father and his mother" [Gen 2.24].
8.7: And translate (transferret) through the love of perfectness from earth to heaven.
8.14: But you have transferred (transtulistis) the perception and reason that is in you to the worship of evil spirits.
8.21: When a man "shall be converted (conversus) to the Lord," and "the veil shall be taken away (ablatum)" from him, then he will see the true gold [2 Cor 3.16].
8.24: Before the coming (adventum) of the Lord scarcely one of the prophets ever disclosed a hint of any hidden meaning.
8.25: But when our Lord and Savior Jesus Christ came (advenit).
8.30: "A star shall rise out of (orietur) Jacob and a man shall come forth (exiet) from his seed" [Num 24.17].
8.31: This will happen when it (likeness of gold) has been translated (translatum) from earth to the heavenly dwellings.
8.32: The true gold was given also to the holy fathers and prophets who ministered the Word before the coming (adventum) of Our Lord Jesus Christ.
8.33: The faith of believers since Christ's coming (adventu) in things that have already taken place has brought them to the summit of perfection.
8.36: Some small sparks of spiritual understanding cast (iniciendae) into their minds so that they may somehow acquire a taste for the sweetness that is so much to be desired.
8.38: "I will dwell among them, and I will walk (inambulabo) in them" [2 Cor 6.16].
8.40: "I and my father will come (veniemus) and will sup with him, and will make our abode with him" [Jn 14.23].
9.1: The Bride came in (ingressa) to the Bridegroom and anointed Him with her ointments.
9.3: She (Mary-Church) draws (trahentem) to herself the odor not so much of the ointment as of the very Word of God.
9.5: The odor of the teaching that proceeds (procedit) from Christ...have filled the whole house of the world.
10.1: Myrrh...not diffused (diffusam) and dispersed (dispersam) at random, but bound and tied together as to make the sweetness of its odor stronger.
10.8: The coming (adventum) of the Son of God in flesh as being here referred to as a "drop."
10.9: It befitted Him who came (veniebat) to gather not Jacob only, but also all the nations.
10.9: To be made Himself as a drop in His self-emptying (exinanita) of the form of God.
11.6: Souls attracted (invitatae) at the outset by the grace of His fragrance, may be able thereafter to endure the harshness of the tribulations and trials which are stirred up for believers because of the Word of God.
11.8: Does it behoove those to advance (incedere) from stage to stage...are being borne (feruntur) onwards to perfection, and are hastening (contendunt) to drink of the cup of the New Testament.
11.11: The sachet of a myrrh drop and the cluster of cyprus are for herself alone, as being one who has already risen (adscenderit) to these points of progress (profectus).
Book Three
1.1: As though she has comes (cucurrerit) swiftly to knowledge of herself in mind and understanding.
1.3: The greatness of her advance (profectus) is shown by the fact that e who formerly was called only the fair one among women, is now called neighbor.
1.5: That she may be able to fly (volare) in the understanding of spiritual mysteries, and to rest in the courts of wisdom.
1.6: The wings of a dove with which to fly (volet) in spiritual understanding.
1.8: So are doves appointed for a man's purification when he first comes (ingressus) into this world.
2.3: The soul who has made good progress (profecit) and has advanced (supergressa) beyond the rank of maidens and the 80 concubines and the 60 queens.
2.6: He who "transforms (transfigurat) himself into an angel of light" [2 Cor 11.14].
2.7: An immense glory and extraordinary beauty of form will arise (orietur).
2.8: For the divine power extends (pervenit) even to bestowing favor on the body.
4.3: The Word of God could not there advance (proficere) beyond the flower.
4.4: Every single soul that draws near (approximat) Him and follows (sectatur) His pattern and example may be a lily too.
4.5: The Church of the Gentiles, either because she has come forth (emerserit) among the infidels and unbelievers as from among thorns.
4.6: "They went forth from (exierunt) from us" [1 Jn 2.19].
4.7: Fleeing from (fugientes) those worldly thoughts and interests which in the Gospel are compared to thorns.
5.4: The sons, whom the Bridegroom, so she says, surpasses (praecellere).
5.6: He bears fruit that not only surpasses (praecellat) all other fruits in taste, but also in fragrance.
5.11: The prophet, moved (permotus) by the Holy Spirit, says this life is afforded to the Gentiles by the shadow of Christ.
5.11: "The Holy Spirit shall come upon (veniet) upon you, and the power of the Most High shall overshadow you" [Lk 1.35].
5.15: There is a certain progress (profectus) in coming (venire) from the shadow of the Law to the shadow of Christ.
5.15: We must be first fashioned in the shadow of the Way (Viae).
5.15: No o will be able to reach (pervenire) the things that are true and perfect who has not first desired and longed to sit in this shadow.
5.17: That time has passed (transiit). We must come (veniendum) now to the shadow of the apple tree.
5.18: He who used to burn up those who walked (ambulantes) in the shadow of the Law was seen to fall (cecidisse) as lightening from heaven at the time of the Passion of Christ.
5.19: The time will come (veniet) when all shadows will be removed.
5.20: The mouths of such as bring forth (proferunt) words of death and destruction are called sepulchers.
6.1: "Bring (introducite) me into the house of wine" [Sg 2.4].
6.1: For she who had already seen the royal chamber desires now to be admitted (introire) also to the royal feast.
6.2: The Church of Christ and the soul that cleaves to the Word of God may both of them rightly ask these friends to bring (introducant) them into the house of wine.
6.2: "Come (venite), eat my bread and drink the wine that I have mingled for you" [Prov 9.5].
6.3: All who "come (veniunt) from the east and the west shall recline with Abraham and Isaac and Jacob in the Kingdom of God" [Mt 8.11].
6.6: The Church or the individual soul who longs for the things that are perfect, hastens to enter (intrare) this house of wine.
6.9: As learners advance (procedit), their understanding of the divine knowledge and wisdom is perpetually renewed.
7.2: And there is no one who has reached (venerit) the age when one is capable of loving, who does not love something.
7.3: I think-those, namely, who go forward (incedant) on the way of life and turn not aside (declinent) to the right hand nor to the left, in those alone charity is ordinate.
7.22: If a man excels (praecellit) others either in his behavior...there is some measure of special charity to be added to the general love that is his due.
7.31: For through them (apostles) the whole Church of God, or the soul seeking God, is brought into (introducitur) the house of wine.
8.8: But in that they do not approach (accedunt) the faith with all boldness and freedom, they are not bringing forth any fruits of faith.
9.1: The picture before us in this drama of love is that of the Bride hastening (festinantis) to consummate her union with the Bridegroom.
9.5: Just as he who calls himself a lover of the beauty of wisdom will transfer (transtulerit) the natural affection of charity that is in him to the pursuit of wisdom.
10.1: "Whether you have raised (levaveritis) and roused up (suscitaveritis) charity as far as he will" [Sg 2.7].
10.1: If so be they have begun to raise up (elevare) charity, now lying down in them, and to awaken (excitare) that which so far sleeps in them-they will raise (elevent) it up and rouse (suscitent) it up.
10.7: If you have reached (veneritis) the point where you are beginning to be influenced not by the spirit of fear but by the spirit of adoption, and have made such advance (profeceritis) that perfect love is casting out fear from you, and you are raising (elevetis) and exalting (exaltetis) charity in yourselves, and waking it up, then you must raise (elevate) and lift (extollite) it up so far as it shall please the Son of Charity.
10.8: No change (immutatio) ever finds place within the charity of God.
10.9: Paul was arousing (suscitabit) this same sleeper in his disciples when he said: "Rise (exsurge), you who sleeps, and you shall lay hold of Christ" [Eph 5.14].
11.1: Behold here He comes (venit) leaping (saliens) upon the mountains, skipping (transiliens) over the hills" [Sg 2.8].
11.2: Coming (venientem) with all speed to His Bride.
11.3: When he reached (advenit) the house wherein the bride was staying...though as yet He would not enter (intrare) the house openly and for all to see.
11.5: Do not delay to take the road (iter) that leads (veniendi) to me.
11.7: With greater confidence she may venture to set out (pergendi) upon the way (iter) that leads to (ad) him.
11.11: He leaped (saliebat) upon the prophetical mountains and the holy hills.
11.16: "At midnight there was a cry made" to those who said, "The Bridegroom comes (venit)" [Mt 25.6].
11.17: When she goes forward (proficit) in peace and flourishes in faith and good works, He is understood as being present with her.
12.1: cf. 11.1
12.2: Whereas Isaac increased (maior) by walking (ambulans) and marching on (progrediens) until he became very great, and Paul advanced (profecit) no longer by walking (ambulando) but by running (currendo), saying, "I have finished my course (cursum)" [2 Tm 4.7].
12.3: Overcoming some great kingdoms with his leaps (saltibus).
12.3: Springs forth (exiliat) over the hills in that He swiftly subjugates the lesser kingdoms.
12.3: As He leaps (adducit) from place to place...by the illumination of preaching.
12.4: For the Church that has turned (conversae) to God.
12.4: She finds Christ springing forth (exilientem) from them and, now that the veil that covered them before is taken away (ablato), she perceives Him breaking out (ebullire) and emerging (emergere) from individual passages in her reading.
12.6: I believe that is was for this reason that Jesus Himself, when He came to be transfigured (transformandum venit), was not on some plain...but went up (adscendit) a mountain.
12.7: The hills from which He sprang forth (exiliit) as the one who had been long restrained and hidden, as the books of the Old Testament.
12.8: The angels have been sent forth (missi) at harvest time to separate the wheat from the tares.
12.9: "If any is on the housetop, let him not come down (descendat)" [Mt 24.17].
12.12: "A fountain of living water springing up (salientis) into life everlasting" [Jn 4.14].
13.8: Let us call upon god, the father of the Word, that He may make plain to us the secrets of His Word, and may transfer (removeat) our perception from the doctrine of human wisdom and lift (exaltet) and raise (elevet) it to the doctrine of the Spirit.
13.9: Thus it is to be possible for us to mount up (adscendere) from things below to things above.
13.17: The human mind might mount (adscenderet) to spiritual understanding and seek the grounds of things in heaven.
13.21: He relates the alterations (permutationes) of courses and the changes (conversiones) of seasons and the revolution (circulos) of the year of the things that are seen to the unseen changes (permutationes) and alterations (vicissitudines) of incorporeal things.
13.26: "Blessed is the man whose help is from You, O Lord, in his heart he has disposed to ascend (ascensus)" [Ps 83.6].
13.27: Divine wisdom...carries us over (transferat) from earthly things to heavenly.
13.28: Because of certain mystical and hidden things the people is visibly led forth (educitur) from the terrestrial Egypt.
13.31: Or what teaching ever comes down (descendit) to them from the voice of the Lord?
13.36: They will not imitate Lot's wife, they will not return (redibunt) backward.
13.36: They will always forget the things that are behind, and press on (extendunt) towards those that are before.
13.37: "Prepare the way (vias) of the Lord, make straight the paths (semitas) of our God" [Mt 3.3].
13.42: The saints who came (venerint) into this world in order to destroy the poison of the serpent.
14.1: I am in like case with a man who pursues (procedit) his quarry by means of the power of scent, such as a wise dog has.
14.1: He goes back along (redeat) the same trails (vias) that he had traced before, until he finds the place where is quarry, now thoroughly aroused, has secretly betaken itself onto another trail.
14.2: When the tracks (propositae) of the explanation that we thought to find have in some way failed us.
14.3: It seems needful, as we said, to go back (repententes) and briefly unravel the former explanation.
14.4: As long as she does not know from which direction He is likely to come (veniat), she is unwilling either to set out (ingredi) on any road (viam) or to stay indoors.
14.6: Rather, he frequently goes out (exeat), and she, yearning for His love, seeks Him when He is absent; yet He Himself returns (redeat) to her from time to time.
14.7: Having entered (ingressa) this and looked around...she goes out (exierit) once again, anguished anew by love for Him, and goes (egrediens) all round the house.
14.7: Suddenly she sees Him, overtopping (superantem) the crests of the nearby mountains with great leaps (saltibus), ans so descending (descendere) to the house.
14.8: The Bridegroom, however, on reaching (perveniens) the wall.
14.8: "Arise (exsurge), come (veni), my neighbor, my fair one, my dove" [Sg 2.10].
14.14: He encourages and urges her not to sit idle in there, but to go (exire) to Him outside and try to see Him.
14.15: Leaning and looking through those windows, then, the Word of God calls on the soul to rise (exsurgere) and come (venire) to Him.
14.16: "Death is come up (adscendit) through your windows" [Jer 9.21].
14.16: He who has thus looked upon a woman has committed adultery with her in his heart, then death has gained entrance (ingressa) to that soul through the windows of the eyes.
14.16: Then death enters (intrat) that soul through the windows of the ears.
14.17: To this soul life enters (ingreditur) through the windows of the eyes.
14.17: The light of wisdom enters (ingreditur) through the windows of her ears.
14.18: The Word of God...exhorts her to arise (assurgere) and come (venire) to Him...to hasten (properare) to those that are not of the body and are spiritual.
14.21: When Christ was coming (adveniens), therefore, He stood awhile behind the wall of the house of the Old Testament.
14.21: Then He calls her to come forth (exire) and come (venire) outside to Him.
14.22: Unless she comes out (exeat), unless she comes forth (procedat) and advances (progrediatur) from the letter to the spirit, she cannot be united with her Bridegroom.
14.23: "Lo, the winter is past (transiit), the rain is gone (abiit)" [Sg 2.11].
14.24: Because the prophets functioned only until John the Baptist, the showers are rightly said to have gone away (abisse) and departed (discessisse).
14.28: And thus clear the way (viam) for those who followed (sequentibus) Him.
14.29: The way to Christ leads (veniendum) not through idle ease and pleasure, but through many trials and temptations.
14.31: So He came (venit) to these nets; but He alone could not be caught in them.
14.32: He brought forth (abstraxit) the captives that were being held by death.
14.33: "Ascending (adscendens) on high, He led captivity captive" [Ps 87.6], not only bringing forth (educens) souls, but also raising (resuscitans) their bodies.
Book Four
1.1: "Arise (surge), come (veni), my neighbor, my fair one, my dove; for lo, the winter is past (transiit), the rain is gone (abiit) and has departed (discessit) to itself" [Sg 2.10].
1.2: And then calling her to come out (procedat) of doors and being removed from (extra) the bodily senses, to cease to be in the flesh.
1.4: I will fly (volabo) with my spiritual perceptions and rest.
1.5: Uplifted (sublevati) on the Holy Spirit's wings, they fly (evolent) from earthly and corporeal places to celestial ones.
1.6: The soul is not made one with the Word of God...until such time as all the winter of her personal disorders and the storm of her vices has passed (discesserit).
1.7: When all these things have gone out (discesserint) of the soul, and the tempest of desires has fled (effugerit) from her...then the time of pruning also comes (adveniat) to her.
1.12: Bidding her hasten (festinet) and come forth (exeat) and cast aside all things corporeal, and come (veniat) to Him and be made a sharer in His perfection.
1.13: When a man's vices leave (abeunt) him, they are not gathered together to form some other being, but take themselves away (evanescunt).
1.18: The letter of the Law, which before Christ's coming (adventum) was closed and bound up and covered over with a sort of carnal interpretation.
1.19: These vineyards are said to flower when they first come (accedunt) to faith.
1.21: Teaching and instruction...until they reach (veniant) perfection and begin to be able to comprehend God.
1.22: The sweetness of progress (proficiendi).
1.23: She is told to "arise" as though the consummation of the age were already reached (advenerit) and the time of resurrection.
1.27: They drive away (depellunt) the stench of the mortality and corruption that the soul has laid aside.
2.1: "Arise (surge) and come (veni), my neighbor, my fair one" [Sg 2.13]
2.1: He goes a step further, indicating to her the place whither she is to come (venire).
2.2: When she comes (veniens) to that place which He has just specified as being more secluded, to lay aside her veil and show her face to Him.
2.3: To come forth (progredi) now, as at a fitting time.
2.5: So long as she is in the thick of these, the Word of God does not exhort her to come forth (exire).
2.7: Then the Word of God comes (venit) to her, then He calls her to Himself, and bids her come forth (exeat).
2.8: Forsaking (abiciens) and leaving (relinquens) things seen and temporal, she hastens (contendit) toward those that are unseen and eternal.
2.8: The way (iter) thereto must be followed (agendum) beneath the cover of the rock.
2.9: She can come (pervenire) safely to that secret place wherein she may behold the glory of the Lord with open face.
2.10: "Three things that are impossible for me to understand, and a fourth that I do not know: the tracks (vestigia) of an eagle in flight, the ways (vias) of a serpent on the rock, the paths (semitas) of a ship at sea, and the ways (vias) of a man in youth" [Prov 30.18-9].
2.10: No tracks (vestigia) of the serpent-that is, no marks of sin-can be found in this rock which is Christ.
2.10: Having availed herself of the covering of this rock, the soul comes (pervenit) safely to the place on the outwork...the contemplation of things incorporeal and eternal.
2.11: Seeing that Christ Himself is at one time called the Way (via) by which believers go (incedunt), and again the Forerunner (praecursor) as when Paul says "Into which the forerunner (praecursor) Jesus is entered for us" [Heb 6.12].
2.20: When the Word of God calls out the soul, and leads her forth (educens) from bodily concerns.
2.22: When the fullness of the Gentiles has come in (introierit), then will all Israel, having been called again, be saved.
2.26: But when she has reached (pervenerit) the outwork place, that is, the state of the age to come (ad futuri).
3.3: When these have been driven away (abiectis), the flowers of virtue may be brought forth (affere).
3.6: If it (bad thought) comes again and again (frequenter iteretur) and goes on for long, it surely leads (adducit) the soul to agree with it.
3.6: When it has grown up and become a matter of habit, it can no longer be driven out (expelli).
3.8: Perverted teachers...who lead the hearts of innocent people astray (seducunt).
3.18: "They shall go into (introibunt) the lower parts of the earth" [Ps 62.10].
3.18: Insomuch as their wisdom is that of the earth, and they speak from the earth and descend (descendentes) into its lower parts.
3.19: Those who interpret the Scriptures in an earthly and carnal manner...are said to enter into (ingredi) the lower parts of the earth.
3.21: Our freedom of will makes it possible for anyone to go (transire) from one portion to another.
3.22: People who are led into (deducuntur) this error and will not consent to the sound words of Our Lord Jesus Christ.
3.34: Then she will go forward (proficiet) in the virtues and flourish in the faith.
+
Gregory of Nyssa(3)
Those introduced into the hidden mysteries of this book [Song of Songs] are no longer human, but they have been transformed in their nature through the Lord's teaching into something more divine. First Homily, p.29.
Prologue
4.15: There is nothing unusual in searching (spoudazein) the divinely inspired scriptures.
5.19: Paul says that the name changes (allassein) when he is about to transfer (metagein) the meaning of the historical sense for showing the dispensation of the two Testaments.
6.11: Yet Paul somewhere calls the shift (epistrophen) from the corporeal to the spiritual "a turning (metastasin) to the Lord and the removal of a veil" [2 Cor 3.16].
6.17: We must pass (metabainein) to a spiritual and intelligent investigation of scripture.
7.14: For the apparent, reprehensible sense is changed (metatithesi) into something with a divine meaning.
7.19: We know that even the Word himself...passed on (paredidou) the divine mysteries when he had assumed the likeness of a man.
8.6: The bronze serpent...was transformed (metalambanonta) for us into the dispensation of the Cross [Cf. Num 21.8; Jn 3.14].
8.11: Sometimes he [Christ] gave an explanation which removed (epiluon) their slowness and lack of understanding.
10.4: And of tracing in every way possible how something more sublime might be found which leads (cheiragogon) us to that which is divine and incorporeal instead of the literal sense.
10.20: If another center is somehow placed beside (paratetheie) or added to (summetatethenai) that first one, it is necessary that another circle be added for that center so that the former one is no longer in the middle.
First Homily
14.19: And have been transformed (summetamorphothentes) with him into a state which is free from passion and more divine, listen to the mysteries of the Song of Songs.
15.2: Enter (entos genesthe) the inner chamber of the chaste bridegroom.
15.8: Let no one...drag (kathelkon) the pure words of the bridegroom and the bride down into earthly, irrational passions.
15.9: Anyone who entertains such shameful illusions should be cast out (eco...aporriphe) from the company of those who share the nuptial joys.
15.12: I issue this warning before entering upon (aptesthai) the mystical contemplation of the Song of Songs.
15.13: Through the words of the Song the soul is escorted (numphostoleitai) to an incorporeal, spiritual and pure union with God.
15.17: The most perfect and blessed way (tropon) of salvation.
16.5: The person who is hastening (anadramon) to spiritual perfection rejects fear.
17.11: And [Solomon] shows us the ascent (anodon) to perfection in an orderly fashion.
18.1: Nor do our lives advance (proerchetai) in the same way at different periods.
18.5: So too one can see in the soul an analogy to the body's growth (helikias) where there is a certain order (taxis) and sequence (akolouthia) leading (cheiragogousa) to a life in accord with virtue.
18.10: The philosophy of the Song of Songs transcends (huperkeitai) both [Proverbs & Ecclesiastes] by its loftier teaching.
19.3: It is necessary to understand these things fully if the symbol's intent is to point (hodegese) to something better.
19.7: Rather, it [Proverbs] draws (dianastenai) the child by yearning and desire to participate in the good.
19.10: The description of beauty somehow attracts (anarripizousa) the desire of the young to what is shown.
19.11: In order that our affections may be further intensified (metatethen) after having changed our material inclinations to an immaterial state.
20.11: Solomon also praises her great size which equals that of a flourishing plant shooting up (anadramouses) into full bloom.
21.4: Solomon next escorts (numphostolein) the youth to a special dwelling.
22.5: He [Solomon] leads (agagon) the youth to a more perfect state in the final verses of Proverbs.
22.12: "Everything which passes (erchomenon) is vanity" [Eccl. 11.8].
22..13: Solomon elevates (hupertithesi) above everything grasped by sense the loving movement (kinesin) of our souls towards invisible beauty.
24.12: And hastens (epispeudei) to enjoy the favor of the beauty of the One she so eagerly desires.
24.15: And spur (dierethizousai) her on to an even greater desire.
24.15. The bridegroom then arrives (paraginetai) leading a chorus of his friends and well-wishers.
25.5: Let no one who is passionate...drag down (katasureto) the significance of the divine thoughts...to beastly, irrational thoughts.
25.6: Let each person go out (exbas) of himself and out (exo) of the material world.
25.7: Let him ascend (epanelthon) into paradise through detachment.
25.10: Then let him enter (choreito) the inner sanctuary of the mysteries revealed in this book (Song).
26.2: We must follow (analabein) his prescriptions when we are about to approach (prosbainein) the spiritual mountain of the knowledge of God.
26.11: Now let us enter (entos...genometha) the Holy of Holies, the Song of Songs.
27.3: Just as the songs of the saints surpass (apechei) the wisdom of profane songs, so does the mystery contained here surpass (huperkeitai) the songs of the saints.
27.10: It [Song] teaches us of the need for the soul to reach out (enatenizousan) to the divine nature's invisible beauty.
27.11: The soul must transform (metenegkousan) passion into passionlessness.
29.2: Solomon's wisdom surpassed (huperbainousan) the boundaries of human wisdom.
29.15: Those introduced (eisagomenous) into the hidden mysteries of this book (Song) are no longer men but have been transformed (metapoiethenai) in their nature...into something more divine.
30.4: But [Song] leads (cheiragogoumenos) us to the philosophy of divine things by means of chaste concepts.
30.9: After the resurrection, the body which has been transformed (metastoicheiothen) into incorruptibility, will again be joined to the soul.
30.11: The passions now disturbing us...will not be restored (sunanistatai) with those bodies.
30.19: And every corporeal disposition will be banished (exaphanistheises) from human nature.
31.2: The text of the Song exhorts us...not to turn (epistrephesthai) to it in our thoughts.
31.4: Attribute all manifestations of affection in the text to the surpassing (huperechonti) goodness of God.
31.6: The present enjoyment of God is the starting point (aphorme) for a greater share of his goodness.
32.7: The more it enjoys his beauty, the more its desire for him increases (emphoreitai).
32.11: He who attaches himself to life passes (metabainei) from death into life.
32.17: The fountain is the bridegroom's mouth from which the words of eternal life well forth (ephelkomenon).
33.2: He who wells up (bruon) with life.
33.14: And draws (ephelkomene) grace [from heart] in proportion to its faith.
34.17: By a certain spiritual and immaterial power drawing (sunephelkomenes) the good odor of Christ by an inhalation of the Spirit.
36.12: The divine power is utterly transcendent (hupseloteros).
36.15: "Your name is ointment poured forth (ekkenothen, Sg 1.3).
37.9: As in the case of jars from which perfume has been poured out (ekkenothen).
37.13: The perfume of divinity...transcends (huper) every name and thought.
38.6: Provided that he has an eye capable of reaching out (enatenisai) to its loveliness.
39.2: Such maidens have grown (auxetheisai) though their virtues.
39.4: And they draw (epistrephousi) him to themselves.
39.9: The souls draw (helkousi) to themselves a desire for their immortal bridegroom.
39.13: The cause of their love is the scent of the perfume to which they eternally run (trechousai).
39.13: They stretch out (epekteinontai) to what is in front.
39.15: "We shall run (dramoumetha) after you" [Sg 1.4].
39.20: but the more perfect soul, having stretched forward (epektatheisa) more earnestly.
40.1: "The king has brought (eisegage) me into his chamber" [Sg 1.4].
40.7: Now through what she has already achieved, she has passed (diadueisa) to a more interior part of the mysteries with her mind.
40.8: Her passage (dromon) has brought her only to the vestibule of goodness.
40.17: They passed on (diadoseos) the same grace to those who came after them.
41.8: Having placed (paratheis) his [John] his heart like a sponge beside the fountain of life.
42.1: Let us love the flow (epirroen) of your teaching.
Second Homily
45.1: The directing part (to hegemonikon) of the soul.
45.6: If we only prepare ourselves to enter (pros ten eisodon) the Holy of Holies.
45.12: For the law of the Spirit forbids the entry (eisodon) of such things.
46.4: Grace flowing (aporreousan) from the bridegroom's spiritual breasts.
46.13: Having exchanged (anatallaxamenos) his very own beauty for my disgrace.
47.11: For the image of darkness has been transformed (meteskeusasthe) into beauty.
48.12: The soul is thus led over (metatetheises) from error to the truth, and the dark form of its life is changed (summetaballetai) to resplendent grace.
48.19: Christ entered (elthe) the world to enlighten those who were dark.
51.3: The Lord casts (epiballei) the seeds of the word to all out of love for mankind.
52.3: The second song of ascents [anabathmon, Ps 120.2].
52.7: Isaiah...describes it [Church] it as a certain procession (pompen).
52.15: The soul betrothed to God must be borne (airesthai) upon shoulders.
53.2: No longer setting foot upon the earth, we are carried away (komizomenoi) to the life of heaven.
53.11: The Song of Songs then speaks about our transformation (metapoiesis) from a good color to blackness.
55.8: The movement (kinematos) of our will freely leads us to apparent realities.
55.17: Since this fall from good was the beginning (aphormes) of evil.
56.8: For those who have abandoned a good attitude give substance to evil by departing (apostaseos) from the good.
56.10: Those persons hasten (spouden) to associate with other in a partnership with evil.
57.11: Negligence in guarding it [paradise] cast him out (exballei).
57.15: It [sun] may be transformed (metapoiethe) into rays of light.
60.11: The growing (bluzanomena) shoots are the heavenly virtues rising up (anadendroumena) to the height of the angels.
60.17: Having driven out (ekpesousa) purity, I put on (endusamen) a gloomy form.
61.9: There is one sheep which you have taken upon (anelabes) your shoulders.
61.21: For you exchanged (antallaxasthai) your life for my salvation.
62.3: He who does not eat it cannot enter (eiselthein) eternal life.
62.3: And running (dramousa) to you...I will drink from the divine stream which you cause to spring up (hegazeis) for those thirsting after you.
62.16: He who has separated (chorisas) himself from the darkness of evening.
62.20: Lest when straying from (aposphaleisan) from your benign guiding hand.
63.7: That the prelude of her enjoyment might flare up (anaphlexeien) her desire into something stronger.
63.8: Thus her desire may intensify (sunauxethenai) her gladness.
63.13: "Go (exelthe) in the footsteps of the flocks" [Sg 1.8].
64.13: Nothing transitory (parerchomenon) belongs to us.
64.13: How can anyone seize what is passing (parodikou) and impermanent (rheontos)?
64.14: The material world continuously passes away (parerchetai) by a kind of flux (rhoes) and movement (kineseos).
64.15: The person who separates (chorizomenos) himself from what endures will be borne away (sumparapheretai) by instability.
64.17: He leaves stability behind (kataleipon), yet he cannot hold onto instability.
65.3: exelthe, cf. 63.13.
65.5: The person ignorant of himself leaves (ekpiptei) the flocks of sheep.
65.12: We must...not miss the truth by erring steps (ichnesi).
66.9: The lives of those who have preceded (proodeukotes) us.
66.11: There we shall know whom we have followed (ekolouthesamen).
66.13: The person who follows (epomenos) in the steps of those who proceeded (proodeukoton) him and takes the passing (parelthousan) customs of this world.
67.1: Do not wander (epiplano) in the footsteps of those who have preceded (proodeukoton) you in this life.
67.2: For you do not know if the path (tribos) seen belongs to the goats whom you follow (akolouthousa).
67.4: Once you have passed out of (parelthes) this life and have slipped into (kaktakleisthes) into the folds of death.
68.5: You alone are made in the likeness of that nature which surpasses (huperechouses) all understanding.
68.15: Although he holds all creation in his palm, you can wholly contain (choretos) him.
68.16: God dwells in you, penetrates (endiodeuon) you and is not confined in you.
69.2: They [heavens] pass away (parerchontai) but you remain for eternity with him who always exists.
69.12: You will disregard the wandering (planen) footprints of this life.
69.17: "Come (deute), blessed of my Father, inherit the kingdom" [Mt 25.34].
Third Homily
70.18: These beams signify for us the rising (anatolen) of the true light.
71.1: But now the voice of the bridegroom rises (anatellei) like the sun.
72.5: but he changed (metharmosamenos) that earlier fearful appearance to one of conjugal joy which is both sweet and accessible (euprositos).
72.6: The place of rest where the Good Shepherd passes (diatriben echei) his time.
72.13: Once the governing part (hegemonikou) of the soul has been cleansed, the Word rises (epanatellei) like the sun.
74.3: The force invisibly led (epachtheisan) against it by which the Egyptians were defeated.
74.6: Let us flee (phugomen) before the face of the Lord.
74.17: The power which took up (analambanousa) Elijah and removed (metarsion) him from the earth to the ethereal region.
75.10: The cavalry which drew (plesiasasa) the soul to God through the "course (dromou) of virtue."
76.11: Those which prepared the journey (poreias) to God for the people.
77.6: He must leave behind (katalipon) every thought of Egypt.
77.23: Each one of the evils which befell the Egyptians can easily be transformed (metalabein) into something instructive.
80.11: This is no small praise for a soul...which hastens (epeigesthai) without falling on the divine course (dromon), leaping over (diallomenen) and transcending (huperbainousan) every impediment.
81.11: Or borne about (peripheromenen) by every wind which raises (egeironti) the many waves of passion.
81.16: That they may enter (en aute gegonontas) it [harbor].
84.10: Whether he is the one dwelling in us and walking about (emperipaton) with us and penetrating (diaduomenos) our soul's depths.
86.13: The divine nature transcends (huperkeitai) every conception which tries to grasp it.
87.6: The soul led (cheiragogoumenen) through such conceptions to comprehend what cannot be laid hold of except by faith must establish in itself a nature transcending (huperechousan) every intelligence.
88.11: As she draws nearer (proseggisasa) to the object of her desire.
90.13: The rays of that true, divine virtue shine forth in a pure life by the out-flow (aporreouses) of detachment.
91.2: We obtain knowledge of the good which transcends (huperechontos) all understanding just as the beauty of an archetype can be inferred from its image.
91.6: Paul...depicted by his fragrance the unapproachable (aprositon) beauty.
92.15: The pouring (katachethen) of the ointment on our Lord's head fills the house with a good odor.
93.2: The fragrance of her deed will be diffused (sundiadothesetai) with the preaching of the Gospel.
94.19: The bride has received the good odor of Christ in the governing part (hegemoniko) of the soul.
95.13: Observe how much the bride has grown (euxethe) when in her own nard she recognizes the good fragrance of her spouse.
95.18: The divine cluster of grapes...while during his passion it poured out (procheontos) its wine.
96.9: The child Jesus born within us advances (prokopton) by different ways.
96.14: Christ is never seen with the same form upon the vine, but he changes (sunexallassei) his form with time.
98.14: The true cluster who manifested himself raised (anaphoreon) upon a cross of wood.
Third Homily
101.3: He leads her back (epanagei) to her first grace by removing what was blackened through evil, changing her color (metachoneuon) to one which is not defiled.
101.10: They observe the added (prosthekas) beauty and often repeat the same process.
101.19: The restoration (epanalepsin) of beauty which the bride gained by approaching (proseggisai) the true beauty from which she has departed (apephoitese).
102.2: Having strayed (apoxenotheisa) from the archetypal beauty by association with vice.
102.5: To wherever the inclination (rhope) of free will moves (age), it is changed (alloioutai) accordingly.
102.10: When the inclination (rhope) is to cowardice...human nature takes on (hupoduetai) patience [etc.].
103.9: By the very fact of having turned from (apostrophe) evil, he lives a good life.
103.11: The humble person has separated (kechoristai) himself from haughtiness.
103.16: Our free choice has the capacity to become (suschematizesthai) whatever it desires.
103.18: You have rejected fellowship with evil and have drawn near (proseggisas) to me.
103.18: by approaching (plesiasasa) my archetypal beauty, you have become beautiful.
104.14: You have become beautiful by approaching (proseggismou) my light.
106.5: When the purified eyes of the soul has received (dektikos) the impression of a dove.
106.12: Nothing seems beautiful to me now that I have turned away from (apestraphen) everything which I had first estimated as good.
108.7: You came (elthes) with the covering of your body which shadowed over your divinity.
107.8: How could a mortal, perishable nature be joined with an imperishable, inaccessible (aprosito) nature?
113.1: By properly carrying out what we just mentioned, beauty will grow (epauxesis) in us.
114.4: From this hollow valley the shoot rises up (anatellei).
114.15: That she may become a flower by springing up (anadramousa) through his wisdom from the valleys of human existence.
115.3: What great progress (prokopen) we see in the ascent (anadou) of the soul.
118.5: Children of the false father who grow up together (sumparaphueisai) with the flower and who pass over (metabainousi) to the grace of a lily.
119.7: To create a longing for the apple tree whose enjoyment is manifold for those who have approached (proseggisasin) it.
119.12: "Bring (eisagagete) me into the house of wine" [Sg 2.4].
119.15: How the soul likened to a horse runs (prechei) on the divine course (dromon)!
119.16: How she leaps (i.e., halmasi & epekteinetai) toward what lies ahead and does not turn back (epistrephetai)!
120.15: Having entered (entos genomene) it, she again leaps up (exalletai) to what is greater.
122.13: A love which is unbalanced and lacking direction (peplanemenos).
123.9: Establish in me this ordered and unchangeable (ametastaton) grace.
123.11: Keep firm my inclination (rhopen) towards what is better.
123.12: Having said these words, the bride passes on (meteisi) to loftier matters.
124.5: Perfume is virtue because it is separated (kechoristai) from every unpleasant odor of sin.
125.6: If it were possible for this arrangement of apples to be seen lifted up (epaioroumenen) on high (anothen).
125.9: Nor dos its weight pull (kathelkomenon) it toward the ground, but its natural inclination (rhopen) is upward (pros to hupsos).
125.10: Virtue grows (anophues) upward (pros to ano) and looks to what lies above.
125.19: The one who has sprung up (anablastesas) in the forest of our human nature.
126.7: It is guided (hodeyeisthai) to the heavenly way of life by means of the Gospel's teaching.
126.8: He who comes from above (anothen erchomenos) and is above all showed us the way by his appearance in the flesh.
126.18: "But he emptied (ekenose) himself, taking the form of a slave" [Phil 2.5].
127.10: The bridegroom's arrow has penetrated (eykeimenon) the depths of her heart.
127.13: The archer of these arrows is love who sends (ekpempei) his own chosen arrow.
127.17: "We will come (eleusometha) and make our home with him" [Jn 14.23].
127.18: The soul raised up (hupsotheiseon) by these divine ascents (anabaseos) sees within itself the sweet arrow of love.
128.4: O beautiful wound and sweet blow by which life penetrates (diaduetai) within!
128.4: The arrow's penetration (diairesin) opens up (hupanoixasa) a door (thuran) and entrance (eisodon) for love.
129.3: These two images teach us about the nature of the divine ascent (anabaseos).
129.6: He treats the purified soul as a bride and as an arrow aimed (euthunon) at a good target.
129.13: His right hand receives me and draws me back (dialabousa), easing my journey upward (pros ten ano phoran).
129.15: Simultaneously I am carried away (pherasthai) by his act of shooting.
130.1: That love may multiply and always increase (epauxein).
131.6: The soul is progressing (anadramousa) towards great heights (hupsos).
131.8: At the same time she is instructing less advanced souls in the way (proodon) of perfection.
131.10: But to lead (cheiragogei) them through their oath to a life of virtue.
131.12: Until his good will comes (elthe).
131.13: And come (elthein) to a knowledge of the truth.
132.12: This world's form will pass away (paragei).
134.6: They are not to swear by the passing (paragontos) world.
135.3: Love...is elevated (hupsoumenes) and continually spurred on to greater growth (epauxomenes).
Fifth Homily
137.6: The Song now leads us to a contemplation of the transcendent (huperkeimenon) good.
137.9: In such ascents (anodois) the purified soul is exalted (hupsotheisa) through love.
138.6: She herself became an arrow directed at (euthunomene) the target of truth.
138.7: I thought that the bride who had been raised up (epeilephthai)...had reached the ultimate peak of happiness.
138.9: The things accomplished earlier were but an introduction to the bride's ascent (anodou).
138.15: For Paul was caught up (huperarthentos) up to the thi