Let us approach the more sublime contemplation, which, I believe, but few attain to, the contemplation of the Lord God. Let us hear with respect what S. Bernard says, so being as it were introduced by him, we may make the attempt, if the Lord will graciously permit us thus to draw near to Him. He says, in speaking of the companions of the Spouse, that is, the angels who use those words, 44 We will make necklets of gold, inlaid with silver,”1 44 Gold is the brightness of Divinity; gold is the wisdom which comes from on high. It is of this gold that the heavenly goldsmiths promise that they will make brilliant ornaments, and insert them in the inner ears of the soul. And I conclude that we must understand thereby, that they will convey to the soul certain spiritual similitudes, and in them most pure intuitions of Divine wisdom, so that the soul may see at least in a mirror, through ‘ a glass darkly/ that which cannot be now seen face to face. I speak of Divine things, and what is said will be enigmas save to those who have themselves some experience of them ; how, for example, whilst still in this mortal body, and in a state of faith, and whilst the interior light is not yet unveiled, nevertheless the contemplation of pure truth is already in some degree experienced in us, at least in part, in such a manner, that he who has this gift from above, is able to apply to his own case the words of the Apostle, ‘Now I know in part / 1 or those, ‘ We know in part, we prophesy in part/ But when there is within us for a moment a coruscation of the Divine light, our spirit is entranced by a communication of such splendour; soon there follow, I know not how, certain figurative resemblances of inferior things, accommodated to the divinely infused ideas, by the medium of which, the most pure and splendid ray of truth is so tempered as to become more bearable to the mind itself, and more easily communicated to others. It seems to me that these interposing images are formed in us by the suggestions of holy angels ; after the same manner, that the evil angels make evil suggestions, of which there is no doubt.” And again/ “Happy the mind which has learnt to dig deeply in the surrounding wall ; but happier he who is on the rock itself. It is permitted, indeed, to dig in the rock, but for this there is need of greater purity of soul, of more ardent aims, and the claims of a stronger sanctity. Who, then, is capable of this? Is not he, forsooth, who said, ‘In the beginning was the Word, and the Word was with Godand the Word was God ’?2 Does it not seem that the writer is immersed in the deep recesses of the Word, and that, from the secret sanctuary of the heart of his Master, he was drawing forth the marrow of divine wisdom?” And again, “The more laboriously one digs in the rock, the more sweet will be that which we draw from it. Do not fear, because Scripture threatens the explorers of His Majesty ; bring with you a pure and single eye, you shall not be overwhelmed by His glory, but admitted to it, that is, if you seek the glory of God, and not your own. If any one is oppressed, it is by his own glory, not God’s. If you are weighed down by the first, it is not possible to raise your head to the second, however much you may wish it. Disburden yourself, then, and dig with safety into the rock, where you will find hidden treasures of wisdom and knowledge. What if you hesitate still, hear the rock itself : ‘ Those who labour with me shall not err/ ‘Who will give me wings like a dove, and I will flee away and be at rest/ There the meek and simple find rest, where the deceitful, the proud, the envious of vainglory, are overwhelmed.” And further on, “He is not overwhelmed, who is the explorer, not of the Divine Majesty, but of the Divine Will. And if sometimes he does venture to regard the Divine Majesty, it is not as a curious explorer, but as an admirer. But if in rapt contemplation he is drawn towards it, this is the finger of the Lord, which mercifully elevates him ; not the temerity of man insolently approaching the deep things of God. Since, then, the Apostle relates his rapture, to excuse himself of presumption, what other mortal would dare to enter, in his own strength, upon a scrutiny of the Divine Majesty, and would not fear to draw near to Divine secrets in an importunate manner ? The explorers of the Divine Majesty, I call invaders of God ; they are not those who are rapt, but those who rush upon Him. These, therefore, are overwhelmed by His glory. To explore His Majesty is a formidable act ; to explore His Will, is both pious and safe. Why, then, should I not with all diligence search into the secret of His glorious Will, which I have always to obey? Soft is that glory which emanates from the contemplation of His Sweetness, and from gazing upon the riches of His Goodness and Mercy. Indeed, ‘ we have seen His glory, the glory as of the only-begotten of the Father ;3 1 that is, all that has appeared of this glory is full of sweetness and paternal love. This glory will not oppress me, though with all my powers I contemplate it ; I rather should be impressed by it For when we with open face behold it, we are transformed into the same image as that upon which we fix pur gaze. Far be from me, that man should dare to seek conformity with God in the glory of His Majesty, and not in meekness of will. My glory would be, that the words may be said of me, ‘ I have found … a man after mine own heart4 1 The heart of the Spouse, is the Father’s heart As the Lord said, ‘Be ye merciful, as your Father which is in Heaven is merciful.5 This is the resemblance which He desired to see in His Church, when He said, ‘ Show Me thy countenance,6 4 that is, the expression of thy piety and meekness. He can raise his face with confidence towards the Rock, who resembles it. ‘Draw near,7 He says to him, ‘and be enlightened, and your faces shall not be ashamed/ * How should the humble be confounded by the humble ; the pious, by the holy ; the meek, by the gentle. The pure countenance of the Spouse would plainly not be abhorred by the purity of the Rock, any more than light would be abhorred by light, virtue by virtue.
Notes: i Cor. xiii. 12 — Serm, lxii. in Cant.
“These two sisters, Mary and Martha, signify two kinds of lives of the lovers of poverty. Some, with Martha, are anxious to prepare two viands for our Lord; namely, the correction of works by the seasoning of contrition; and works of piety with the condiment of devotion. But those who with Mary are occupied with God Himself alone, wish to contemplate what God is in the world, what in man, what He is in angels, what in Himself, what in the reprobate ; how He is the Ruler and Governor of the world, the Liberator and Helper of men, the Sweetness and Beauty of angels, in Himself Beginning and End, the terror and dread of the reprobate ; in creation, wonderful ; in man, lovable ; in angels, desirable; in Himself, incomprehensible; in the reprobate, intolerable.” So S. Bernard.
Further, in this contemplation of the majesty of God, there are four modes, of which S. Bernard thus speaks : “There are four kinds of contemplation : the first and highest is the admiration of Majesty. This requires a pure heart, freed from vice and from the burden of sin, which is more easily raised towards Heavenly things, and sometimes for a few moments held in a state of rapture and in an ecstasy of admiration. The second, which is necessary to the first, is the contemplation of Divine Judgments. A view of these strikes the beholder with fear, puts to flight vices, causes virtues to germinate, leads to wisdom, preserves humility.”8 And again, “A third kind of contemplation is engaged upon, or rather rests in the memory of past blessings, lest the soul become ungrateful, and the love of the Benefactor be not sufficiently regarded. The fourth forgets the things which are behind, rests only in the expectation of promises, which, as it is a meditation on that which is eternal, nourishes patience, and gives vigour to perseverance.” Thus far S. Bernard, and here ends what we have to say on the contemplation of the Majesty of God
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