THAT THE BRIDE, NAMELY, THE CHURCH, IS BLACK, YET COMELY.
I HAD already said in a former sermon that the Bride is obliged to reply to the attacks and reproaches of those who are envious of her glory, and who, while in the body they appear to be of the number of her maidens, are yet far removed from her in spirit. To them it is that she says: I am black, but comely, O ye daughters of ferusalem (i. 5). It is evident that they speak disparagingly of her, accusing her of being black. But consider her patience and gentleness. For not only has she not rendered railing for railing, but contrariwise has returned to them a blessing, calling them daughters of Jerusalem, who had deserved for their wickedness to be called daughters of Babylon, or daughters of Baal, or whatever other name of reproach had come to her mind. Surely she had learned of the prophet, or rather from that anointing which teaches gentleness, not to break the bruised reed, nor to quench the smoking flax (Is. xlii. 3). Therefore she considered that those who were already angry should not be still farther irritated by her, nor anything added to the stings of envy, by which they were tormented. On the contrary, she strove the more to be pacific with those who were enemies unto peace, knowing that she was debtor, even unto the unwise. She preferred, then, to soothe them by a courteous word, because it was her care rather to labour for the salvation of those weak ones, than for the gratification of her own vengeance.
2. That perfection is indeed to be desired for all; but especially does it befit those who would be good rulers in spiritual things. For those who are good and faithful pastors know that they are set over others in order to care for weak and languishing souls, not to live in pride and state. And when some of those committed to their charge utter murmurs, and perhaps even burst out into threats and violent words against them, they remember that they are not masters, but physicians of the soul; and oppose at once to that spiritual madness, remedial and healing treatment, not harshness and punishment. This, then, is the reason why the Bride calls those 'daughters of Jerusalem 1 whose ill-will and insulting words she is enduring, so as to soothe their murmurs by words full of sweetness, to compose their excitement, to heal their envy. It is written: A peaceful tongue appeaseth strife (Prov. xv. 18). Also these were, in fact, daughters of Jerusalem in a certain sense, nor does the Bride speak falsely in so naming them. For whether it be on account of the Sacraments of the Church, which they receive indifferently with the good; or on account of their profession of a common Creed and Faith; or the companionship which they have at least according to the body with the faithful; or even because of the hope of their future salvation, which ought not to be altogether abandoned, even with regard to those who live in so abandoned a manner, as long as life is continued to them they are called, with good reason, daughters of Jerusalem.
3. Let us examine now that which is said: / am black, but comely. Is not this a contradiction in terms? By no means. I speak for the unlearned, who are unable to distinguish between colour and form — form is inherent in the composition of the thing spoken of; colour is but a quality of it. Not everything, then, which is black, is necessarily on that account ill-favoured. For instance, blackness in the pupil of the eye is not unbecoming; there are black gems which are highly prized in ornaments; while black hair contrasted with a pale complexion augments the beauty and charm of a face. You will easily notice the same thing in a great number of instances, and will find many things which are not otherwise than graceful in form, but of which the colour is not agreeable. That is perhaps the case with the Bride, who is beautiful in form and features, though of dark, even black, complexion; but, then, she is in the place of her pilgrimage. It shall be quite otherwise when the exalted Bridegroom shall present her to Himself a glorious Church, not having spot, or wrinkle, or any such thing (Eph. v. 27). But if she should say at the present time that she has no blackness of hue, she would deceive herself, nor would there be truth in her. Therefore do not wonder that when she has said / am black, she adds with words of modest confidence, but comely. How is it possible that she should not be beautiful, to whom it is said: Rise up, my fair one, and come away (ii. 10). But she to whom it was said * Come 9 had not yet arrived; lest perhaps any should suppose that this was spoken, not to her while still toiling on her way, her countenance darkened with the fierce rays of the sun; but to her already in blessedness, reigning in glory, having left behind every trace of blackness or stain..
4. In the next place, why does she say that, though black, she is at the same time beautiful? She is black, perhaps on account of the life that she led formerly in the shadow, under the control of the prince of this world, in which she still bore the image of the earthly; while she is beautiful with the image of the heavenly, with which, when afterwards she walked in newness of life, she was thenceforth invested. But if this is the case, why should she not say, as speaking of the past, ' I was black,' rather than, 1 1 am black?' But if anyone is pleased with this sense of the words, then those which follow, as the tents of Kedar, as the curtains of Solomon, ought to be understood as referring, 4 Kedar,' to the former life, and * the curtains of Solomon ' to the new. It is of the skins, or tents, of Kedar that the prophet speaks, when he declares: Suddenly are my tents spoiled, and my curtains in a moment (Jer. iv. 20). The former word, black, describes the mean and ignoble tents of Kedar; the latter, comely, the curtains of the King of glory.
5. But let us see if both the one and the other do not refer better to the condition of the higher life. If we consider the exterior of those who are holy, how humble and. abject it is, how vile and neglected in outward appearance; and yet, at the very same time they are inwardly contemplating with unveiled face the glory of the Lord, they are being transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. iii. 18), does it not seem to you that each of these souls will be able to reply to those who reproach him with his blackness: / am black, but comely f Would you that I should show you a soul which was at the same time black and yet beautiful? His letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible (2 Cor. x. 10). This was Paul. So you, O daughters of Jerusalem, form your judgment of Paul from his bodily presence, and you despise him as being black and repulsive because you perceive him to be a man of small stature, afflicted by hunger and thirst, by cold and nakedness, by many perils, by stripes above measure, by deaths oft (2 Cor. xi. 27, 23)? These are the things which
[in your estimation] blacken Paul. For reasons like this the Doctor of the Gentiles is reputed inglorious and ignoble, obscure, black, and in one word, as it were, the offscouring of this world Nevertheless, is it not he who was caught up into Paradise, who, in his pureness of soul, passed through the first and the second heaven, and penetrated even to the third? O soul truly most beautiful! which, though inhabiting a body so weak and ailing, the heavenly glory did not scom to admit, the highest angels did not reject, even the Divine splendour did not repulse. This soul do you style ' black '? Black it is, but beautiful, O daughters of Jerusalem. Black according to your judgment, but beautiful in the judgment of God and of His angels. Even though it be black, it is only outwardly. But to him it is a very small thing that he should be judged by you, or by those who judge according to the outward appearance. For man indeed looketh on the outward appearance^ but the Lord looketh on the heart (1 Sam. xvi. 7). If it be black without, it is, therefore, beautiful within, and pleasing to Him whom it has desired to please. It does not devote itself to be pleasing to you, knowing that if it did so it would not be the servant of Christ. Happy is the blackness which produces whiteness of soul,, the light of knowledge, purity of conscience.
6. Hear now what God promises by His prophet to those who are black after this fashion, whom either the humility of penitence or the zeal of charity, as it were the burning rays of the sun, seem to have robbed of outward fairness. Though your sins be as scarlet, saith the Lord, they shall be as white as snow: though they be red like crimson, they shall be as wool (Is. i. 18). That outward blackness and disfigurement which appears in holy men is not to be contemned, for it produces inward whiteness, and prepares the soul to make wisdom its seat. For wisdom is the brightness of eternal life1 as the Wise man defines it; and it is needful that the soul which it has chosen for its seat should be clear and white. But if the soul of the righteous is the seat of wisdom, then I may assert without hesitation that the soul of the righteous is clear and white; perhaps even righteousness consists in this whiteness of soul. For Paul, for whom was laid up tlu crown of righteousness (2 Tim. iv. 8), was undoubtedly righteous. His soul, then, was white and clear; in it wisdom dwelt, so that he spoke wisdom in a mystery among them that are perfect — the hidden wisdom, which none of the princes of this world knew (1 Cor. ii. 7, 8). Moreover, it was that outward blackness and ruggedness, caused by a weak constitution of body, by many troubles and trials, by frequent watchings and fastings, which either produced in him, or rendered him deserving of, that brightness of wisdom and of righteousness. Therefore, that which was black in St. Paul was, in fact, a richer ornament to him than any degree of outward splendour, and than even royal magnificence. Not to be compared with him in essential comeliness are the greatest physical beauty, not the fair and polished skin, not the rose-tinted complexion, which must ere long be the prey of corruption, not the splendid dress, which grows old and tattered with time, nor the sparkle of gems, nor any things of that kind, which are, one and all, subject to corruption.
7. It is, then, with good reason that the saints, despising all unnecessary care and adorning of the outward man, which is corruptible, devote all their care and pains to cultivate and render fair that inward man which is in the likeness of God, and is being renewed from day to day. For they are well assured that nothing can be more acceptable to God than His own image if it be restored to its original beauty. It is for that reason that all their glory is inward, not outward: that is to say, it consists not in the flower of the field, or in the praises of the people, but in the Lord. Therefore they say, Our rejoicing is this, the testimony of our conscience (2 Cor. i. 12); and of their conscience the sole judge is God, whom alone they desire to please; and to please Him is, in their eyes, the true, and only, and highest glory. Nor, certainly, is this inward glory small, since the Lord of glory deigns thus to be glorified, as it is said in the Psalm, The King's daughter is all glorious within (Ps. xlv. 13). It is also safer than any other glory, since each person has it in himself and not in another. And it may be that not the inward brightness only, but the outward blackness also, is a reason for glory, since there is nothing useless in the saints, but all things work together for their good. They glory, therefore, not only in hope, but also in tribulations. Most gladly, therefore, says the Apostle, will I rather glory in my infirmities, that the power of Christ may rest upon me (2 Cor. xii. 9). That infirmity is, in truth, to be desired which is compensated for by the power of Christ. Who will grant unto me, not merely to have infirmities, but even to fall into extreme weakness and helplessness, that I may be recovered and made strong by the strength of Him who is the Lord of all power and strength? For His strength is made perfect in weakness. For, he continues, when I am weak, then am / strong (2 Cor. xii. 9, 10).
8. This being so, the Bride has good ground for counting that as a glory to herself which by her envious rivals is blamed as a deformity, and to boast not only of her beauty, but also of her blackness. She does not blush for that blackness, which she knows that her Spouse in former days likewise bore, for it makes her like unto Him; and what glory can be so great? For she assuredly regards no distinction as being so high as this, to bear the reproach of Christ. And this makes her say with joy and gladness: God forbid that I should glory, save in the Cross of Our Lord fesus Christ (Gal. vi. 14). The very reproach of the Cross is welcome to him who is not ungrateful to the Crucified. It is, so to speak, a blackness, but a blackness which is the form and likeness of the Lord Jesus. Go to holy Isaiah, and he will describe to you the form and spirit in which you are to view Him. For is it not He of whom the Prophet says: He is a Man of
Sorroivs, and acquainted with grief; and that He. hath no form nor comeliness? And he has added: We did esteem Him as one wlw is a leper, as smitten of God and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; and with His stripes we are healed (Is. liii. 3-5, Vulg.). See what has rendered Him black. Add to this what David has said: Thou art fairer than the children of men (Ps. xlv. 2), and you will find in the Bridegroom all that the Bride has declared of Him in this passage.
9. Does it not seem to you that, according to what has been said, He was able to reply rightly to the envious Jews: 1 1 am black, but comely, O ye sons of Jerusalem?' He was truly black, who had no form nor comeliness; black, because He was a worm and no man, a reproach of men, and despised of the people (Ps. xxii. 6). Lastly, He even caused Himself to be made sin [for us] (2 Cor. v. 21), and shall I fear to say that He is black? Behold Him! covered with rags, livid with stripes, defiled with spitting, pale with the pallor of death; can you even then hesitate to confess that He is black? But ask of the Apostles how they saw Him on the mount [of Transfiguration]; learn of the angels [all the perfection of Him] upon whom they yearn to look, and you will declare in wonder and admiration that He is indeed beautiful. He is, then, beautiful in Himself; His blackness is on thy account. O Lord Jesus, how perfect and adorable, even though Thou art clad in my human form, is Thy beauty to me! Not only because of the wonders of Divine power with which Thou dost shine on every side, but because of Thy righteousness, Thy kindness, and Thy truth. Blessed is he who, considering diligently Thy life and actions as a Man dwelling among men, sets himself with all his endeavours to imitate Thee to the utmost. This blessed gift, the lirst-fruits of her dowry, she [Thy Church] who is Thy fairest and best beloved, has already received; nor is she either slow to imitate that which is most beautiful in Thee, or ashamed to endure those sufferings of which the blackness is upon Thee. Therefore, it was that she said: / am black, but comely, O ye daughters of Jerusalem. Therefore, also, she adds the comparison, As the tents of Kedar, as the curtains of Solomon. But that is a saying difficult and obscure, and not to be even attempted by those who are wearied. You have time to knock hereafter at that door. If you do so with sincere hearts, He who is the Revealer of mysteries will appear: nor will He who invites you to knock delay to open. For it is He who openeth, and no man shutteth — the Bridegroom of the Church, Jesus Christ Our Lord, who is blessed for ever and ever. Amen.