Part One: The Profession of Faith
Has two sections:
Section One: Belief – What is Faith?
[Section Two: The Creed – no] – What we believe.
Section One
has three chapters:
Chapter 1. Our Capacity for God
Chapter 2. God comes to meet us
Chapter 3. Our response
Chapter 1. Our Capacity for God
The first question is Why does faith matter?
“You cannot imagine at all how much you interest God; he is interested in you as if there were no one else on earth.” – Julien Green (a man, 1900–1998, French-American writer)
St Paul tells us that “God desires that all
i) be saved;
and ii) come to the knowledge of the truth.” – 1 Tim 2:4
What does that have to do with me, in my life? Because we have an infinite desire to be happy. And God, as our Father, wants us to be happy. And so God has placed in our hearts a longing to seek and find him. St. Augustine says, “God have made us for himself, and our hearts are restless until they rest in him.”
The second question is How do we seek and find God, in order to be happy and saved?
Paul’s letter to Timothy has already told us: “come to the knowledge of the truth.”
Blaise Pascal (17th century French mathematician and philosopher) explained: “You must know people and human things in order to love them. You must love God and divine things in order to know them.”
That’s not entirely true. Your parents know you pretty well, better than you think, and there is nothing that could stop them from loving you.
But a higher form of knowledge does comes through relationship. As Jesus said, “thank you Father for hiding your knowledge from the very wise and revealing them to little children.” He also encouraged us to become like little children and told us, as the St Columb’s boys know, “seek ye first the kingdom of God, and his righteousness, and all these things shall be added onto you.”
We’ll look at how to partake in the Kingdom of God in our next three meetings on sacraments, moral living and prayer.
Chapter 2. God Comes to Meet Us
Part 1 – In Revelation
Simply because we cannot physically see something does not mean it does not exist. You just have to open your eyes, your mind, your heart.
God reveals himself in three ways:
- Indirectly in creation/nature. Atheists or scientists have no excuse. Galileo Galilei, mathematician and physicist said “Mathematics is the alphabet with which God wrote the world.” Or look at the stars as the Wise Men did. The Logos is written in Creation. Logos is Greek – for speaking, but ‘speaking rationally’, also meaning ‘to arrange in order’. Centuries before the Word became Flesh, you will find the term Logos in Greek, Indian, Egyptian, and Persian philosophical and theological systems to indicate the divine rationale evident in the cosmos, ordering it and giving it form and meaning. The 6th-century-bc Greek philosopher Heraclitus, discerned in the cosmic process a logos correspondent to the reasoning power in man. Later the Stoics defined the logos as an active rational and spiritual principle that permeated all reality. Philo of Alexandria, a 1st-century-ad Jewish philosopher, taught that the logos was the intermediary between God and the cosmos, being both the agent of creation and the agent through which the human mind can apprehend and comprehend God. According to the Middle Platonists the logos was both immanent in the world and at the same time the transcendent divine mind. So the Logos, the divine will and Word by which the universe was framed, the divine reason in which human reason shares, is God’s first indirect revelation to humanity.
- Directly by Revelation through the Holy Spirit; from the OT to the Chosen People, the Holy Spirit, in and through the Church, continues to lead us to an ever deeper understanding of God.
- his definitive revelation, when God spoke once and for all, in his Son, Jesus Christ. He is the same today, as he was yesterday. As Mother Teresa of Calcutta said: “I cannot picture God the Father. All I can see is Jesus.” “The happiness you are seeking,” said Pope Benedict XVI, “has a name and a face: it is Jesus of Nazareth.”
Part 2 – In the Church by Transmission
It is the mission (mission in Latin = sending) of the Church to transmit the Good News of Salvation. That by our words, deeds and example we show how good it is to belong to the Kingdom of God.
This is done through Scripture and Tradition, which are bound closely together. The New Testament developed and was written out of the faith community of the early Church. However, handing on the faith is done less by documents than by personal witness: the Gospel of Jesus Christ should be written on our hearts more than in a book, as it was for the apostles (from the Greek, meaning messenger) and the martyrs (from the Greek, meaning witness).
The magisterium (from Latin, meaning teacher) presents and interprets the faith through the Holy Spirit, to protect it from false teachings. And although individuals can err or commit grave sins, the Church as a body can never fall away from its mission.
Part 3 – The Sacred Scriptures
“To be ignorant of Scripture is to be ignorant of Jesus Christ,” said Saint Jerome (who wrote the definitive Latin translation of the Bible from the original Hebrew and Greek). The books of the Bible (from Latin, meaning books) are “inspired” by the Holy Spirit (from the Latin, meaning “breathed in”). The right way to read the Bible is prayerfully, with the help of the Holy Spirit.
Chapter 3. Our Response
Part 1 – I Believe
“Credo ut intelligam – I believe in order to understand.” – St Anselm of Canterbury.
I believe in Jesus, I trust him as a person, to order to form a relationship of understanding, and then wisdom, the higher forms of knowledge.
“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and whoever seeks finds, and to whoever knocks it will be opened.” Mt 7:7-8
Only then, when we belong to a faith community of others who also say “I believe” can we join together with them and say
Part 2 – We Believe
Let me conclude with the Foreword, written to you young people by Pope Benedict.
“If you are now going to apply yourselves zealously to the study of the Catechism, I want to give you one last thing to accompany you: You all know how deeply the community of faith has been wounded recently through the attacks of the evil one, through the penetration of sin itself into the interior, yes, into the heart of the Church. Do not make that an excuse to flee from the face of God! You yourselves are the Body of Christ, the Church! Bring the undiminished fire of your love into this Church whose countenance has so often been disfigured by man. “Never flag in zeal, be aglow with the spirit, serve the Lord!” (Rom 12:11).
“When Israel was at the lowest point in her history, God called for help, not from the great and honoured ones of Israel, but from a young man by the name of Jeremiah. Jeremiah felt overwhelmed: “Ah, Lord God! Behold, I do not know how to speak, for I am only a youth” (Jer 1:6). But God was not to be deterred: “Do not say, ‘I am only a youth’; for to all to whom I send you, you shall go, and whatever I command you, you shall speak” (Jer 1:7).
I bless you and pray each day for all of you.”
Part Two – The Celebration of the Christian Mystery
Having previously looked at the Faith of the Church, we now look at how the Church expresses and lives out its faith in the sacramental liturgy.
Section One – The Sacramental Economy (Gk = “household management”)
Chapter One – The Pascal Mystery (Gk from Hebrew = “Passover”; ‘Easter’, is Saxon = “spring festival”).
art. i – The Liturgy (Gk = “public act”)
art. ii – The Sacraments (Latin = “sacred oath”)
Celebrating the mysteries of God is about encountering Jesus Christ by obeying his command to “do this in memory of me.” But it is not just theatre, the re-enactment of scenes from the life of Jesus. Through the Liturgy, we engage in divine worship to praise God and receive his blessings (Latin = “say/wish well”) through the sacraments. Liturgical celebrations of the Sacraments are visible signs of the invisible blessings we receive. Angels and saints in heaven join us in celebrating each and every liturgy. All of the blessings and graces we receive are thanks to the death and resurrection of Jesus – what we call the Pascal Mystery (Gk from Hebrew for ‘Passover’; ‘Easter’ is a Saxon word = “spring festival”). Every liturgy is a celebration of Easter. All seven sacraments were enacted by Jesus with his disciples, the first Christians, the beginning of the Church. He gave the sacraments to us as the ordinary means of participating in the salvation won through his death and resurrection, so that belonging to the Kingdom of God, we can be saved for all eternity. I say ‘ordinary means’, for although God has made our salvation dependent on receiving the sacraments, God himself can perform extraordinary salvation of those who are unaware or are incapable of participating in the faith and sacraments of the Church.
Some, like baptism and confirmation, are a single irrevocable gift of grace, and we receive them only once. Others have renewing and healing graces which we need throughout our entire journey through life; for example, the Eucharist and confession.
Chapter Two – How We Celebrate the Sacraments
art. i – The Liturgy
art. ii – Liturgical Unity and Diversity
The most important thing to remember is that Jesus is present in all liturgies: in his Word as Scripture, in his sacrament, and in his priest, who by grace of his sacramental ordination acts in place of Jesus, the High Priest. Priests should lead an exemplary life, as they, more than others, are called to holiness. But even if they don’t, the sacrament still takes effect, for Christ himself is at work in their liturgical words and actions.
As we celebrate special days like birthdays and anniversaries every year, so too the Church sanctifies the entire calendar year by celebrating the mysteries of Christ in the liturgical calendar, which starts again very shortly with the first week of Advent. Sunday, the day of the resurrection, is at the centre of Christian time, which is divided into weeks. Within each week we celebrate each day with individual readings at Mass, and certain days dedicated to remembering the saints. But even more than that, within each day, those of sacramental holy orders are obliged to pray seven times each day the public prayer of the Church, called the Liturgy of the Hours.
We have the Church as a place for us to gather and celebrate our prayers and liturgies together in the presence of God. Of course, it’s easy to say “I don’t need to go to Church, I can pray in my room”. But most who say so, use this as an excuse, for they never pray anywhere. So I invite you, call into a church, on your own, when there’s nobody there. It’s impossible that it won’t have an effect on you. Have the humility to admit it, and the courage to do something about it.
Section Two – The Seven Sacraments
Chapter One – The Sacraments of Initiation (Latin = “beginning”)
art. i – Baptism
art. ii – Confirmation
art. iii – Eucharist
Baptism joins us with Christ. As it creates a covenant with God, the person must say ‘yes’ to it, and parents do so as they confess the faith on behalf of their children. For they want what is best for their child, and in baptism we are freed from the influence of original sin and the power of eternal death. Cf. The Baptismal Card ….
Confirmation (Latin = “strengthen and consolidate”) gives us Christ’s Holy Spirit, as at Pentecost (Gk = “50th”, as it happened 50 days after the Resurrection), when the Holy Spirit descended upon the Virgin Mary, the apostles and disciples, so that they could be living witnesses to Christ and his Gospel.
The Eucharist (Gk = “thanksgiving”, originally referring only to the prayer of thanksgiving which precedes the consecration) gives us Christ’s body and blood. We are Church not because we are in the same parish, or gather in the same church, we are Church because through reception of the Eucharist we are transformed into the body of Christ. Mass comes from the Latin = ite missa est – “go, sent you are”.
Chapter Two – The Sacraments of Healing
art. iv – Confession (penance/reconciliation)
art. v – Anointing of the Sick
Confession reconciles us with Christ. Being aware of your sin is only the beginning. You have to realise “I don’t like that I do that and I don’t like how I feel afterwards. I wish I could stop it, and be stronger.” Think of the prodigal son: he came to his senses, he decided to return, he got up and walked away from his sinful existence, he saw it through to the end without turning back, and he said “sorry”. So the elements of confession are: examination of conscience, contrition (= sorry), a purpose of amendment (= change), confession (“saying”), and penance. Penance (Latin = “to be sorry”) are physical acts or demonstrations of how you are sorry for your sins. The word penance led to the idea of being punished, in such words as penalty, the penal system and penitentiaries (prisons), which impose penance on those who break the law. But regarding the sacrament we should think of Zachaeus, who as penance for his past life of sin said “Look, Lord! Here and now, I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” Think of Peter jumping into the water, his longing to reach Jesus and be forgiven.
Through the Anointing of the Sick, Christ heals, consoles and strengthens. Viaticum (Latin = “provision for the journey”) is the last Holy Communion they receive before dying.
Chapter Three – The Sacraments of Service
art. vi – Holy Orders
art. vii – Matrimony
Through the sacrament of Holy Orders, priests (Latin ‘presbyter’ = elder) have the privilege of being the minister of all the sacraments, especially of forgiving sins and celebrating the Holy Sacrifice of the Mass.
In the sacrament of Matrimony, Christ promises his love and fidelity in the couples love and fidelity.
Chapter Four – Other Liturgies
Popular pieties, like saying the Rosary, are a good supplement, something extra which helps the people become more devotional. As long as they are not an attempt to earn or feel an entitlement to God’s grace, for they are never a substitute for the sacraments.
In the first session we looked at Faith, our belief in God as Father, and that we are his children.
Last week we looked at how we celebrate and participate in the saving graces of the Pascal mystery of our Faith in the liturgy and the sacraments.
Now, in part three we look at the everyday consequences of our relationship with God, and our participation in his Kingdom, which is to live as God intends: righteously.
Part 3 – Life in Christ
Section 1 – Vocation to Life in the Spirit
Ch. 1 – The Dignity of the Human Person
[8 Articles: Image of God – Beatitudes – Freedom – Human Acts – Passions – Conscience – Virtues – Sin]
Every single person, from the first moment of conception in the womb, has an inviolable dignity. Not only are we adopted children of God, but we were created in the image and likeness of God. Remove God from the equation and we become mere animals, the result of blind evolution. As in today’s society: the survival of the fittest, where the strong can dominate, and the weak can be used and abused. If human dignity is based on success and accomplishment, then those who, instead of contributing to society, are viewed as a burden, can be eliminated: as did such dictators as Hitler (17 million), Stalin 1922-1953 (23M), and Chairman Mao Zedong 1943-76 (78M).
Does being good mean doing what we are told? Is God just another dictator whose laws and rules of behaviour we must obey, or we face banishment and punishment? Jesus mentioned the beatitudes as an indication how we should behave: poor in spirit, mourn, meek, peacemakers, hunger and thirst for justice. Or did he? The word ‘blessed’ here is translated badly, to try and make them seem more important. In reality the word is ‘happy’. And the misunderstanding is even deeper, because the beatitudes are not the cause, but the effect, of holiness. Giving away all your possessions, mourning and beating your breast, and holding protests to free Palestine, will not make you holy. If you are in a relationship with God, then you are happy, even if you are poor, or mourning, or hungry, or persecuted. And it is the same with morality. We act in a good way not because God or our parents are forcing us to do so, but because we are in a relationship of love with them, and we want them to be happy, and when we behave well, we realise that doing so makes us happy too. A good person is free, even if poor and imprisoned. A bad person is a slave, even if they are rich and famous.
Are you free to do what you want? In God’s eyes, yes. Completely. But society and family impose laws to restrict the exercise of your freedom to protect others and yourself from detrimental harm which you would choose. Choosing God does not mean a restriction of your freedom, as if you become a slave or a “yes man” or a puppet. Walking with God makes you greater, not smaller, though the world will certainly try to demean and ridicule you. It is evil that wants to entice you to ‘be free’ and ‘do what you want’. But sooner or later, as with drugs or pornography, what seems good at first, soon becomes an addiction, and you realise you are no longer free, for you no longer have the power to do what you what. You’ve been duped into doing what evil wants, in order to tempt you to renounce your freedom and dignity as children of God, and becomes slaves of Satan. Whether you like it or not, there are only two possible futures for you: either you belong to the Kingdom of God, or you belong to the Kingdom of Evil. And because you are free, a greater freedom than others thanks to your baptism and confirmation, and that you have the means to be strong and remain free thanks to the sacraments of confession and the Eucharist, you are responsible for your choices, and you won’t be able to pass the blame for anything you consciously and voluntarily choose. Of course, you’re level of guilt/responsibility are diminished if you are acting under the influence of coercion, fear, or ignorance.
Conscience is con scienza, with knowledge. And assuming full responsibility for your actions is the first step to being mature and free. The word virtue comes from the Latin root vir, for man. Virtue means manliness or valor, as Adam was supposed to behave.
The four cardinal virtues are: prudence, justice, fortitude and temperance.
Prudence from Latin word prudentia, which means “foresight” or “sagacity”. “intelligence; discretion; practical wisdom to see what is suitable.”
Justice – the just. Law of land or God. For it is the same word in Latin and Italian, but in English we distinguish because those who are just and seek justice, and those who are righteous and seek mercy. Imitate God and be merciful in how you treat others, especially those you consider beneath you in things such as parents’ jobs, money, grades at school, good looks, or sporting abilities.
Fortitude – from Latin fortis, “brave, strong”.
Temperance – Latin temperantia “moderation, sobriety, self-control.”
The three supernatural virtues: Faith (which perfects reason), Hope (which perfects memory/emotions) and Charity (which perfects will).
The 7 gifts of the Holy Spirit: knowledge, understanding, wisdom, fear of the Lord, piety, counsel and fortitude. They are all linked to our capacity to know and share our knowledge.
The Biblical words (Hebrew and Greek) for “sin” are related to archery and literally mean “missing the mark”. Sin is turning away from God, and loving another identity of self which, like the original sin, declares that you want to be your own god. Venial sin damages your relationship with God; mortal sin is serious enough that it breaks with God, to the extent that the Church holds that anyone who dies in a state of mortal sin goes to hell.
The word vice comes from the Latin word vitium, which means “fault”. The word vicious means “full of vice”. Vices are negative habits that dull your intellect (your prudence) and weaken your fortitude, your strength to make right choices. They mostly fall under one of the seven capital sins: pride, anger, envy and avarice (of the spirit) and the three that attack the body: lust, gluttony and sloth.
Ch. 2 – Human Society
[3 Articles: Person/Society – Social Life – Social Justice]
The Magisterium of the Church has spoken often on the ordering of life in society and social justice. Catholic Social Teaching (CST), is a framework that guides the Church’s approach to social, economic, and political issues. It is built upon four foundational principles.
1. Dignity of the Human Person
It is the cornerstone of Catholic social teaching. It asserts that every individual is created in the image and likeness of God, which endows them with inherent worth and rights that must be respected and protected. This principle emphasizes that human life is sacred from conception to natural death, and calls for respect for all individuals, particularly the vulnerable and marginalized.
2. The Common Good
… refers to the social conditions that allow all individuals to reach their full potential and flourish. It encompasses not only individual welfare but also the collective well-being of society. According to this principle, actions should be taken to ensure that everyone has access to basic needs such as education, healthcare, and employment opportunities. The common good requires a commitment to justice and equity in societal structures. This is NOT the greater good, wherein we decide to do whatever benefits the majority, and thus ignores the minority.
3. Solidarity
… emphasizes the interconnectedness of all people and fosters a spirit of unity and mutual support. This principle calls for individuals to recognize their responsibility towards others, advocating for social justice and working against injustices such as poverty, discrimination, and inequality. Solidarity is about standing with those who are suffering and ensuring that everyone’s rights are upheld.
4. Subsidiarity
… advocates for decisions to be made at the most local level possible, promoting the idea that higher levels of authority should only intervene when necessary. This principle supports the empowerment of individuals and communities, encouraging them to take responsibility for their own lives while ensuring that larger institutions do not overreach their bounds.
Ch. 3 – Law & Grace
[3 Articles: Moral Law – Grace & Justification – Church as Mother and Teacher]
The Church’s concept of natural law is a fundamental aspect of Catholic theology and moral philosophy. It posits that there are universal moral principles inherent in human nature, which can be discerned through reason.
Natural law is the moral order established by God, which is accessible to human reason. It is grounded in the eternal law, which reflects God’s wisdom and purpose for creation. As St. Thomas Aquinas articulated, natural law is “nothing else than the rational creature’s participation in the eternal law”. This means that humans, endowed with reason, can discover moral truths that align with their nature and the divine order.
Natural law provides a framework for discerning right from wrong. It suggests that certain actions are inherently good or bad, independent of societal laws or norms. The Church teaches that these moral truths are universal and immutable, applicable to all people regardless of culture or time. It serves as a foundation for both personal ethics and societal laws. For example, prohibitions against murder and theft are rooted in natural law, reflecting a universal understanding of right conduct. This capacity is essential for achieving true happiness and flourishing as individuals and communities.
While natural law is accessible through reason, the Church acknowledges that human understanding can be clouded by sin. Therefore, divine revelation (as found in Scripture) supplements natural law, providing clearer guidance on moral issues where human reason may falter.
The Five Precepts of the Catholic Church are essential guidelines that outline the minimum requirements for Catholics to participate in the life of the Church. These precepts serve as a foundation for the moral and spiritual life of the faithful. Here are the five precepts:
1. Attend Mass on Sundays and Holy Days of Obligation: Catholics are required to participate in the Eucharistic celebration on Sundays and designated holy days, which commemorates significant events in the Christian faith.
2. Confess Your Sins At least Once a Year: The faithful must partake in the Sacrament of Reconciliation at least annually, particularly to prepare for receiving the Eucharist during the Easter season.
3. Receive the Eucharist at Least During the Easter Season: Catholics are obliged to receive Holy Communion at least once a year, ideally during the Easter period, which emphasizes the importance of this sacrament in their spiritual lives.
4. Observe Days of Fasting and Abstinence: The Church requires adherence to specific days of fasting and abstinence as a form of penance and spiritual discipline, primarily during Lent and certain other occasions.
5. Provide for the Needs of the Church: The faithful are called to support the Church’s material needs according to their abilities, which includes financial contributions as well as volunteering time and resources.
These precepts are designed to ensure that Catholics maintain a basic level of spiritual engagement and responsibility within their faith community.
Section 2 – The Ten Commandments
[10 articles]
About our relationship with God
1. I am the Lord your God. You shall have no other gods before Me.
2. You shall not take the name of the Lord your God in vain.
3. Remember to keep holy the Sabbath day.
About our relationship with our Neighbour
4. Honour your father and your mother.
5. You shall not kill.
6. You shall not commit adultery.
7. You shall not steal.
8. You shall not bear false witness against your neighbour.
9. You shall not covet your neighbour’s wife.
10. You shall not covet your neighbour’s goods.
The First Commandment states “I am the Lord your God. You shall have no other gods before Me” (Exodus 20:3).
In today’s world, with materialism, personal ambitions and worldly distractions, many people find themselves caught up in consumer culture, celebrity worship, or the pursuit of success, which are modern forms of idolatry. This commandment encourages individuals to reflect on what they truly value and where their devotion is directed. What takes precedence?
The concept of idolatry has evolved; it is not limited to physical idols but includes superstitious or occult New Age pagan items or practices which apparently bring good luck, or promise to tell your future. This includes our modern-day fascination with magic, in everything from Free Masons to Yoga. You should also be aware of guided meditation or dance courses, especially saying you’ll get in touch with yourself, nature or the universe. Be warned against such words as occult (hidden), gnostic (knowing secret knowledge), transcendental (going beyond sensory experience) and esoteric (the inner circle).
The Second Commandment is in line with the Our Father prayer, “hallowed be thy name”, for it is a grave sin to take God’s name in vain, to curse using his name, to blaspheme or to make promises in his name (which would account to testing him).
Modern examples of blasphemy reflect a diverse range of actions and expressions. Examples of taking the name of Jesus Christ in vain can be seen in various cultural, social, and personal contexts. These instances often reflect a disregard for the sanctity of His name and can manifest in different forms: Expressions like “Oh my God” or “Jesus Christ!” often used in moments of surprise or frustration without any genuine reference to faith or reverence.
Religious Satire and Parody in Cartoons, Films and Television Shows. South Park is a notable example. Andres Serrano created Piss Christ, which submerged a crucifix in urine. Memes and videos on Social Media. Hand gestures (the one eye) and symbols: including the false use of the crucifix or the name, like Madonna. Kanye West’s album titled Yeezus and his claims of being equal to Jesus. Like the Beatles, who said they were bigger than Jesus.
Individuals or groups invoke Jesus’ name to legitimize actions or lifestyles that contradict His teachings. Some televangelists or YouTubers using Jesus’ name as a means to manipulate followers for monetary gain. This exploitation of faith is seen as a serious form of taking His name in vain. Hypocrisy Among Believers. Individuals who identify as Christians but engage in behaviour that contradict Jesus’ teachings—such as supporting abortion—like Joe Biden and nearly every other modern-day politician.
“Let me sing to you, my friends, the song of His love for his vineyard” – Isa 5:1
May he kiss me with the kisses of his mouth—
Your Love is better than wine.
By the scent of Your good ointments,
Your name is ointment poured forth;
this is why the virgins love you.
Draw me after you!
We will run!
The king has brought me into his inner chambers:
We will rejoice and exalt in you.
We will remember your Love more than wine.
Rightly do they love You.
Intro
The Song of Songs – Shir HaShirim – is the song of all songs, the love poem of all love poems, using the same Hebrew phrase as in “king of kings” or “holy of holies” to say this is simply the best. This song speaks not of theology, nor dogma, nor morality; nor does it even mention God directly. It simply speaks of the love between a Bridegroom and his Bride. But Jesus is the Bridegroom, as acknowledged by John the Baptist, who compares his own mission as being his best man. Our Lord also calls Himself the Bridegroom, when referring to his disciples he says “the days will come when the Bridegroom shall be taken away from them, and then they shall fast.” We also have the parable of the 10 virgins waiting for the Bridegroom and the Wedding Feast at Cana as evidence.
Anyone who says that the Song of Songs speaks of human love, in either a romantic or erotic form, has understood little of God and less of his love for us. For just as God is the Alpha and we are made in his image, so our human ideas and expressions of love are, at best a likeness, a reflection of His love. Human romance tries to imitate and poorly fails to capture the great desire, humility, fervour and yes, ecstasy, that the soul experiences when touched by God. This is a song of absolute love, of how the lowly creature is taken to the heights of He who alone is Holy, amid pure and divine revelation, amid the great mystery of God and his love for a holy soul.
May He kiss me with the kisses of His Mouth.
Most translate it as “let him kiss me”, which is an inadequate translation for 2 reasons. First, it changes He from being the subject, he who is the active one, into being passive, the object of my permission; let him, as if the action depending on my power. No, it is May (please, I pray you, let it happen) He (nobody else) kiss (the most intimate gesture) me (my very person) with the kisses (not the words or breath) of His (and nobody else’s) Mouth (fully, and not just with his lips).
Send no more prophets or mystics, no more apostles or priests, not even angels or saints will suffice now. I will be content no more with visions and dreams, I am tired of angelic apparitions, I want neither the kisses of the angels nor the flattery of men. for no one can satisfy my soul now that it has arrived at the point in the journey wherein I desire only God, in and of Himself.
At first, I was granted the privilege of kissing his feet as a sinner, then as I progressed to kissing his hand as his servant, next he kissed my forehead as his friend, but now near the end of the ascent I desire the kiss of his mouth, to seal the union of my soul with my Beloved.
May He kiss me, because I as much as I desire it, I am passive in being kissed and can only hope to receive it when the Bridegroom is ready. And that final kiss of union is with the Trinity, that He the Father kiss me with the kisses (His Spirit) of his Mouth (the Son). This is a great mystery and only those who have been kissed and received the Beatific Vision can understand it, and still fail to explain it beyond: May He kiss me with the kisses of His Mouth.
Your Love is better than wine.
Love here is capital L for dodim, the plural of dod (= Bridegroom). For they are the manifestations of the love of the Bridegroom, which is better than Wine. Wine is repeated 7 times in the Song to express the intoxication in that love that comes from the ecstasy of these mystical manifestations, but the wine, these manifestations, are inferior to his Love. Thus even at Cana when Jesus shared his wine, having kept the best wine to the last moment, it is still inferior to him. So many are lost in fascination with intoxicating mystical experiences, true and false, and they want to stay there, thinking they are already in heaven, which they mistakenly believe to be some Roman Elysium Fields. They fail to leave the wine and the feasting and follow the Beloved to his Cross.
By the scent of Your good ointments
The scent is the same root as spirit. This scent of the invisible Spirit is better than the intoxicating wine, it is a deeper reminder of your presence. Like when you roll over in the morning after your spouse has risen and you delight in their scent still present on their pillow.
Your name is ointment poured forth;
The Name, from the oil poured out, Messiah in Hebrew and Christ in Greek, the anointed one, anointed in oil, poured out on the name that is Jesus. From the delights of the mystical wine, to perfume left by his presence to the oil of his Name is a progression in the mystical life.
First, the intoxication of the senses and even the spirit in a direct reaction to the caresses in immediate consolation. They are intense and sensual but fade quickly when the moment has passed.
Second, the calmer but longer deeper and longer-lasting effect of the scent, which goes beyond the sensual and caresses the memory with thoughts and feelings of love, long after the Beloved is no longer present.
And thirdly, even deeper is the loving effect of the name of the Beloved, his identity and what he means to me, which remains forever.
this is why the virgins love you.
The maidens (which is Hebrew also means virgins) are those souls who are the good virgins who wait for the Bridegroom and keep the oil of their lamps ready for when he comes. But this is also the final fruit of my union with God – I must inspire others to love him. And that is why I include these other souls in the next verse
Draw me after you! We will run!
For I want others to follow in my example and run with me after Him. I would become a living sign and instrument of his love, I am a gong that no longer clangs, empty of love, my mouth no longer speaks of myself or teachings, rather my heart is a gong that rings out in joy and my mouth urges you, come follow him.
I will guide you safely, for unlike false teachers or pseudo mystical guides; they follow a book or a theory or a practice they have learned, and then use it to mislead others and seek to be reimbursed or be acknowledged as teachers and wise sages. I will guide you along the path I have walked myself. And I will tell you from the start that it leads to the Cross; and I will tell you not to worry that the journey is long, or that most times they will not run, except into error, and that you will have to walk or even crawl; and there will be times when you will stop and maybe even turn back to the distractions of the world and the temptations and false promises of the enemy.
Draw me after you, Beloved, for I am too weak to follow by my own strength, for though I am willing, I am also unable to do so without your grace. Draw me towards holiness, for too often have I run after other sinful adventures, as you reminded me through Jeremiah (2:25): “you said, I love foreigners and want to run after them!”
Let us run, you and I. Alone I can barely crawl or drag myself forward in sanctity, but with you, I can run. And though I say draw me, it is never an imposition forced on me against my will. Doing the will of the Father does not annihilate my nor cancel the free will you gave you, for that would be the error that I become absorbed to become part of you, which would make me your slave in bondage. No, I willingly choose to follow in your steps, because I am attracted by you, drawn by memories of your wine, the scent of your presence, and I willingly follow in your footsteps, even now, when I know it leads to the Cross.
So through Jeremiah you say “I have appeared to you from afar. I have loved you with an everlasting love, and this is why I draw you with loving-kindness” (Jer 31:3). And in Hosea you say “I lead them with reins of kindness, with a leash of love” (Hos 11:4). And through the beloved apostle John you say “When I am lifted up from the earth, I will draw all men to myself” (Jn 12:32).
What matters is to want to be drawn, and then to allow yourself to be drawn. Not to grasp God, but to allow yourself to be grasped.
The King has brought me into his inner chambers
Teresa of Avila describes the progress in the mystical life as going deeper without the various chambers of the interior castle. And once again it is the King who has brought me. His is the initiative and the power. I cannot enter by myself. The only way I can enter is by invitation. And the only way to get an invitation is to attract him by living a secret and silent, holy life of prayer, sacrifice and virtue. The king of the eternal kingdom of God has brought me into not only his palace, but into his own private and secret chambers, with hidden treasures, kept under lock and key.
We will rejoice and exalt in you.
We will remember your love more than wine.
How right it is to love you
for when you enter into the King’s inner chamber and receive the beatific vision – this is God, the Creator, more than a relationship of love it is one of duty, of a subject to my king, of a mere creation to my creator.
And Yet listen to his stupendous words in Hosea: in that day I will espouse thee to me for ever, and I will espouse thee to me in justice and judgement, and in mercy and in commiserations. And I will
espouse thee to me in faith, and thou shalt know that I am the Lord, your God. Amen