A Deo et Rege

My first contribution on Benedict XVI’s newest encyclical to the Per Christum blog Spe Salvi roundtable:
As I read through the Holy Father’s recent encyclical, my thoughts kept returning to the connection between hope and humility. Benedict consistently contrasts the philosophers, scientists, and activists who want to build the kingdom of God through technology and human progress with the humble saints of the Church who succeeded, in their lives and in their deaths, as a witness to the real meaning of hope. Outcasts know hopelessness so well that they are uniquely disposed to zealously embrace hope and just as eagerly share it with the world. Even those who are in positions of power and wealth and status need hope too, as Benedict points out, but it requires us to recognize that we are “living without hope and without God in the world.” Sometimes those of us who are rich or even “comfortable” have just the right number of toys, institutional affiliations, and reasons for optimism that we can put aside that nagging voice telling us that maybe something greater exists: the love of God and the coming of a life that is “truly” life. This is the great hope that we have as Christians, but are we humble enough to truly embrace it?

I ordered a couple of books recently. The first, which arrived yesterday is the The Ignatius Bible: Revised Standard Version - Second Catholic Edition. It is essentially the text of the RSV with some changes to make it more Catholic. For example, Mary is addressed as "full of grace" instead of "O Favored One" at the Annunciation. Another example is "brothers" of Jesus are translated as "brethren." And the word "who" is used of the Holy Spirit instead of "which." These are all good changes from a Catholic standpoint. This version differs from the first edition in that it has removed all archaic language and made some Old Testament changes (e.g. "young woman" in Isaiah 7:14 is now "virgin" although I haven’t found any other examples yet).

The second book, which I’m still waiting on, is the Compendium of the Catechism of the Catholic Church, which simplifies the larger catechism into a question and answer format. I am very excited about reading this. I hope it will make the Faith more accessible, especially to those in Catholic schools, PSR programs, and RCIA classes. Once I get it (come on amazon!), I’ll let everyone know what I think.

First, I want to thank all of you for your prayers. I don’t like to draw attention to my ailments, but I want to thank  Carmel for asking for prayers. I am recovering well, but need to go back for more surgery in a few weeks. I will keep you posted.

Second, I want to recommend a great early Christian writing: The Epistle to Diognetus. It is a beautiful letter written by an unknown early Christian somewhere between the late first century and the mid second century. I always recommend this letter to people starting to read the Fathers for the first time because it’s beautifully written, is fairly short, and the writer knew the apostles. I encourage everyone to read this beautiful letter, an excerpt of which I’ve included here:

They [Christians] dwell in their own countries, but only as
sojourners; they bear their share in all things as
citizens, and they endure all hardships as strangers.
Every foreign country is a fatherland to them, and
every fatherland is foreign.

They marry like all other men and they beget
children; but they do not cast away their offspring.

They have their meals in common, but not their
wives.

They find themselves in the flesh, and yet they
live not after the flesh.

Their existence is on earth, but their
citizenship is in heaven.

They obey the established laws, and they
surpass the laws in their own lives.

They love all men, and they are persecuted by
all.

They are ignored, and yet they are condemned.

They are put to death, and yet they are endued with
life.

They are in beggary, and yet they make many
rich. They are in want of all things, and yet they
abound in all things.

They are dishonoured, and yet they are
glorified in their dishonour. They are evil spoken of,
and yet they are vindicated.

They are reviled, and they bless; they are
insulted, and they respect.

Source: Early Christian Writings (tr. J.B. Lightfoot)

Since anything put out by the Vatican isn’t light reading, I’ve decided to post in parts. This represents Part I. It represents both summary and commentary. The document can be found here.

——

I think the key to understanding the new encyclical is in the introduction where the Holy Father states his intentions: "…I wish my new encyclical to speak of the love which God lavishes upon us and which we in turn must share with others." Thus, Pope Benedict is writing about the very basis of Christian ethics: love of God and love of others. However, like in sports, where sometimes it’s vitally important to remind the team of the fundamentals, Benedict’s newest encyclical encourages the faithful to examine and embrace the fundamentals of our Catholic life.

One major reason we need to return to the "fundamentals" as a Church, is because society at large has seriously lost track of them. I think it’s safe to say that from a Christian standpoint, secular culture has no clue about what love is. Benedict sets up this discussion by first addressing the differences among the Greek words for love: eros, philos, and agape. (note: I’m not going to discuss the linguistic merit of this, but prefer like Benedict to stick with the philosophical issues behind the words). Basically the first is erotic love, the second is a love of friendship, and the third is a sacrificial, unselfish love.

Benedict notes that the Church has been accused of being against erotic love. This is a justification that isn’t totally without merit. However, Benedict looks at eros in a typically Catholic way. Eros as practiced in fertility cults, that is as an overpowering of the reason by "divine madness" in order to experience supreme happiness, is naturally to be rejected. The Pope rightly points out that this way of "loving" is in reality exploitation and a degradation of man (and I would add God). However, should we reject eros? According to Benedict, the answer is a resounding "no." Essentially, we need to discipline and purify it. And then, in a Catholic context, eros can be legitimately described as "a certain foretaste of the pinnacle of our existence, of that beatitude for which our whole being yearns." So, what does this Catholic eros look like?

Eros rightly implies a relationship between love and God, since love promises eternity. However, this can’t be merely giving in to instinctual urges. Rather it requires growth in maturity, purification and renunciation. Simply giving in to bodily urges denies the truth that humans are both body and soul. Neither the spirit nor the body can alone love. Since man is one, both dimensions must be truly united in love for him to truly attain "his full stature." It is only in this context of unity that eros is able to "attain its authentic grandeur."

Sadly, our culture at large sees eros only in sexual terms, exalting and isolating the body apart from the soul. Benedict notes that this has turned sex and people into commodities to be exploited. Our bodies and sexual acts are no longer a "vital expression of our whole being" but are seen as purely biological. Benedict sees eros as something that can lead us to closer union with God, but only in "a path of ascent, renunciation, purification, and healing." Many will ask, "what does this look like?" Fortunately, the Holy Father fills us in.

In the biblical book The Song of Songs, the Hebrew word for love first used is dodim which implies an insecure, searching love. It is then replaced by the word ahaba which reflects an unselfish love. The same is true of the Christian life, where love may start as selfish, but must yield to a love that "seeks the good of the beloved" and "is ready, and even willing, for sacrifice." As love grows and is purified, it becomes, both exclusive (to one particular person) and eternal (forever). In this way, the Pope provides us with one of the most beautiful quotes of the whole encyclical:

love is indeed ecstasy, not in the sense of a moment of intoxication, but rather as a journey, an ongoing exodus out of the closed inward-looking self towards its liberation through self-giving and thus towards authentic self-discovery and indeed the discovery of God. (emphasis mine)

This very path was first blazed by our Lord in his Cross and Resurrection.

Benedict next discusses how some have made a sharp distinction between the Christian agape as descending, oblative love and the worldly eros as ascending covetous love. However, he argues that we cannot separate the two loves or we’d risk detaching ourselves from the authentic human existence. Even while eros is still selfishly oriented, it still nonetheless gradually grows and leads to an unselfish love. A Christian can never seek one love or the other because we cannot always simply give, but also must be able to receive love (as a gift).

So, love is essentially a united reality with different dimensions. Although some dimensions may be more evident at different times, to separate them creates an impoverished way of loving. We can’t remove eros because it is a part of human existence. To suppress it completely would be to the detriment of "the whole man." This continues Benedict’s theme of the unity of man and of love.

Love is perfectly shown through God who loves with a personal and elective love. God chose Israel and loves her, but for the eventual healing of all peoples. God’s love is eros and agape. God uses metaphors for erotic love to describe his relationship with his people and yet condemns pagan sexual practices as well. Eros is thus descriptive of God’s love, but only in the purified sense spoken of earlier. God’s eros for humans is also completely agape, something we should no doubt strive towards as humans. It is also an essentially forgiving love, one that culminates in the Incarnation and the Cross. In addition, the Logos, apart from metaphysical images, is a lover with all the passion of true love. However, this eros love is perfectly purified to be one with agape. Our relationship with God is one of love, not by entering into some formless ecstasy, but by entering into a unity with God where we become fully one with God, but remain human and God remains God.

As humans we also feel a need to become one with others, specifically the need for a man and a woman to enter into communion with each other to become complete. Eros as the desire for man to become complete by marriage is inherent in his nature. This love is exclusive and definitive and becomes the "icon of the relationship between God and his people and vice versa."

Benedict asserts that God’s love is best shown through Jesus Christ. The divine eros goes in search of God’s lost sheep. This is a part of God’s very being: his seeking out of his people in love. Only from the pierced side of Jesus Christ who sought his sheep with a total love can the truth of love be contemplated. This is the path our life and love must take. Jesus also gives of himself in the Eucharist. It’s not merely standing in God’s presence, but a complete union with God through the Body and Blood of Jesus. We now can speak of a mysticism grounded in God’s love by coming down to us.

Love of God always leads, however, to love of others. We cannot be unified with Jesus Christ and not seek union with all those receiving his Body and Blood. Communion implies going outside of ourselves. We cannot separate issues of morality and love from the Eucharist. As the Pope so ably puts it, "Worship itself, Eucharistic communion, includes the reality both of being loved and of loving others in turn." We are called to love our neighbor and our neighbor is now defined as everyone! Love of God is so connected to love of others that Jesus identifies himself with those in need. "In the least of the brethren we find Jesus himself, and in Jesus we find God." As Benedict has been expressing all along, love is unified.

Love of God is not merely abstract, but is experienced, especially in his people, the Sacraments, and in a special way, the Eucharist. In this way, love is most certainly NOT a sentiment. Benedict correctly notes that "sentiments come and go." Love is not temporary, but a process that is never finished, one that engages the whole man, including our will and intellect. Love is not something we merely should do to be obedient, but one that comes from our own will, based on the present love of God. In fact, we cannot fully love our neighbor without first encountering God intimately. This allows us to see others from the perspective, not of ourselves, but of Jesus. This love goes beyond a pious love because we should love, but should become a real love of others grounded in a real love for God. And this love needs the encounter with the Eucharistic Lord to truly branch out to love of neighbor.

I will comment on the rest later, but want to make a few points. Benedict has started his papacy on a strong note with this encyclical. I have no doubt that most who read it will find it to be edifying in many ways. The Catholic Church is often accused by many people of simply telling the faithful what not to do. While the Church certainly needs to emphasize right and wrong in a negative sense, I think this encyclical goes a long way in explaining the Catholic Church’s positive theology of love, morality, and justice. This encyclical reaffirms Catholic teaching that all love, whether of God, spouse, or neighbor is unified and grounded in the "always seeking" love of God.

Crossposted to Per Christum

I have started reading the Pope’s new encyclical Deus Caritas Est. I will give my thoughts on it when I’m finished. As with any writing coming from the Vatican, especially by one so theologically astute as Benedict XVI, it may take awhile to read carefully. So far think that the encyclical is a an excellent teaching on love, a theme which is often completely twisted in culture and sometimes the Church.

Update for those coming via an aggregator: My thoughts (part I) are here.

Or at least it should be. I’m referring once again to Benedict XVI’s The Spirit of the Liturgy. Heck, it should be required reading for liturgists, Church architects, Church artists, etc. Although the Catholic Church isn’t the worst offender with regard to music (non-denominational groups tend to have that honor), we certainly need a revival of the old music coupled with new songs that are written with a greater understanding of  what sacred music really is. For Benedict XVI, this answer lies in the logos. He writes (emphasis mine):

Not every kind of music can have a place in Christian worship. It has its standards, and that standard is the Logos. If we want to know whom we are dealing with, the Holy Spirit or the unholy spirit, we have to remember that it is the Holy Spirit who moves us to say, "Jesus is Lord" (1 Cor 12:3). The Holy Spirit leads us to the Logos, and he leads us to a music that serves the Logos as a sign of the sursum corda, the lifting up of the human heart. Does it integrate man by drawing him to what is above or does it cause his disintegration into formless intoxication or mere sensuality? That is the criterion for a music in harmony with the logos, a form of that logike latreia (reason-able, logos-worth worship)…

Pope Benedict XVI on the Reservation of the Blessed Sacrament (From The Spirit of the Liturgy)

For this Presence [of our Lord in the Blessed Sacrament] has the effect, of course, of keeping the Eucharist forever in church (the building). The church never becomes a lifeless space, but is filled with the presence of the Lord, which comes out of the [Eucharistic] celebration, leads us into it, and always makes us participants in the cosmic Eucharist. What men of faith have not experienced this? A church without the Eucharistic presence is somehow dead even when it invites people to pray. But a church in which the eternal light is burning before the tabernacle is always alive, is always something more than a building made of stones. In this place the Lord is always waiting for me, calling me, wanting to make me "Eucharistic." In this way he prepares me for the Eucharist, sets me in motion toward his return.

Image from Resources for Catholic Educators

Reading the The Spirit of the Liturgy by Pope Benedict XVI has really been an enlightening experience. I don’t think I’ll ever look at the mass the same again. I am only up to page 60, but it is, for this lover of theology and liturgy, a real page turner.

I’m particularly impressed by his comments on the role of time in the liturgy. He mentions the three stages of liturgy. The first is "the eternal is embodied in the once for all." In other words, the events of the past, like the cross, are not merely historical events, but self giving acts that transcend time. The second stage is "the entry of the eternal into our present moment in the liturgical action." In the liturgy we are "caught up and made contemporary with the Paschal mystery of Christ." The third stage "is the desire of the eternal to take hold of the worshiper’s life and ultimately of all historical reality." Benedict elaborates on this idea by noting that "we are incorporated into the great historical process by which the world moves toward the fulfillment of God being ‘all in all’" To put it differently, "past, present and future interpenetrate and touch upon eternity." This book is great!

…universality is an essential feature of Christian worship. It is the worship of an open heaven. It is never just an event in the life of a community that finds itself in a particular place. No, to celebrate the Eucharist means to enter into the openness of a glorification of God that embraces both heaven and earth, an openness effected by the Cross and Resurrection. Christian liturgy is never just an event organized by a particular local Church. Mankind’s movement towards Christ meets Christ’s movement towards men. He wants to unite mankind and bring about the one Church, the one divine assembly, of all men. Everything, then, comes together: the horizontal and the vertical, the uniqueness of God and the unity of mankind, the communion of all who worship in spirit and in truth.

From The Spirit of the Liturgy by Pope Benedict XVI

The May Magnificat by Gerald Manley-Hopkins

May is Mary’s month,
and I
Muse at that and wonder why:

Her feasts follow reason,

Dated due to season -

Candlemas, Lady Day;

But the Lady Month, May,

Why fasten that upon her,

With a feasting in her honor?

Is it only its being brighter

Than the most are must delight her?

Is it opportunest

And flowers finds soonest?

Ask of her, the mighty mother:

Her reply puts this other

Question: What is Spring? -

Growth in every thing -

Flesh and fleece, fur and feather,

Grass and greenworld all together;

Star-eyed strawberry-breasted

Throstle above her nested

Cluster of blue eggs thin

Forms and warms the life within;

And bird and blossom swell

In sod or sheath or shell.

All things rising, all things sizing

Mary sees, sympathising

With that world of good,

Nature’s motherhood.

Their magnifying of each its kind

With delight calls to mind

How she did in her stored

Magnify the Lord.

Well but there was more than this:

Spring’s universal bliss

Much, had much to say

To offering Mary May.

When drop-of-blood-and-foam-dapple

Bloom lights the orchard-apple

And thicket and thorp are merry

With silver-surfèd cherry

And azuring-over greybell makes

Wood banks and brakes wash wet like lakes

And magic cuckoocall

Caps, clears, and clinches all -

This ecstasy all through mothering earth

Tells Mary her mirth till Christ’s birth

To remember and exultation

In God who was her salvation.

I believe this is in the public domain now. Source: University of Dayton

Photo of the Virgin Mary by Jonathan Bennett (from the National Shrine)

Pope Paul VI made some excellent points in Humanae Vitae about married love.
Essentially married love is fully human, total, faithful, and fertile. In
today’s society, and sadly even among some Christian groups, such a position is
radical. And radically needed.

From Humanae Vitae
(emphases mine):

[Married] love is above all fully human, a compound of sense and spirit. It is not, then,
merely a question of natural instinct or emotional drive. It is also, and above
all, an act of the free will, whose trust is such that it is meant not only to
survive the joys and sorrows of daily life, but also to grow, so that husband
and wife become in a way one heart and one soul, and together attain their
human fulfillment.

It is a love which is total—that very special form of personal friendship in which
husband and wife generously share everything, allowing no unreasonable
exceptions and not thinking solely of their own convenience. Whoever really
loves his partner loves not only for what he receives, but loves that partner
for the partner’s own sake, content to be able to enrich the other with the
gift of himself.

Married love is also faithful and exclusive of all other, and this until death. This is
how husband and wife understood it on the day on which, fully aware of what
they were doing, they freely vowed themselves to one another in marriage.
Though this fidelity of husband and wife sometimes presents difficulties, no
one has the right to assert that it is impossible; it is, on the contrary,
always honorable and meritorious. The example of countless married couples
proves not only that fidelity is in accord with the nature of marriage, but
also that it is the source of profound and enduring happiness.

Finally, this love is fecund [i.e. fertile]. It is not confined wholly to the loving
interchange of husband and wife; it also contrives to go beyond this to bring
new life into being. "Marriage and conjugal love are by their nature
ordained toward the procreation and education of children. Children are really
the supreme gift of marriage and contribute in the highest degree to their
parents’ welfare.

St. Bernard of Clairvaux from Commentary on the Song of Songs, Sermon 3:

To you, Lord Jesus, how truly my heart has said: "My face looks to you. Lord, I do seek your face." In the dawn you brought me proof of your love, in my first approach to kiss your revered feet you forgave my evil ways as I lay in the dust. With the advancement of the day you gave your servant reason to rejoice" when, in the kiss of the hand, you imparted the grace to live rightly. And now what remains, O good Jesus, except that suffused as I am with the fullness of your light, and while my spirit is fervent, you would graciously bestow on me the kiss of your mouth, and give me unbounded joy in your presence. Serenely lovable above all others, tell me where will you lead your flock to graze, where will you rest it at noon?" Dear brothers, surely it is wonderful for us to be here, but the burden of the day calls us elsewhere. These guests, whose arrival has just now been announced to us, compel me to break off rather than to conclude a talk that I enjoy so much. So I go to meet the guests, to make sure that the duty of charity, of which we have been speaking, may not suffer neglect, that we may not hear it said of us: "They do not practice what they preach." Do you pray in the meantime that God may accept the homage of my lips for your spiritual welfare, and for the praise and glory of his name.

Source: Glorify His Name

Happy Mother’s Day to all mothers, especially my own! As a Catholic, I also have the Blessed Virgin Mary as my mother too. Happy Mother’s Day to her as well. On this Mother’s Day, I leave you with some excerpts from the Second Vatican Council’s Dogmatic Constitution on the Church (Lumen Gentium) on the Blessed Virgin Mary.

The predestination of the Blessed Virgin as Mother of God was
associated with the incarnation of the divine word: in the designs of
divine Providence she was the gracious mother of the divine Redeemer here
on earth, and above all others and in a singular way the generous
associate and humble handmaid of the Lord. She conceived, brought forth,
and nourished Christ, she presented him to the Father in the temple,
shared her Son’s sufferings as he died on the cross. Thus, in a wholly
singular way she cooperated by her obedience, faith, hope and burning
charity in the work of the Savior in restoring supernatural life to
souls. For this reason she is a mother to us in the order of grace.

This motherhood of Mary in the order of grace continues
uninterruptedly from the consent which she loyally gave at the
Annunciation and which she sustained without wavering beneath the cross,
until the eternal fulfillment of all the elect. Taken up to heaven she
did not lay aside this saving office but by her manifold intercession
continues to bring us the gifts of eternal salvation.[15] By her maternal
charity, she cares for the brethren of her Son, who still journey on
earth surrounded by dangers and difficulties, until they are led into
their blessed home. Therefore the Blessed Virgin is invoked in the Church
under the titles of Advocate, Helper, Benefactress, and Mediatrix.[16]
This, however, is so understood that it neither takes away anything from
nor adds anything to the dignity and efficacy of Christ the one
Mediator.

No creature could ever be counted along with the Incarnate Word and
Redeemer; but just as the priesthood of Christ is shared in various ways
both by his ministers and the faithful, and as the one goodness of God is
radiated in different ways among his creatures, so also the unique
mediation of the Redeemer does not exclude but rather gives rise to a
manifold cooperation which is but a sharing in this one source.

The Church does not hesitate to profess this subordinate role of Mary,
which it constantly experiences and recommends to the heartfelt attention
of the faithful, so that encouraged by this maternal help they may the
more closely adhere to the Mediator and Redeemer.

By reason of the gift and role of her divine motherhood, by which she
is united with her Son, the Redeemer, and with her unique graces and
functions, the Blessed Virgin is also intimately united to the Church. As
St. Ambrose taught, the Mother of God is a type of the Church in the
order of faith, charity, and perfect union with Christ. For in the
mystery of the Church, which is itself rightly called mother and virgin,
the Blessed Virgin stands out in eminent and singular fashion as exemplar
both of virgin and mother. Through her faith and obedience she gave
birth on earth to the very Son of the Father, not through the knowledge
of man but by the overshadowing of the Holy Spirit, in the manner of a
new Eve who placed her faith, not in the serpent of old but in God’s
messenger without wavering in doubt. The Son whom she brought forth is
he whom God placed as the first born among many brethren (Rom. 8:29),
that is, the faithful, in whose generation and formation she cooperates
with a mother’s love.

The Church indeed contemplating her hidden sanctity, imitating her
charity and faithfully fulfilling the Father’s will, by receiving the
word of God in faith becomes herself a mother. By preaching and baptism
she brings forth sons, who are conceived of the Holy Spirit and born of
God, to a new and immortal life. She herself is a virgin, who keeps in
its entirety and purity the faith she pledged to her spouse. Imitating
the mother of her Lord, and by the power of the Holy Spirit, she keeps
intact faith, firm hope and sincere charity.

But while in the most Blessed Virgin the Church has already reached
that perfection whereby she exists without spot or wrinkle (cf. Eph.
5:27), the faithful still strive to conquer sin and increase in holiness.
And so they turn their eyes to Mary who shines forth to the whole
community of the elect as the model of virtues. Devoutly meditating on
her and contemplating her in the light of the Word made man, the Church
reverently penetrates more deeply into the great mystery of the
Incarnation and becomes more and more like her spouse. Having entered
deeply into the history of salvation, Mary, in a way, unites in her
person and re-echoes the most important doctrines of the faith: and when
she is the subject of preaching and worship she prompts the faithful to
come to her Son, to his sacrifice and to the love of the Father. Seeking
after the glory of Christ, the Church becomes more like her lofty type,
and continually progresses in faith, hope and charity, seeking and doing
the will of God in all things. The Church, therefore, in her apostolic
work too, rightly looks to her who gave birth to Christ, who was thus
conceived of the Holy Spirit and born of a virgin, in order that through
the Church he could be born and increase in the hearts of the faithful.
In her life the Virgin has been a model of that motherly love with which
all who join in the Church’s apostolic mission for the regeneration of
mankind should be animated.

Images of Our Lady of All Nations and Our Mother of Perpetual Help, believed to be in the public domain, from St. Charles Borromeo Church Image Gallery

Document Source: RC.Net

Chuck, David, Carmel, and the priests at Catholic Ragemonkey also make the Mary/Mother’s Day connection (or something close to it). Visit their excellent posts.

"Let him kiss me with kisses of his mouth" (Song of Songs 1:2, NAB)

St. Bernard of Clairvaux from Commentary on the Song of Songs, Sermon 2

But he, the one whom they proclaim, let him speak to me, let him kiss me with the kiss of his mouth. I have no desire that he should approach me in their person, or address me with their words, for they are a watery darkness, a dense cloud; rather in his own person let him kiss me with the kiss of his mouth; let him whose presence is full of love, from whom exquisite doctrines flow in streams, let him become a spring inside me, welling up to eternal life. Shall I not receive a richer infusion of grace from him whom the Father has anointed with the oil of gladness above all his rivals, provided that he will bestow on me the kiss of his mouth? For his living, active word is to me a kiss, not indeed an adhering of the lips that can sometimes belie a union of hearts, but an unreserved infusion of joys, a revealing of mysteries, a marvelous and indistinguishable mingling of the divine light with the enlightened mind, which, joined in truth to God, is one spirit with him.

Source: Glorify His Name

St. Bernard of Clairvaux from Commentary on the Song of Songs (Sermon 1):

We must conclude then it was a special divine impulse that inspired these songs of his that now celebrate the praises of Christ and his Church, the gift of holy love, the sacrament of endless union with God. Here too are expressed the mounting desires of the soul, its marriage song, an exultation of spirit poured forth in figurative language pregnant with delight. It is no wonder that like Moses he put a veil on his face, equally resplendent as it must have been in this encounter, because in those days few if any could sustain the bright vision of God’s glory. Accordingly, because of its excellence, I consider this nuptial song to be well deserving of the title that so remarkably designates it, the Song of Songs, just as he in whose honor it is sung is uniquely proclaimed King of kings and Lord of lords.

Source: Glorify His Name