Chapter XI.

Of the attainment of this perfection of love only at the resurrection

What of the souls already released from their bodies? We believe that they are overwhelmed in that vast sea of eternal light and of luminous eternity. But no one denies that they still hope and desire to receive their bodies again: whence it is plain that they are not yet wholly transformed, and that something of self remains yet unsurrendered. Not until death is swallowed up in victory, and perennial light overflows the uttermost bounds of darkness, not until celestial glory clothes our bodies, can our souls be freed entirely from self and give themselves up to God. For until then souls are bound to bodies, if not by a vital connection of sense, still by natural affection; so that without their bodies they cannot attain to their perfect consummation, nor would they if they could. And although there is no defect in the soul itself before the restoration of its body, since it has already attained to the highest state of which it is by itself capable, yet the spirit would not yearn for reunion with the flesh if without the flesh it could be consummated.

And finally, ‘Right dear in the sight of the Lord is the death of His saints’ (Ps. 116.15). But if their death is precious, what must such a life as theirs be! No wonder that the body shall seem to add fresh glory to the spirit; for though it is weak and mortal, it has availed not a little for mutual help. How truly he spake who said, ‘All things work together for good to them that love God’ (Rom. 8.28). The body is a help to the soul that loves God, even when it is ill, even when it is dead, and all the more when it is raised again from the dead: for illness is an aid to penitence; death is the gate of rest; and the resurrection will bring consummation. So, rightly, the soul would not be perfected without the body, since she recognizes that in every condition it has been needful to her good.

The flesh then is a good and faithful comrade for a good soul: since even when it is a burden it assists; when the help ceases, the burden ceases too; and when once more the assistance begins, there is no longer a burden. The first state is toilsome, but fruitful; the second is idle, but not monotonous: the third is glorious. Hear how the Bridegroom in Canticles bids us to this threefold progress: ‘Eat, O friends; drink, yea, drink abundantly, O beloved’ (Cant. 5.1). He offers food to those who are laboring with bodily toil; then He calls the resting souls whose bodies are laid aside, to drink; and finally He urges those who have resumed their bodies to drink abundantly. Surely those He styles ‘beloved’ must overflow with charity; and that is the difference between them and the others, whom He calls not ‘beloved’ but ‘friends’. Those who yet groan in the body are dear to Him, according to the love that they have; those released from the bonds of flesh are dearer because they have become readier and abler to love than hitherto. But beyond either of these classes are those whom He calls ‘beloved’: for they have received the second garment, that is, their glorified bodies, so that now nothing of self remains to hinder or disturb them, and they yield themselves eagerly and entirely to loving God. This cannot be so with the others; for the first have the weight of the body to bear, and the second desires the body again with something of selfish expectation.

At first then the faithful soul eats her bread, but alas! in the sweat of her face. Dwelling in the flesh, she walks as yet by faith, which must work through love. As faith without works is dead, so work itself is food for her; even as our Lord saith, ‘My meat is to do the will of Him that sent Me’ (John 4.34). When the flesh is laid aside, she eats no more the bread of carefulness, but is allowed to drink deeply of the wine of love, as if after a repast. But the wine is not yet unmingled; even as the Bridegroom saith in another place, ‘I have drunk My wine with My milk’ (Cant. 5.1). For the soul mixes with the wine of God’s love the milk of natural affection, that is, the desire for her body and its glorification. She glows with the wine of holy love which she has drunk; but she is not yet all on fire, for she has tempered the potency of that wine with milk. The unmingled wine would enrapture the soul and make her wholly unconscious of self; but here is no such transport for she is still desirous of her body. When that desire is appeased, when the one lack is supplied, what should hinder her then from yielding herself utterly to God, losing her own likeness and being made like unto Him? At last she attains to that chalice of the heavenly wisdom, of which it is written, ‘My cup shall be full.’ Now indeed she is refreshed with the abundance of the house of God, where all selfish, carking care is done away, and where, for ever safe, she drinks the fruit of the vine, new and pure, with Christ in the Kingdom of His Father (Matt. 26.29).

It is Wisdom who spreads this threefold supper where all the repast is love; Wisdom who feeds the toilers, who gives drink to those who rest, who floods with rapture those that reign with Christ. Even as at an earthly banquet custom and nature serve meat first and then wine, so here. Before death, while we are still in mortal flesh, we eat the labors of our hands, we swallow with an effort the food so gained; but after death, we shall begin eagerly to drink in the spiritual life and finally, reunited to our bodies, and rejoicing in fullness of delight, we shall be refreshed with immortality. This is what the Bridegroom means when He saith: ‘Eat, O friends; drink, yea, drink abundantly, O beloved.’ Eat before death; begin to drink after death; drink abundantly after the resurrection. Rightly are they called beloved who have drunk abundantly of love; rightly do they drink abundantly who are worthy to be brought to the marriage supper of the Lamb, eating and drinking at His table in His Kingdom (Rev. 19.9; Luke 22.30). At that supper, He shall present to Himself a glorious Church, not having spot, or wrinkle, or any such thing (Eph. 5.27). Then truly shall He refresh His beloved; then He shall give them drink of His pleasures, as out of the river (Ps. 36.8). While the Bridegroom clasps the Bride in tender, pure embrace, then the rivers of the flood thereof shall make glad the city of God (Ps. 46.4). And this refers to the Son of God Himself, who will come forth and serve them, even as He hath promised; so that in that day the righteous shall be glad and rejoice before God: they shall also be merry and joyful (Ps. 68.3). Here indeed is appeasement without weariness: here never-quenched thirst for knowledge, without distress; here eternal and infinite desire which knows no want; here, finally, is that sober inebriation which comes not from drinking new wine but from enjoying God (Acts 2.13). The fourth degree of love is attained for ever when we love God only and supremely, when we do not even love ourselves except for God’s sake; so that He Himself is the reward of them that love Him, the everlasting reward of an everlasting love.