The Kiss Of Wisdom

Osculetur me osculo oris sui... Vos quoque, ut caute in arcanis sensibus pedem figatis, mementote semper, quod sapiens admonet: Altiora, inquit, te ne quaesieris, et fortiora te ne scrutans fueris. In spiritu ambulate in illis, et non in sensu proprio. Doctrina Spiritus non curiositatem acuit, sed charitatem accendit. Merito proinde sponsa, quem diligit anima sua inquirens, non se suae carnis sensibus credit, non curiositatis humanae inanibus ratiociniis acquiescit; sed petit osculum, id est Spiritum sanctum invocat, per quem accipiat simul et scientiae gustum, et gratiae condimentum. Et bene scientia, quae in osculo datur, cum amore recipitur; quia amoris indicium osculum est. Scientia ergo quae inflat, cum sine charitate sit, non procedit ex osculo. Sed nec qui zelum Dei habent, et non secundum scientiam, sibi ullatenus arrogent illud. Utrumque enim munus simul fert osculi gratia, et agnitionis lucem, et devotionis pinguedinem. Est quippe Spiritus sapientiae et intellectus, qui instar apis ceram portantis et mel, habet omnino et unde accendat lumen scientiae, et unde infundat saporem gratiae. Neuter ergo se osculum percepisse putet, sive qui veritatem intelligit, nec diligit; sive qui diligit, nec intelligit. Sane in osculo isto nec error locum habet, nec tepor. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo VIII, Quomodo per osculum oris Dei significatur Spiritus Sanctus Source: Migne PL 183.812d-813b

Let him kiss me with the kiss of his mouth... 1 You also, if you would prudently fix your foot in the understanding of the mysteries, should always remember what the wise man warns, 'Do not seek after things too high, nor grapple with things that are too difficult.' 2 You must walk in the Spirit in these things and not according to your own mind. The teaching of the Spirit does not sharpen curiosity but it inspires love. Rightly, then, the bride, seeking him whom her heart loves, does not trust the corporeal senses, nor does she give herself to the inane thoughts of human curiosity, but she asks for a kiss, that is, she calls upon the Holy Spirit, through whom she receives, at the same time, the taste of knowledge and the seasoning of grace. And well it is that the knowledge given in the kiss is received with love, since the kiss is the mark of love. Therefore the knowledge that puffs up, since it lacks love, does not come from the kiss. 3 Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to it. The favour of the kiss bears a twofold gift, the light of knowledge and the fervour of devotion. He is in truth the Spirit of wisdom and understanding, who, like the bee carrying its burden of wax and honey, has the power both of kindling the light of knowledge and infusing the delicious fragrance of grace. Therefore no one should think they have been given the kiss, who knows the truth and does not love, nor should anyone who loves without understanding. Certainly in this kiss there is no place for error, nor tepidity. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 8, How the Holy Spirit is signified by the kiss of the mouth of God 1 Song 1.1 2 Eccl 3.22 3 1 Cor 8.1

The Betrayal And The Kiss

Jesus autem dixit ei: Juda, osculo Filium hominis tradis? Filium, inquit, hominis tradis, quia caro, non divinitas, comprehenditur. Illud tamen plus confutat ingratum, quod eum tradiderit, qui cum esset Dei Filius proper nos tamen Filius hominis esse voluit. Et quasi dicat: Propter te suscepi, ingrate, quod tradis. Interrgative sane pronuntiandum puto, quasi amantis affectu corripiat proditorem. Juda, osculo Filium hominis tradis? hoc est, amoris pignre vulnus infligis, et charitatis officio sanguinem fundis, et pacis instrumento mortem irrogas, servus Dominum, discipulus prodis magistrum, electus auctorem. Sanctus Beda, In Lucae Evangelium Expositio, Liber VI, Caput XXII Source: Migne PL 92.604b

And Jesus said to him, 'Judas, you betray the Son of man with a kiss?' 1 'You betray the Son of man,' He says, because the flesh is understood but not the Divinity. That, however, confutes the thankless one even more, because he would betray Him who as the Son of God yet wished to be a Son of man because of us. As if He said, 'Because of you I took up what you betray, O thankless one.' And this, I think, must be said interrogatively, as He corrects the traitor with the emotion of love. 'Judas, do you betray the Son of a man with a kiss?' That is, with the pledge of love you inflict a wound, and with the duty of charity you shed blood, and with the instrument of peace you impose death. A servant betrays his master, a pupil his teacher, a chosen one his Creator. Saint Bede, Commentary on the Gospel of Luke, Book 6, Chapter 22 1 Lk 22.48

Desire And Longing

Ardorem desiderii Patrum suspirantium Christi a carne praesentiam frequentissime cogitans, compungor et confundor in memetipso; et nunc vix contineo lacrymas, ita pudet teporis torporisque miserabilium temporum horum. Cui namque nostrum tantum ingerat gaudium gratiae hujus exhibitio, quantum sanctis veteribus accenderat desiderium promissio? Ecce enim quam multi in hac ejus, quae proxime celebranda est, Nativitate gaudebunt! sed utinam de nativitate, non de vanitate! Illorum ergo desiderium flagrans et piae exspectationis affectum spirat mihi vox ista: Osculetur me osculo oris sui. Senserat nimirum in spiritu, quisquis tunc spiritualis esse poterat, quanta foret gratia diffusa in labiis illis. Propterea loquens in desiderio animae aiebat, Osculetur me osculo oris sui; nimirum omnimodis cupiens tantae suavitatis participio non fraudari. Dicebat enim perfectus quisque: Quo mihi ora haec seminiverbia prophetarum? Ipse potius speciosus forma prae filiis hominum, ipse me osculetur osculo oris sui. Non audio jam Moysen: impeditioris siquidem linguae factus est mihi. Isaiae labia immunda sunt: Jeremias nescit loqui, quia puer est: et Prophetae omnes elingues sunt. Ipse, ipse quem loquuntur, ipse loquatur: ipse me osculetur osculo oris sui. Non in eis jam, aut per eos loquatur mihi, quoniam tenebrosa aqua in nubibus aeris: sed ipse me osculetur osculo oris sui, cujus gratiosa praesentia, et admirandae fluenta doctrinae fiant in me fons aquae salientis in vitam aeternam. Quem unxit Pater oleo laetitiae prae consortibus suis, nunquid non ex ipso mihi uberior infunditur gratia? si tamen dignetur me osculari osculo oris sui. Cujus utique sermo vivus et efficax osculum mihi est, non quidem conjunctio labiorum, quae interdum pacem mentitur animorum; sed plane infusio gaudiorum, revelatio secretorum, mira quaedam et quodam modo indiscreta commixtio superni luminis et illuminatae mentis. Adhaerens quippe Deo, unus spiritus est. Merito proinde visiones et somnia non recipio, figuras et aenigmata nolo; ipsas quoque angelicas fastidio species. Quippe et ipsos longe superat Jesus meus specie sua et pulchritudine sua. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo II, De Incarnatione Christi per patriarchas et prophetas nuntiata, et ardentissime ab eis exspectata. Source: Migne PL 183.789d-790c

Frequently thinking on the burning desire with which the patriarchs longed for the incarnate Christ, I am struck and confused in myself, and even now I can scarcely hold back my tears, so ashamed am I by the tepidity and torpor of these miserable times. For to which of us does the revelation of this favour bring as much joy as the promise of it inflamed the desire of the holy men of old? Behold how many will rejoice in this His nativity, the celebration of which is so near now, but how I wish it were inspired by His birth and not by vanity! Therefore their intense desire and longing of pious expectation is breathed in me by this voice: 'Let him kiss me with the kiss of his mouth.' 1 Whoever was spiritual then sensed in his spirit how great was the grace that would be poured upon those lips. Because of which, speaking in the desire of his soul, he said: 'Let him kiss me with the kiss of his mouth,' desiring that he should not be deprived of participation in such great sweetness. For whoever was perfect would say: 'What to me are these verbose mouths of the prophets? Rather let him who is the fairest among the sons of men, let him kiss me with the kiss of his mouth. Now I do not hear Moses, for he has become slow of tongue to me. 2 The lips of Isaiah are unclean. 3 Jeremiah does not know how to speak, because he is a child. 4 All the prophets lack eloquence. The one whom they proclaim, let him speak to me, 'let him kiss me with the kiss of his mouth.' Let Him not speak in them or through them anymore, because they are 'dark waters in the clouds of the air,' 5 but 'let him kiss me with the kiss of his mouth,' whose presence is full of grace, and let those wondrous streams of teachings flow in me, a spring inside me, welling up to eternal life. 6 Shall I not be more abundantly infused with grace from Him whom the Father has anointed with the oil of joy above His associates, 7 if He finds me worthy of the kisses of His mouth? For His living and active word is a kiss to me, not indeed a joining of lips that can sometimes feign the peace of friends, but a full pouring in of joys and revelations of mysteries, and a wondrous and indistinguishable mixing of the Divine light and the illuminated mind. Certainly, when joined to God, the spirit is one. 8 Rightly, then, I reject visions and dreams and care not for parables and figures, I am even averse to the beauty of angels. For my Jesus far surpasses these in His splendour and beauty. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 2, On The Incarnation of Christ announced through the Patriarchs and the Prophets, and their burning hope. 1 Song 1.1 2 Exod 4.10 3 Isaiah 6.5 4 Jerem 1.6 5 Ps 17.12 6 Jn 4.14 7 Ps 44.8 8 1 Cor 5.17

The Sign Of The Kiss

Qui autem tradidit eum, dedit eis signum, dicens: Quencumque osculatus fuero, ipse est tenete eum. Et confestim accedens ad Iesum dixit: Ave Rabbi. Et osculatus est eum. Dixitque illi Iesus: Amice, ad quid venisti? Hic ponitur traditoris signum: et tanguntur duo. Determinatio videlicet signi per verbum: et exhibitio per opus. De primo dicit Cum diabolus misisset in cor, ut traderet eum Judas Simonis filius Iscariothis. Et nota studium malitiae, et dolum. Studium in hoc quod signum dedit: dolum in hoc, quod non aperte videretur eum persequi, sed ex confidentia familiaritatis accedere ad osculum amoris. Homo apostata, vir inutilis, graditur ore perverso, annuit oculis, terit pede, digito loquitur, prano corde machinatur malo. Fraudulenti vasa pessima sunt. Ipse enim cogitationes concinnavit ad perdendos mites in sermone mendacii, cum loqueretur pauper iudicium. Sed quaeritur. Quare signum dabat de eo, qui omnibus continuo fuit manifestus? Et ad hoc Hierony, quod putabat signa, quae feceret Salvator, magicis esse facta artibus. Et quia in monte audierat tranfiguratum, timebat ne aliam faciem sibi sumeret, et sic evaderet manus capientium, si palam ut persecutor accessisset suae proditioni congruum, sed homicido valde inconsonum. Posuerunt signa sua, signa. Cuius adventus erit secundum operationem erroris insignis mendacibus. Sicut agnus a lupo osculatur. Meliora sunt vulnera amici, quam fradulenta odientis oscula. Sanctus Albertus Magnus Commentarium in Mattheum,Caput XXVI Source: Here

He who betrayed Him, gave them a sign, saying: 'Him who I shall kiss, seize him.' And quickly coming to Jesus he said: 'Hail, Rabbi.' And he kissed him. And Jesus said to Him, 'Friend, why do you come?' 1 Here the sign of the traitor is given, and it touches on two things. The meaning of the sign by the word, and the exhibition by the work. Concerning the first it says: 'When the devil entered into his heart, that Judas Simon son of Iscariot betray Him.' 2 And note the desire for evil and the cunning. The desire is given in the sign, the cunning in this, that he did not openly appear to persecute Him, but on the strength of friendship he approached for the kiss of peace. 'A godless man, a worthless man going about with vile speech, winking with his eyes, stamping down with the foot, speaking with his finger.' 3 'The worst vessels are deceitful; he arranges his thoughts for the destruction of the meek with lying words, when the poor man asks for judgement.' 4 But let it be asked: why did he give a sign which was manifest to everyone? Concerning this Jerome says that he thought the signs which the Saviour had done were performed by magic arts. And because he heard of the Transfiguration on the mount, he feared lest He take on another face and so escape the hands that would seize Him, if he approached as as open persecutor, so he gave to them a sign befitting a traitor, but inappropriate for a murderer. 'They have set up their signs for signs.' 5 'His coming will be according to the work of error, with deceitful wonders.' 6 So a lamb is kissed by a wolf. 'Better the wounds of a friend than the deceitful kisses of an enemy.' 7 Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 26 1 Mt 26.48-49 2 Jn 13.27 3 Prov 6.12-14 4 Isaiah 32.7 5 Ps 73.4 6 2 Thes 2.9 7 Prov 27.6

Real Kissing

Salutate invicem in osculo sancto... Osculo sancto, osculo vero, osculo pacifico, osculo columbino, non subdolo, non polluto, quali usus est Joab ad occidendum Amasam, quali Judas ad tradendum Salvatorem, quali utuntur hi qui loquuntur pacem cum proximo suo, mala autem sunt in cordibus eorum. Illi ergo osculo sancto salutant invicem, qui non dliigunt verbo neque lingua, sed opere et veritate. Sancta Beda, In Primam Epistolam Sancti Petri, Caput V Source: Migne PL 93.68a-b

Greet one another with a sacred kiss... 1 With a holy kiss, a true kiss, a kiss of peace, a dovelike kiss, not deceitful, not defiled, as Joab gave for the murder of Amasa, 2 as Judas gave for the betrayal of the Saviour, as they give who speak peace in their hearts to their neighbour and have evil in their hearts. 3 They, then, who greet one another with a sacred kiss, do not love merely in word and speech, but in deed and truth. Saint Bede, Commentary on the First Letter of Peter, Chapter 5 1 1 Pet 5.14 2 2 Kings 20.9-10 3 Ps 27.3