HOMILY V.
The chambers having been mentioned above, the prophet adds that the chambers were six cubits on this side and on that side. In this matter a great question arises for us: why did he say above that the chamber was measured by one reed, which reed he declared to have six cubits and a handbreadth, yet below he says the chambers are measured by only six cubits? For if they are measured not by the reed but by six cubits, the handbreadth is missing, which above was said to be present in the measure of the reed. But if the chambers are the senses and thoughts of the faithful, in which chaste souls are joined to their Creator in love, and through the six cubits perfect work is expressed, while through the handbreadth the beginning of contemplation is expressed, we ought to observe the members of the holy universal Church, and we quickly discover that in her there are chambers measured by one reed, and there are others measured by only six cubits. For certain faithful in her love almighty God in such a way that they are both perfect in work and lifted up in contemplation. These indeed have the reed in their measure, because they possess both the six cubits of work and the handbreadth of contemplation. But certain others indeed love almighty God and are perfectly exercised in good works, yet they do not know how to contemplate His greatness with subtler understanding. They love, indeed, but they do not know how to search out the joys of His brightness. These therefore have six cubits and do not have the handbreadth, because they are already joined to Him through love, but separated from contemplation. Yet these chambers are reported to be on this side and on that side after the mention of one cubit, because clearly faithful souls have come together in the love of our Author and Redeemer both from the Jewish people and from the Gentiles.
Hence also our same Redeemer, when, sitting upon an ass, He was heading toward Jerusalem, as the evangelist testifies, many spread their garments in the way; but others cut branches from the trees and spread them in the way; and those who went before and those who followed cried out, saying: Hosanna, blessed is He who comes in the name of the Lord. For our Savior, sitting upon an ass, heads toward Jerusalem when, governing the soul of each faithful one, namely His beast of burden, He leads it to the vision of inward peace. He also sits upon a beast of burden when He universally presides over holy Church and kindles it with desire for heavenly peace. But many spread their garments in the way because they tame their bodies through abstinence, so that they might prepare a path for Him to their mind, or provide good examples to those who follow. But others cut branches or fronds from trees and spread them in the way because in the teaching of truth they pluck words and sentences of the fathers from their eloquence, and submit these in the way of God to the soul of the hearer coming through humble preaching. Which we also, though unworthy, are now doing. For when we take up the sentences of the fathers in a sermon of exhortation, we cut fronds from trees so that we may spread them in the way of almighty God. But those who went before and those who followed cried out: Hosanna. For the Jewish people went before, and the Gentile followed. And because all the elect, whether those who were able to be in Judea or those who now exist in the Church, believed and believe in the Mediator of God and men, those who go before and those who follow cry out Hosanna. But Hosanna in the Latin tongue is said to mean "save us." For from Him both the earlier ones sought salvation and those present seek it; and they confess blessed is He who comes in the name of the Lord, since there is one hope, one faith of the peoples who precede and follow. For just as they were healed by His awaited passion and resurrection, so we are saved by His past passion and resurrection continuing through the ages. For He whom our forebears from the Jewish people believed and loved as coming, we both believe has come and love, and we are kindled with desire for Him, that we may contemplate Him face to face. Therefore His chambers are on this side and on that, because the hearts of those who love embrace the faith that is in Him both from the earlier part of the age and from the last. There follows: And he measured the gate from the roof of one chamber to the roof of the other, a width of twenty-five cubits.
We have often said already that the gate can signify faith, and through that same faith our Lord and Redeemer himself, the Mediator of God and men, Jesus Christ, because through the faith that is in him the entrance to life lies open. But we also not undeservedly take sacred Scripture, which opens for us that same faith into the understanding of our Redeemer, as the gate, because when it is known as it ought to be, we enter into understanding invisible things. If therefore in this place, as we have said before, the gate is understood as Scripture, we must ask what is signified by the roof of the bedchamber, what by the roof of the gate. But the bedchamber has a roof, because the mind of lovers is hidden, and the fervor of love is still in secret. The gate also has a roof, because all of Scripture indeed was written for our sake, but not all of it is understood by us.
For many things in it are written so openly that they feed the little ones; but certain things are veiled with more obscure meanings, so that they may exercise the strong, inasmuch as things understood with effort are more pleasing. Some things, however, are so closed in it that while we do not understand them, recognizing the weakness of our blindness, we advance more toward humility than toward understanding. For there are certain things that speak so of heavenly matters that they lie open only to those supernal citizens remaining in their homeland, and are not yet revealed to us who are pilgrims. For if someone journeying to an unknown city should hear many things about it along the way, some things indeed he gathers by reason, but other things, because he does not yet see them, he in no way knows; but the citizens themselves who are in that city both see what is left unsaid about it and understand what is said about it. We therefore are still on the way; we hear many things about that heavenly homeland; some we already understand through spirit and reason, but certain things not understood we venerate. Whence also it is written concerning that same sacred Scripture: Stretching out the heaven like a skin, who covers its upper parts in the waters. For heaven is stretched out like a skin, because through the mouths of mortals Sacred Scripture is unfolded to us in expositions. But there are waters in heaven, namely the higher multitudes, that is, the hosts of angels, in whom the upper parts of that same heaven are covered, because those things which are higher and more obscure in sacred Scripture lie open only to angelic spirits, and remain as yet unknown to us. Therefore the bridal chamber has a roof, because the neighbor does not yet know how much he is loved by his neighbor. The gate also, that is, sacred Scripture, has a roof, because we cannot yet penetrate with our understanding all the things we hear concerning heavenly matters.
It remains therefore that in those things which we understand, we should walk in daily progress of charity. And although our neighbors do not see in us how much they are loved by us, and although we humbly venerate in sacred Scripture those things which we do not yet understand, nevertheless in those things which we have attained by understanding, we ought to be enlarged through good works. Hence it is also said: "And he measured the gate from the roof of one chamber to the roof of the other, a width of twenty-five cubits." For we are endowed with five senses of the flesh, namely sight, taste, smell, hearing, and touch. This same number five, multiplied by itself, rises to twenty-five. Moreover, we cannot perform anything outwardly from the heavenly commandments without these five bodily senses. For the mind as judge presides inwardly over these its functions, and recognizes what it can do outwardly in justice or mercy, as if these functions were reporting and serving it. When therefore the mind is filled with fear of the Almighty Lord, it is necessary that our five senses serve us as subordinate functions in good works. When through them we begin to do something mercifully, mercy itself opens wider daily, and expands as a kind of bosom of good work. Therefore the five senses are multiplied in themselves, when what is done through them in good work is multiplied daily through progress. Hence the width is said to be twenty-five cubits, because fear, stinginess, and sloth are narrowness. For whoever fears to give bread to the needy lest he himself lack it, is still in the narrowness of fear. Whoever does not extend a garment to one who is cold, because he desires to have it for himself alone, is still constrained by the narrowness of his own stinginess. Whoever does not do good because he grows lazy through lukewarmness of spirit, his very torpor is narrowness for him. But to look upon the needy, to hear their prayer, to bestow alms, to provide defense, and not to fear the enmities of any adversary for the sake of defending that poor person—this is great breadth of mind. Let therefore that width which lies between the chamber and the gate be measured at twenty-five cubits, because in the operation of the external senses it is proved and known what generosity of goodness is held within. For what you have already learned from Sacred Scripture and how much you silently love your neighbor, you show in the breadth of good work.
Let the width between the chamber and the gate be twenty-five cubits, because between charity and knowledge good work is the witness. If perhaps this should be lacking, it is certainly established that you have neither known God nor loved your neighbor; that is, you have neither the gate of sacred eloquence nor the chamber of love. And it should be noted that it is said to have been measured from the roof of the chamber to the roof of the gate. For through those things which are covered from us in sacred Scripture, our humility is proven, because whatever we do not understand in it, we ought not proudly to criticize but humbly to venerate. Hence it is also written of the Lord: His eyelids question the sons of men. For his eyelids are judgments which close something to us and open something. By opening they question us whether we are not exalted by understanding. By closing they question us whether we do not despise what we are unable to understand. Moreover, through those things which we do not speak to our neighbors concerning our charity, we are more truly proven in the sight of God. For in the mouth of some charity is feigned, but in the hearts of others it is true. And often concerning charity what is not is displayed, and what is is not demonstrated. Therefore good work speaks our love toward our neighbor more than the tongue, so that in the good work itself our neighbor may see himself loved. And when we cannot accomplish as much as we wish, let the hidden things of our love suffice for almighty God. Therefore let there be great width from the roof of the chamber to the roof of the gate, so that from the hidden things of our charity on account of our neighbor up to the humility of knowledge and on account of God, insofar as we understand and are able, we may always do good works.
The gate itself can also be understood as the entrance to the heavenly kingdom. Now the chamber has a roof, and the gate also has a roof, because both how great our charity is toward God and neighbor is not known, and when we shall be led from this world to the rest of eternal life is unknown. For our Creator willed the day of our death to be unknown to us, so that, while it is always unknown, it may always be believed to be near; and each person may be all the more fervent in action, the more uncertain he is about his calling. Hence also a width of twenty-five cubits extends from the chamber to the gate, because through the charity which we have once conceived toward God and neighbor, we ought to work manifoldly and unceasingly in every way we can until we enter the kingdom. Therefore from the roof of the chamber to the roof of the gate there is great width, because from the grace by which we begin to love God, up to that very love which opens for us the entrance to the heavenly kingdom, we ought to expand ourselves in the great performance of good works: to suffer adversities patiently, to bestow good things willingly, to love even those whom we suffer, to give away what we have, not to covet what we do not have, to love our neighbors as ourselves, to consider their goods as our own, to weep over their evils as if they were our own. In such a mind, therefore, there is great width, in which there is no narrowness of hatreds. This width we have indeed conceived from love of God and neighbor, and we have learned it through the sacred commandments. For we understand those twenty-five cubits of width not unfittingly, if we wish to examine them according to sacred Scripture. For he had said that the chambers were measured at six cubits, and on the sixth day man was created; on that day also the Lord is described as having completed His works. Hence the number six is customarily used to signify perfection. And because we have learned every good work through the four books of the holy Gospel, if we multiply six by four, we arrive at twenty-four. To this a unit is added, because there is One through whom all do good works. Therefore this width ought to be expressed as twenty-five cubits, because every good work is known, as we said, through the four books of the holy Gospel, and is completed in the knowledge and confession of the one God. There follows: And door against door.
In this place, "contra" (against/opposite) is not placed in opposition to adversity, but to rectitude. For a door is opposite a door when one arrives by a straight path from the outer entrance to the inner one. In the knowledge of almighty God, our first door is faith, while the second is the vision of Him, to which we arrive by walking through faith. For in this life we enter through the former, so that we may afterward be led to the latter. Therefore a door is opposite a door, because through the entrance of faith the entrance to the vision of God is opened. But if anyone wishes to understand both of these doors as pertaining to this life, neither does this conflict with a sound understanding. For often we wish to consider the invisible nature of almighty God, but we are by no means able to do so; and the soul, wearied by these very difficulties, returns to itself, and makes for itself steps of ascent from itself, so that it may first consider itself, if it is able, and then investigate, as far as it can, that nature which is above it. But if our mind has been scattered among carnal images, it is by no means able to consider either itself or the nature of the soul, because by however many thoughts it is led, it is blinded as if by that many obstacles.
The first step, therefore, is for the soul to gather itself to itself; the second is to see what it is like when gathered; the third is to rise above itself and subject itself by directing its attention to the contemplation of the invisible Creator. But it can by no means gather itself to itself unless it has first learned to banish from the eyes of the mind the phantasms of earthly and heavenly images, to reject and trample underfoot whatever from sight, whatever from hearing, whatever from smell, whatever from touch and bodily taste presents itself to its thought, so that it may seek itself within as it is without these things. For when it thinks about these things, it turns over within itself, as it were, certain shadows of bodies. All things must therefore be driven away by the hand of discernment from the eyes of the mind, so that the soul may consider itself as it was created under God and above the body, so that, vivified by what is above, it may vivify the lower realm which it administers. The soul has been infused into the body in such a way that it is not divided into parts according to the parts of the limbs. For if any part of the body is struck in any place, the whole soul feels pain. In a wondrous manner, while presiding over the limbs with one and the same vivification, though it is not diverse in its nature, it nevertheless performs diverse functions through the body. For it is the soul that sees through the eyes, hears through the ears, smells through the nostrils, tastes through the mouth, touches through all the limbs, and by touching distinguishes smooth from rough. And although it performs such diverse operations through the senses, it arranges these not as diverse things but by that one reason in which it was created. Therefore, when the soul thinks about itself without images of the body, it has already entered the first door. But from this door it stretches toward another, so that it may contemplate something of the nature of almighty God. The soul in the body is the life of the flesh; but God, who vivifies all things, is the life of souls. If, therefore, the vivified life is of such magnitude that it cannot be comprehended, who can comprehend with the intellect how great is the majesty of the vivifying life? But to consider and discern this very thing is already in some measure to enter, because from its own estimation the soul gathers what it may perceive concerning the uncircumscribed Spirit, who incomprehensibly governs those things which he incomprehensibly created.
For our Creator presides over His creation in a manner far beyond comparison, and He makes certain things to exist, yet not to live; certain things indeed to exist and live, yet not to be able to discern anything about life; and certain things to exist, live, and discern. And He who is one works all things, but is not divided in all things. For He is truly supreme, and never unlike Himself. But the soul, although by nature it is not different from itself, nevertheless is different through thought. For in that very moment and instant when it thinks about sight, it forgets to think about hearing; and in that moment and instant when it thinks about hearing or taste, it cannot think about smell or touch, because through attention and forgetfulness it always becomes unlike itself, so that now it holds this in thought, now that. But Almighty God, because He is not unlike Himself, sees by the same power by which He hears all things, creates by the same power by which He judges what is created. Therefore His seeing is at the same time to administer all things, and His administering is to behold. Nor does He help the just by one thought and condemn the unjust by another, but by one and the same force of His singular nature, always unchanging in Himself, He disposes dissimilar things. But why should we marvel at this concerning the power of the Creator, when we behold traces of His power even in creatures? For the nature of clay and wax is different. But the ray of the sun is not different, and yet although it is not different, what it works in clay and wax is different, because by one and the same heat of its fire it hardens clay and melts wax. But perhaps this is in the nature of the clay or wax, not in the substance of the sun itself, which seems to work different effects in different natures. But Almighty God has it in Himself to dispose changeable things without change, to do different things without diversity in Himself, to form dissimilar things without alternation of thoughts. Therefore God, who is never unlike Himself, works dissimilar things in a manner far dissimilar, He who both is everywhere and is wholly everywhere. For He says: Heaven is my throne, and earth is the footstool of my feet. And of Him it is written: Who measures heaven with a span, and encloses the earth in His fist.
From which matter it is necessary to consider that He who presides over heaven as His seat is both above and within. And He who encloses heaven in His palm and the earth in His fist is also outside, above, and below. Therefore, to indicate that Almighty God is interior and superior to all things, He declared that heaven itself is His seat. But to show that He surrounds all things, He asserts that He measures heaven with His palm and encloses the earth in His fist. He Himself therefore is interior and exterior, He Himself is lower and higher: higher by ruling, lower by bearing; interior by filling, exterior by surrounding. And He is so within that He is also without; He so surrounds that He penetrates; He so presides that He bears; He so bears that He presides. Therefore, when the soul, lifted up to itself, understands its own measure, and recognizes that it transcends all corporeal things, and stretches from its own understanding toward the understanding of its Author, what else does it behold now but the door which is opposite the door? Whence the Prophet also says to the Author of all: Your knowledge has become wonderful from me, because however much the soul may strive, it cannot suffice to penetrate itself perfectly, how much less the magnitude of Him who was able to create the soul as well? And when he labored in understanding the knowledge of God, growing weary and failing he added: It is strengthened, and I shall not be able to reach it. But when we strive and stretch forward, desiring to perceive something of the invisible nature, we grow weary, are beaten back, are repelled; and if we cannot penetrate the interior things, nevertheless from the outer door we already see the inner door. For the very labor of contemplation is a door, because it shows something of what is within, even if there is not yet the power of entering. There follows: And he made fronts of sixty cubits, and to the front of the gate was the court on every side round about.
We have often said that perfection of good work is signified by the number six, not following what the wise men of this age have striven to establish, saying that the number six is perfect because it is completed when counted in its own order, as when one, two, three are said, the number six is filled up; or because it is divided into three parts, that is, a sixth, a third, and a half, namely into one, two, and three; but we say that the number six is perfect because, as was said a little before, God completed all His works on the sixth day. Since indeed He gave the law to sinful man, which is written in ten precepts, and six times ten makes sixty, rightly through sixty cubits the perfection of good works is signified. This the Lord also clearly indicates in the Gospel, who, when He was explaining the parable of the sower, said: "Other seed fell on good ground, and yielded fruit that sprang up and increased, and brought forth one thirty, and one sixty, and one a hundred." For the fruit of good ground brings forth thirty when the mind has conceived the perfection of faith, which is in the Trinity. It brings forth sixty when it has produced perfect works of a good life. But it brings forth a hundred when it has advanced to the contemplation of eternal life. For our left hand is the present life, but the right hand is the life to come. And rightly through the number one hundred the contemplation of eternal life is signified, because when after thirty and sixty we arrive by counting at the number one hundred, that same hundredth number passes to the right hand. Faith and works are still on the left hand, because while we are still placed here, we both believe what we do not see, and we work so that we may see. But when the soul has already raised itself to the contemplation of eternal life, the counting, as it were, reaches the right hand. Therefore he made the fronts sixty cubits long. For since perfection is signified by the number sixty, what is signified by the fronts of the building but the very works that are seen outwardly? For to give the word of preaching, to give food to the hungry, clothing to those who are cold, and to endure adversities patiently for the sake of good work—what else are these but the fronts of the heavenly building? Because the beauty of outward works adorns the dwelling place of God, which still lies hidden within. But these fronts have a court all around on every side, because works are great in this regard, if the breadth of charity enlarges them in the mind. Concerning charity it is written: "Your commandment is exceedingly broad." Concerning this the Psalmist again says: "You have set my feet in a spacious place."
But behold, while I speak, it occurs to my mind how broad charity is. If God is reached through charity, and Truth says of itself: Enter through the narrow gate. And again I hear the Psalmist saying: Because of the words of your lips I have kept hard ways. And in the Gospel the Lord says: For my yoke is sweet, and my burden is light. How then is charity broad, if the gate is narrow? Or how is the yoke sweet and the burden light, if in God's precepts the ways that are kept are hard? But charity itself quickly resolves this question for us, because the way of God is narrow for those beginning, and broad for those already living perfectly. And the things we spiritually propose to our mind against habit are hard, and yet God's burden is light, after we have begun to bear it, so that for love of him even persecution is pleasing, and all affliction for his sake comes with sweetness of mind, just as the holy apostles also rejoiced when they endured scourges for the Lord. Therefore that narrow gate becomes broad for those who love, those hard ways become soft and level for those running spiritually; for when the mind knows it will receive eternal joys for temporal pains, it begins to love even that by which it is afflicted. Therefore the court before its front is the breadth of love in perfection of work.
And it should be noted that it says "on every side round about," so that a man through everything he does may always expand himself in the breadth of charity, lest either fear or hatred constrain him. If therefore someone speaks the word of God, and does not keep in his mind the charity which he preaches, he has the front of the building, but does not have the court before the front. If someone bestows alms upon the needy, and through this perhaps is lifted up in heart, and does not relieve the want of his neighbor out of charity, but exalts himself with silent pride, he indeed shows the front in the building, but has not made a court beside the front. If someone endures insults inflicted by a neighbor, and silently bears the evils cast at him, great is the patience which he demonstrates, but only if he does not hold pain in his heart, if he seeks to win even the one who had offended him to the tranquility of meekness. For if while outwardly showing patience he inwardly holds pain, and does not love him whom he endures, he indeed has the front in the building, but does not have the court before the front, because he who has subjected himself to the constraint of hatreds has surely lost the breadth of charity. For as we have already said in the earlier part, that patience is true which also loves the one whom it bears. For to tolerate but to hate is not the virtue of meekness, but a veil for fury. And it should be noted that this same court is called the court of the gate. For our gate is the entrance to the kingdom. And to love God and neighbor perfectly is already to stretch toward the entrance of the kingdom. For insofar as anyone loves, to that extent he draws near to the entrance. But insofar as he neglects to love, to that extent he refuses to enter, because he does not strive to see what he desires. Therefore we have the court of the gate when from the breadth of charity we already enter through desire into the heavenly life which we are not yet able to attain. And so when a good work is done toward a neighbor, it remains that the intention of that same good work be discerned: whether it does not seek the repayment of present favor, but the soul directs its hope toward the future promise, so that from temporal things it may hope for eternal, from earthly things heavenly. For the hope of heavenly things makes the mind firm, lest it be shaken by the waves of earthly tumults. Concerning which it is also said through Paul: "Which we have as an anchor of the soul, safe and firm, and entering into the interior of the veil." Concerning which interior things it is here also added: "And before the face of the gate which extended to the face of the vestibule of the inner gate, fifty cubits."
That which is said in this place, "Before the face of the gate," describes not the exterior, but the interior place before the gate, since it is reported to extend up to the face of the vestibule of the inner gate. Hence that same place is said to have been measured at fifty cubits. For by the number fifty, eternal rest is signified. For the number seven has its own perfection, because on that day the number of days was completed. And through the law the Sabbath was given for rest. Moreover, that same number seven multiplied by itself yields forty-nine, and if a monad is added to it, one arrives at fifty, because all our perfection will be in the contemplation of that One, in whose vision there will no longer be anything lacking of salvation and joy for us. Hence also the jubilee, that is, the fiftieth year, was given for rest, because whoever has arrived at the eternal joys of almighty God will no longer have labor and groaning.
It should be noted that the place which is described as extending for fifty cubits is said to reach to the face of the vestibule of the inner gate. Therefore in this place the prophet is not describing the vestibule of the inner gate itself, but the place within which extends to the vestibule of the inner gate. By which place, of course, as we have said, our hope is signified, which while it seeks eternal rest, leads the mind to the vestibule of the inner gate. For in this very fact that we desire heavenly things, that we sigh for the promised joys, that we seek the rest of eternal life, we are already approaching the face of the inner vestibule. Therefore let faith be signified by the gate, charity by the court, and by the place which approaches the face of the vestibule of the inner gate let hope be figured, without which three virtues whoever can now use reason cannot enter into the heavenly building. Therefore let faith be held in the gate, which introduces to understanding; charity in the court, which expands the mind in love; hope in the place which is described as fifty cubits, because through desires and sighs it introduces the soul to the secret joys of rest. Concerning which rest, even if we do not yet perceive the light of truth as it is, nevertheless we already see something through the cracks of understanding. Whence it is also added here: And oblique windows in the chambers.
In slanted windows, the part through which light enters is narrow, but the interior part which receives the light is wide, because the minds of those who contemplate, although they may see something slight of the true light, are nevertheless expanded within themselves with great amplitude. And indeed these minds can scarcely grasp even a few of the things they behold. For truly what those contemplating see of eternity is exceedingly small, yet from this small amount the bosom of their minds is enlarged into an increase of fervor and love; and hence they become spacious within themselves, from whence they admit the light of truth to themselves as if through narrow openings. Because this greatness of contemplation can be granted only to those who love, slanted windows are said to be in the chambers, or in those things which are said to be near the chambers, no longer on the outside but on the inside. For concerning these same windows it is added: "And in their fronts which were within the gate on every side round about."
For there were windows in the chambers, and there were also windows in their fronts, which had been constructed within the gate on every side all around, because he who has a heart within also receives the light of contemplation. For those who still think immoderately about external things do not know what the openings of contemplation concerning eternal light may be. For that infusion of incorporeal light is not grasped together with images of corporeal things, because while only visible things are thought about, invisible light is not admitted to the mind. But whoever now attends to the light of contemplation must take great care to always guard the mind in humility, never to exalt himself because of the grace with which he is filled, and to consider what the oblique windows that mark the minds of contemplatives are like. For through oblique windows light enters, and a thief does not enter, because those who are true watchmen always keep their understanding pressed down in humility, and the understanding of contemplation enters their minds, but the boasting of pride does not enter. And so the windows are both open and fortified, because the grace with which they are filled is open in their minds, and yet they do not permit the adversary to enter through pride.
It should be noted that within the gate, windows slanting inward are mentioned on every side throughout the circuit. For the grace of contemplation is not given only to the highest and denied to the lowly, but often the highest receive it, often the lowly, more frequently those who have withdrawn from the world, and sometimes even the married. If therefore there is no office among the faithful from which the grace of contemplation can be excluded, whoever has a heart within can also be illuminated by the light of contemplation, because within the gate windows slanting inward are constructed on every side throughout the circuit, so that no one may boast of this grace as though it were something singular to himself. Let no one think he possesses the gift of true light as his own private possession, because in that which he thinks he has as something special, often another is richer—one whom he did not think possessed any good within himself. Hence here too it is fittingly added: "And likewise there were windows round about within in the vestibules."
After he said there were windows in the fronts, he adds windows in the vestibules round about on the inside, because not only do the lofty members of holy Church who stand out have the grace of contemplation, but often even those members receive this gift who, although they already spring up toward the highest things through desire, nevertheless still lie low through their office. For unless almighty God poured the light of contemplation even into those who seem despised, there would not have been windows in the vestibules. And so we see some who are placed in the highest positions of holy Church speaking lofty things about heavenly matters, searching out with wondrous zeal, insofar as the illuminated mind suffices, the secrets of the heavenly fatherland: these are windows in the fronts. But others are contained within the bosom of holy Church and seem despised in human eyes, yet within themselves they are occupied with the pursuits of wisdom, they yearn for heavenly things, and insofar as they are able, they consider what the eternal joys may be: these therefore are oblique windows, but in the vestibules.
It is well said "round about," because all inquiry into hidden things involves a circuit, since in its cogitation the mind says: "Do you suppose it is this? Do you suppose it is that?" It goes around, as it were, in order to find what it seeks. When the uncircumscribed light begins to break forth into knowledge, it is as though a ray of truth comes through an oblique window. For thus in our contemplation we make progress by circling around many things in our thoughts, just as we often seek examples of good people in order to make progress in our conduct. For when the mind is already thinking of passing on to better things, it seeks out whatever better thing it can hear about from others; it examines now the life of this holy person, now of another. Hence a certain chosen one, who had cast the eyes of his mind throughout the whole world in the broad embrace of Holy Church, seeking the life of good people for imitation, said: "I will go about and sacrifice in the tabernacle of God a sacrifice of jubilation." Behold, in order to sacrifice a sacrifice of jubilation, he was going about, because unless he sent his mind here and there to seek out the life of good people, he himself would not arrive at the sacrifice of jubilation. But when holy men are brought to the highest places within Holy Church, their life is set as if in a mirror, so that all may see the good things they ought to imitate. Hence what follows is also fittingly added: "And before the fronts was a picture of palm trees."
What is designated by palms, if not the rewards of victory? For these are customarily given to victors. Hence also concerning those who in the contest of martyrdom had conquered the ancient enemy, and were now rejoicing as victors in their homeland, it is written: "And palms in their hands, and they cried out with a loud voice, saying: Salvation to our God, who sits upon the throne, and to the Lamb." For to have palms in their hands is to have held fast to victories in their deeds. The palm of this deed is repaid there, where one now rejoices without struggle. Hence also here it does not say: "Palms before the fronts," but "a picture of palms before the fronts." For there the palm of victory will be seen, where one will now rejoice without end. For here we often observe holy men doing wondrous things, performing many miracles, cleansing lepers, casting out demons, driving away bodily illnesses by touch, predicting future things by the spirit of prophecy. All these things are not yet palms, but still a picture of palms, for these are sometimes given even to the reprobate. Hence also through the Gospel, Truth says: "Many will say to me on that day: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many miracles in your name? And then I will confess to them: I never knew you; depart from me, you who work iniquity." But the one true sign of election is the steadfastness of charity, as it is written: "By this it shall be known that you are my disciples, if you have love for one another." Moreover, when the elect perform these miracles, they do so in a manner far different from the reprobate, because what the elect do from charity, the reprobate strive to do through pride. But even for those same elect, the very wonders they perform through charity are not yet palms, but still a picture of palms, because through these things it is shown outwardly what sort of people they are held to be inwardly before the almighty Lord. But there the palm will be theirs, where there will no longer be any struggle with death. For the outstanding preacher then beheld the true palm being given to victors, when he foresaw the resurrection of the dead taking place, as he says: "For this corruptible must put on incorruption, and this mortal must put on immortality. But when this mortal has put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?" Then therefore there will be perfect victory, when death shall have been fully swallowed up. But in everything that we now observe being done wondrously through signs, we see not yet victory itself, but still images of victory. Therefore, because virtues and signs are often given even to saints placed in more exalted positions, so that others may be stirred to good works, a picture of palms is shown before the fronts of the inner building. Let what has been treated today suffice, so that we may come, with the help of our Lord Jesus Christ, more vigorous to those things that follow—he who lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.