Three Philosophies Of Life Part 5

Love is not calculated, controlled, predicted, or expected. Love is a "good catastrophe" (to use Tolkien's neologism). It is the mark of G.o.d's presence, and so it takes us by surprise, as he does. The G.o.d of the Bible, as distinct from any of the many G.o.ds of the human imagination, is not the point of any human triangle; we are the point of his triangle. He is not the target of the arrows of our spirit; we are the target of his arrows. The G.o.d of the philosophers is simply "Being", but the G.o.d of Abraham, Isaac, and Jacob creeps up behind us and says, "Boo!"

That is why the poet uses the strange-sounding image of the gazelle. G.o.d the gazelle? Yes. Have you ever seen a gazelle? He hops about with incredible lightness and unpredictability, like a magnified flea. His very standing there seems active, almost threatening-as if he is every moment threatening to leap at you. Thus the bride is suddenly surprised by his voice: The voice of my beloved!

Behold, he comes, Leaping upon the mountains, Bounding over the hills.

My beloved is like a gazelle, Or a young stag.

Behold, there he stands Behind our wall, Gazing in at the windows, Looking through the lattice.

My beloved speaks and says to me: Arise, my love, my fair one, And come away (Song 2:8-10).

Love elopes. G.o.d calls us, as he called Abraham, away from the security we knew, out of our old, familiar, little room, down the ladder of faith and into his arms. Jesus called his disciples that way-just as a lover elopes with his beloved. Whenever we think we have got him planned, he blows away our plans like the clouds of smoke they are, and stands in front of us in place of our dreams, our cloudy expectations, and forces us to choose between him and ourselves, between the G.o.d of surprises and the idol of same old self, between G.o.d the gazelle and Self the slug. It is ultimately the choice between Heaven and h.e.l.l.

18.Love Is Fearless.

"There is no fear in love, but perfect love casts out fear", says John the evangelist (1 Jn 4:18). Solomon the evangelist says the same. Love and fear are like oil and water: they cannot occupy the same s.p.a.ce, the same soul, at the same time. One casts out the other.

In Song of Songs, the bride is hiding in the cleft of the rock (Song 2:14), fearful of meeting her beloved. This is not silly; indeed, the typically modern absence of fear is silly. It is simply not true that "there is nothing to fear but fear itself". There is plenty to fear. There is evil, for one thing, and h.e.l.l, and Satan. And there is the wrath of G.o.d, which is not not a crude, superst.i.tious myth unless the Bible is a crude, superst.i.tious myth. On a human level, there is the terrible but very real possibility that the beloved will not freely return our love. Love is terribly vulnerable, easily misunderstood or rejected. There is plenty to fear. a crude, superst.i.tious myth unless the Bible is a crude, superst.i.tious myth. On a human level, there is the terrible but very real possibility that the beloved will not freely return our love. Love is terribly vulnerable, easily misunderstood or rejected. There is plenty to fear.

Most of all, there is goodness to fear. G.o.d is perfect goodness, absolute holiness, perfect righteousness. Is that Is that fearsome? It certainly is-to a soul not wholly in love with goodness, not wholly confirmed in righteousness, not 100 percent on the side of holiness. Would you feel quite fearsome? It certainly is-to a soul not wholly in love with goodness, not wholly confirmed in righteousness, not 100 percent on the side of holiness. Would you feel quite comfortable comfortable meeting G.o.d right now, this very minute, face to face, with no hiding, no excuses, and nothing about you unrevealed? If you can answer Yes to that terrible invitation, you are either the world's greatest saint or the world's greatest fool. meeting G.o.d right now, this very minute, face to face, with no hiding, no excuses, and nothing about you unrevealed? If you can answer Yes to that terrible invitation, you are either the world's greatest saint or the world's greatest fool.

It is good that there be fear so that love can cast it out. If there is no fear for love to cast out, love falls on unprepared soil. If your concept of G.o.d lacks awe, circ.u.mspection, fear, and trembling, then your concept of love will also lack awe. If your soul is so small and arrogant that it feels comfortable and cuddly with G.o.d, then the only size love you will admit into your soul is a comfortable and cuddly love.

But once the great and rightful fear is there, the great and rightful love takes its place. Fear is a bond, however childish, between the soul and G.o.d. Love is a more perfect and intimate bond. Nothing less than the greater bond should cast out the lesser bond. "Experts" in pastoral psychology and "religious education" should not be allowed to steal that precious seed, for when the seed of fear falls into the ground of love and dies, it brings forth much fruit.

Love casts out fear because the kind of love we are talking about here is agape, not eros. Desire does not cast out fear, but agape does, because agape includes trust. Only trust, only faith, overcomes fear. If we think our love will be rejected, we fear. But if we trust our beloved to be also our lover, if we know our love will be reciprocated or even topped, we have no fear. "There is no fear in in love", only outside it. love", only outside it.

And G.o.d's love is the only totally trustable love (thus the only love guaranteed to cast out fear) because only G.o.d totally knows, accepts, an affirms us. "Even if my mother and my father forsake me, the Lord will lift me up" (Ps 27:10).

19.Love Is Exchange of Selves.

Something extremely simple yet incredibly mysterious is said in Song of Songs 2:16 and again at 7:10: "My beloved is mine and I am his." Love exchanges selves. When I love you, I no longer possess myself; you do. I have given it away. But I possess your self. How can this be? How can the gift of the giver be the very giver? How can the hand that gives hold itself in itself as its own gift? The ordinary relations.h.i.+p between giver and gift, subject and object, cause and effect, is overcome here. The simple-sounding truism that in love you give your very self to your beloved is a high and holy mystery.

Its ultimate explanation is an even higher and holier mystery, the Trinity itself. Lovers belong to each other because love is the nature of G.o.d, and the Persons in the Divine Trinity give themselves to each other. The Son is is the very Word, or thought, or mind of the Father given so totally that he is another Person; and the Spirit the very Word, or thought, or mind of the Father given so totally that he is another Person; and the Spirit is is the very love between Father and Son given so totally that he too eternally becomes a Third Person. the very love between Father and Son given so totally that he too eternally becomes a Third Person.

The image of this ultimate Fact in human love is that lovers can really give themselves to each other, so that "the two become one" without ceasing to be two. Already in human love the laws of mathematics are transcended: a powerful clue that we should not expect them to apply to divine love, a good piece of evidence that it would be arrogant folly to deny the doctrine of the Trinity because it does not make mathematical sense.

In the Trinity, G.o.d eternally becomes one by knowing and loving himself. It is the union among the three Persons that is G.o.d's highest unity, not the mathematical oneness or ident.i.ty of his essence. That is why among us, too, as his image, the unity between lover and beloved is closer than the unity between the lover and himself. He is more one with his beloved; he finds his oneness, his unique selfhood, his ident.i.ty, more in her than in himself; he "identifies" more with her than with himself.

And as the Persons of the Trinity become one and as husband and wife become one, so G.o.d and man become one, too, in Christ. G.o.d's love exchanges his self with our self. He puts us into his own mystical Body. He puts his own Spirit into us. He is in us, and we are in him. Someone said that if theologians only fully understood the word in in, they would have solved all mysteries.

Mystery though this is, it is not remote. Any lover knows it. Slaves belong to their masters out of force and convention, and yuppies belong only to themselves, but lovers belong to each other. Thus, if I love you, wherever you are, I am, for I am more with you than with myself. Whatever happens to you happens to me; thus it happens to you twice: to you in you and to you in me. That is why a loving father who spanks his deserving child speaks literal truth when he says, "This hurts me more than it hurts you." And perhaps that is also how it is when G.o.d punishes us.

20.Love Is Triumphalistic.

Much of the imagery in the Song of Songs does not appeal to modern sensibilities because it is old-fas.h.i.+onedly triumphalistic, ceremonial, formal, even military. For instance, What is that coming up from the wilderness, like a column of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of the merchant?

Behold, it is the litter of Solomon!

About it are sixty mighty men of the mighty men of Israel, all girt with swords and experts in war, each with his sword at his thigh, against alarms by night.

King Solomon made himself a palanquin from the wood of Lebanon.

He made its posts of silver, its back of gold, its seat of purple; it was lovingly wrought within by the daughters of Jerusalem.

Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of his wedding, on the day of the gladness of his heart (Song 3:6-11).

This impresses us much less than it did the ancients because we live in a flat world, an egalitarian world, while the ancients lived in a world full of spiritual heights and hierarchies, a world of spires and turrets. But our hearts protest against our flatland and yearn for their true country, their true dimension of verticality. Love is, simply, superior. It belongs on a throne. It rightly brags, praises, exults, celebrates, sings its Song of Songs, its nonordinary song, its Greatest Song. It deserves silver and gold and robes and crowns. Heaven will be full of it (if the symbolism in Revelation means anything at all); had we not better practice living with it?

21.Love Is Natural.

Love is supernatural, but love is also natural-like Christ, who is both fully G.o.d and fully man. Love is not only natural, the fulfillment of human nature, the point of the divine design for man; love is also the fundamental force in nature. Gravity is only love turned inside out, love on a physical plane. Love "moves the sun and all the stars", as Dante and the ancients knew. Love is the leitmotif of nature's symphonic suite, the theme of nature's song.

That is why the poet of Song of Songs, like all traditional love poets, finds and uses a.n.a.logies throughout nature for human love. If love were not already the guiding thread of nature, it would be artificial and an act of spiritual violence to use natural images for it.

Modern sensibilities are more materialistic than those of the ancients, however, and so we need to be reeducated into at least one crucial feature of traditional imagery. These images are often based not on an empirical, visible likeness but on an emotional likeness. Consider the following pa.s.sage, for instance. Not one of the seven natural images is one of visible resemblance, except very remotely. If the reader thinks the writer is attempting that, the spell of the poetry not only will not work but also will work a counterspell of scorn and laughterBut if the reader understands that subtle and multiple storys of emotional equivalence are built onto only a small foundation of visible equivalence, he will be able to enter into the poet's secret world of fittingness.

Your eyes are doves behind your veil.

You hair is like a flock of goats, moving down the slopes of Gilead.

Your teeth are like a flock of shorn ewes that have come up from the was.h.i.+ng, all of which bear twins, and not one among them is bereaved.

Your lips are like a scarlet thread, and your mouth is lovely.

You cheeks are like halves of a pomegranate behind your veil.

Your neck is like the tower of David, built for an a.r.s.enal, whereon hang a thousand bucklers, all of them s.h.i.+elds for warriors.

Your b.r.e.a.s.t.s arc like two fawns, twins of a gazelle, that feed among the lilies (Song 4:1-5).

Just how how it is fitting to compare b.r.e.a.s.t.s to lily-feeding fawns is much harder to a.n.a.lyze and explain than to intuit; but it is fitting to compare b.r.e.a.s.t.s to lily-feeding fawns is much harder to a.n.a.lyze and explain than to intuit; but that that it is fitting, that there is a natural fit between what love sees in the beloved and in nature, is the more important point. Nature imagery is everywhere in love poetry because love is everywhere in nature. Everything in nature can symbolize love because everything in nature was designed and created to manifest the G.o.d of love. "The heavens are telling the glory of G.o.d and the firmament proclaims his handiwork" (Ps 19:1). Every blade of gra.s.s is a blade of grace, a grace note in G.o.d's single Song. Nature is not blind and dumb. Nature is eloquent. Human science is blind and dumb if it does not hear this eloquence. it is fitting, that there is a natural fit between what love sees in the beloved and in nature, is the more important point. Nature imagery is everywhere in love poetry because love is everywhere in nature. Everything in nature can symbolize love because everything in nature was designed and created to manifest the G.o.d of love. "The heavens are telling the glory of G.o.d and the firmament proclaims his handiwork" (Ps 19:1). Every blade of gra.s.s is a blade of grace, a grace note in G.o.d's single Song. Nature is not blind and dumb. Nature is eloquent. Human science is blind and dumb if it does not hear this eloquence.

22.Love Is Faithful.

Each of the Ten Commandments is a specification of love: love does not steal, love takes a sabbath, love does not bear false witness, and so on. The one exception seems to be adultery. But it is not love that commits adultery against itself. Love does not adulterate itself. Love needs no external law to force it to be faithful; true love is naturally true. Love wants to be faithful. It wants to give all of itself to one, not to disperse and divide itself upon many.

Thus, "a garden locked is my sister, my bride; a garden locked, a fountain sealed" (Song 4:12). Love is sealed against intruders: "Set me as a seal upon your heart" (Song 8:6).

It is impossible to give the whole of your self to more than one person, for you can give the whole only to the whole, and only an individual person is a whole. A group is not a whole. You cannot give the whole of yourself to a group of two or more. If you multiply the recipient, you divide the gift-and the giver. And a divided giver, a divided lf, is a terrible thing, like a split personality. Only G.o.d can give the whole of himself to more than one, to each one of us, one at a time, because G.o.d is in eternity and has all of time at his disposal. No one can give all to more than one at a time, but we are in time, and G.o.d is not.

Though G.o.d loves each of us, his love for each one is just as jealous and sealed and faithful as ours. The divine husband will no more share his bride, your soul, with others than a human husband will. Instead, he will "husband" his resource, his possession, to himself. "For I the Lord your G.o.d am a jealous G.o.d" (Ex 20:5). Surely there is a connection between modernity's scorn of this "jealousy" in G.o.d and its scorn of fidelity in marriage. We have exchanged the "narrow way" of Christ for an ec.u.menical orgy, a "group grope" among G.o.ds; and we have exchanged the unadulterated, undivorceable "what G.o.d has joined together, let not man put asunder" for history's most catastrophic breakdown of mankind's most fundamental inst.i.tution. The two exchanges are two sides of the same profitless coin, and "what does it profit a man if he gain the whole world and lose his own soul?"

23.Love Is Ready.

When the angel appeared to Mary, she was ready with her response: Yes, Fiat, let it be, "Be it done unto me according to your word." That is why Mary is the perfect saint: a perfect saint has perfect love, and perfect love is perfectly ready with its simple Yes.

But the bride in Song of Songs, like our own soul, is not perfectly ready. She makes excuses, and because of this fear, withdrawal, or double-mindedness, the longed-for consummation of their love is postponed, and she suffers immeasurably: I slept, but my heart was awake.

Hark! My beloved is knocking.

"Open to me, my sister, my love, my dove, my perfect one; for my head is wet with dew, my locks with the drops of the night."

I had put off my garment, how could I put it on?

I had bathed my feet, how could I soil them?

My beloved put his hand to the latch, and my heart was thrilled within me.

I arose to open to my beloved, and my hands dripped with myrrh, my fingers with liquid myrrh, upon the handles of the bolt.

I opened to my beloved, but my beloved had turned and gone.

My soul failed me when he spoke.

I sought him, but found him not; I called him, but he gave no answer.

The watchmen found me, as they, they beat me, they wounded me, they took away my mantle, those watchmen of the walls.

I adjure you, O daughters of Jerusalem, if you find my beloved, that you tell him I am sick with love (Song 5:2-8).

We are always doing that with G.o.d. The divinely whispered invitation to turn immediately to him, to follow the first breath of his Spirit, is seldom heeded. When we have more time, when we are in a better mood, when these Martha-like many things are taken care of, then we can attend to the Mary thing, the "one thing needful". But tomorrow never comes, and if we do not turn today we simply do not turn, for today is the only time there ever is. "Now is the time of salvation." In postponing the soul's simple, central sacrifice of all else and turning to G.o.d with open eyes, open heart, and open hands, we postpone the fullness of salvation. For that is what salvation is: receiving G.o.d into our soul, our will, in the living present. The living G.o.d does not enter into anything dead. The past is dead, and the future is not yet born. G.o.d lives in the present and enters the present only.

Did you ever realize how hard it is to do the thing so many popular psychologies tell you so glibly to do: to live in the present? I will show you how hard this is. I dare you to stop reading right now, to stop hoping for something valuable to come to you in the next sentence, and to turn to G.o.d immediately and tell him how you love him and let him tell you how he loves you-right now. Be wiser than the bride in the Song.

Are you back? Was that not the best part of the book?

Or did you cheat and just think about doing it? You had better not plan on getting to Heaven that way: by thinking about it.

24.Love Is All Inclusive.

The love this Song sings is inclusive of all loves. All four of "the four loves" are here. (For an excellent introduction to the four loves, see C.S. Lewis' book by that t.i.tle.) For in that most complete and most intimate of all human relations.h.i.+ps, marriage as G.o.d planned it, there are all four loves; and in the marriage between G.o.d and the soul there are also all four loves. Neither the earthly nor the heavenly marriage is an alternative to other loves, exclusive of other loves. Both are all inclusive. Thus Saint Augustine says in the Confessions Confessions that he who has G.o.d has everything, and he who has G.o.d and nothing else lacks nothing, and he who has G.o.d and everything else does not have anything more than he who has G.o.d alone. that he who has G.o.d has everything, and he who has G.o.d and nothing else lacks nothing, and he who has G.o.d and everything else does not have anything more than he who has G.o.d alone.

We find first of all eros, or desire, in Song of Songs. In fact, we find ravishment-but the deeper and more pa.s.sionate ravishment of the heart, which is capable of much more pa.s.sion, intimacy, and joy than the flesh only: "You have ravished my heart, my sister, my bride, you have ravished my heart with a glance of your eyes" (Song 4:9). "Under the apple tree I awakened you" (Song 8:5)-desire is consummated. "Its flashes are flashes of fire, a most vehement flame" (Song 8:6).

We find also affection here. In fact, we find this most tender and comfortable love juxtaposed with the most pa.s.sionate love in Song of Songs 4:9, where the bride is addressed as both "my sister" and "my bride". The juxtaposition continues in Song of Songs 4:10, 4:12, and 5:1.A marriage made wholly of the fire of eros with none of the surrounding walls of affection would not be livable for long.

Third, we find here also friends.h.i.+p: "This is my beloved and this is my friend" (Song 5:16). (Friends.h.i.+p differs from affection in that it is freely entered into and deliberate, while affection is a spontaneous feeling. Also, affection does not require equality; friends.h.i.+p does.) Finally, we find charity and self-giving: "I am my beloved's" (Song 7:10); "My beloved is mine and I am his" (Song 2:16). If any one of these four love ingredients is missing in marriage, the marriage is not only incomplete but also endangered. All four are also present in and perfected by the divine marriage, for nature reflects grace, and grace perfects and redeems nature rather than abolis.h.i.+ng her. The horizontal marriage between groom and bride reflects the principles of the vertical marriage between grace and nature. That is the deep mystery of marriage Saint Paul reveals in Ephesians 5:21-33.

25.Love Is "s.e.xist"

The very word s.e.xist s.e.xist is a bad word, both because it is prejudicial (confusing a description with a value judgment) and because it implies a confusion between "inherently different" and "inherently superior". My friend Sheldon Vanauken claims to have been the inventor of the word during his "silly sixties" phase, for which he now feels deep regret. (See is a bad word, both because it is prejudicial (confusing a description with a value judgment) and because it implies a confusion between "inherently different" and "inherently superior". My friend Sheldon Vanauken claims to have been the inventor of the word during his "silly sixties" phase, for which he now feels deep regret. (See Under the Mercy Under the Mercy.) Perhaps this paragraph can do a tiny bit to shorten his Purgatory. Love contains an inherent polarity and differentiation between the s.e.xes but not an inherent chauvinism. That is how love is "s.e.xist", and it is reflected throughout the Song of Songs.

The mystics say that to G.o.d all souls are feminine. Not female but feminine. Male and female are confined to the biological, but masculine and feminine extend further, into souls as well as bodies. Here is the proof. Only a Cartesian dualist could deny the soul-body unity, and no one could deny that bodies are inherently male or female. Put these two premises together, and you get the conclusion that something parallel to male and female is to be expected in the soul: masculine and feminine. To each other, we arc masculine or feminine. To G.o.d we arc all feminine. The very word for "soul" is feminine in every major Western language except English, which alone is "des.e.xed", that is, has nouns without gender.

In the Song of Songs it must be the groom and not the bride who symbolizes G.o.d, the bride and not the groom who symbolizes the soul. The reason for this "s.e.xism" is not that male is superior but that when G.o.d touches us he performs the male, not the female, function, a.n.a.logically: he impregnates the soul, not vice versa. That is the deepest reason why throughout the Bible the human image for G.o.d is male, never female. It is only an image, of course, and not literal; G.o.d has no body and thus no biological s.e.x at all. But the image images something, and that something is the relations.h.i.+p that the inventors of these images experienced: they all experienced G.o.d as the husband of the soul. The fact that G.o.d spiritually impregnates us and not vice versa, the fact that G.o.d creates new life in us and not vice versa, and the fact that G.o.d comes into us and not vice versa, cannot be changed any more than the fact that a man impregnates a woman and not vice versa can be changed. No matter how much we rant and rave, we cannot change the essential, eternal laws of the very structure of reality to conform to our latest ideological fas.h.i.+ons and fancies.

26.Love Is as Strong as Death.

Finally, love cannot be defeated even by death. Love is the only thing that can stand up to death. Death removes everything else. Even the stars are subject to death. But billions of years from now, when all the stars in the universe have died, love will still be alive, and if we live in love, if we identify ourselves with love, if we pin our hopes of eternal survival to love, if we glue our spirits to love, we too shall still be alive and eternally young, like love itself. For love is the very stuff of G.o.d. That is why it lasts forever (1 Cor 13:8). When death destroys the destructible, the indestructible remains. That is the point of Hebrews 12:26-28. In this pa.s.sage, "what is shaken" refers to the entire created universe, and the "kingdom that cannot be shaken" refers to the love of G.o.d: His voice then shook the earth; but now he has promised, 'Yet once more I will shake not only the earth but also the heaven.' This phrase, 'Yet once more', indicates the removal of what is shaken, as of what has been made, in order that what cannot be shaken may remain. Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to G.o.d acceptable wors.h.i.+p, with reverence and awe; for our G.o.d is a consuming fire.

The fire is love. Love, like fire, destroys all its enemies, including "the last enemy" (1 Cor 15:26), death.

At the point of death, a great battle is waged for the heavyweight champions.h.i.+p of the universe: in this corner Death, and in that corner Love. But death cannot change love; love changes death. Love changes the meaning of death, but death does not change the meaning of love. When fire and water meet, one must die. "Love is strong as death" (Song 8:6) because "many waters cannot quench love, neither can floods drown it" (Song 8:7). Death threatens love with extinction: "Love, thou shalt die." But love replies, in triumph, in the concluding words of Donne's great poem "Death, Be Not Proud": "Death, thou shalt die."

The end of the story of all Creation, all time and history, is prophesied here, as it is at the end of Revelation. Here is how G.o.d's love story ends: with endless life and love and heavenly marriage: Then I saw a new heaven and a new earth; for the first heaven and the first earth had pa.s.sed away, and the sea [symbolic of death] was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from G.o.d, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, "Behold, the dwelling of G.o.d is with men. He will dwell with them, and they shall be his people, and G.o.d himself will be with them; he will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have pa.s.sed away." And he who sat upon the throne said, "Behold I make all things new." Also, he said, "Write this, for these words are trustworthy and true." And he said to me, "It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water without price from the fountain of the water of life" (Rev 21:1-6).

Did you hear that? Without payment! Our only qualification is thirst. The incredible offer is repeated again in Revelation 22:17: The Spirit and the Bride [the Church] say, "Come." And let him who hears say, "Come." And let him who is thirsty come, let him who desires take the water of life without price.

Eternal joy, marriage to G.o.d, is "without price" because Love has already paid the price, on Calvary.

Love, you see, can do anything anything. Love alone can fill Ecclesiastes' emptiness-and yours. Love alone can satisfy Job's quest-and yours.

The scripture quotations from Ecclesiastes, Song of Songs, and Hebrews are from the Revised Standard Version of the Bible 1946, 1952, 1971, by the division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used with permission.The scripture quotations from Job are from the Jerusalem Bible, 1966 by Darton, Longman & Todd, Ltd., London, and Doubleday, a division of Bantam, Doubleday, Dell Publis.h.i.+ng Group, Inc., New York. Reprinted by permission.

NOTES.

Introduction.

1 Note Co Protestant readers: please do not throw this book away just yet. I am not presupposing or trying to convert anyone to the Catholic doctrine of Purgatory. Here I mean by Purgatory any suffering that purges the soul. It begins in this life. If it is completed in the next, you can just as well call it Heaven's bathroom, if you like. A sanctification by any other name would smell as sweet. Note Co Protestant readers: please do not throw this book away just yet. I am not presupposing or trying to convert anyone to the Catholic doctrine of Purgatory. Here I mean by Purgatory any suffering that purges the soul. It begins in this life. If it is completed in the next, you can just as well call it Heaven's bathroom, if you like. A sanctification by any other name would smell as sweet.Back to text.

Song of Songs 1 Due to an ambiguity in the original Hebrew, translations of Song 8:6 differ. In some translations, such as the Jerusalem Bible, the word Due to an ambiguity in the original Hebrew, translations of Song 8:6 differ. In some translations, such as the Jerusalem Bible, the word Yahweh Yahweh is used. is used.Back to text.