---
title: "A Spiritual Canticle"
author: "John of the Cross"
translator: "David Lewis"
languages: [en]
shelf: "Mystics"
section: 20 of 36
url: https://scriptura.si/works/john-of-the-cross-a-spiritual-canticle/20/
cite: "John of the Cross, tr. David Lewis, A Spiritual Canticle, section 20. Scriptura (scriptura.si), https://scriptura.si/works/john-of-the-cross-a-spiritual-canticle/20/"
---

# A Spiritual Canticle

*John of the Cross, tr. David Lewis*

The soul and the Bridegroom, after the Song of Songs.

## 20. Stanza XXII.

Source: https://scriptura.si/works/john-of-the-cross-a-spiritual-canticle/20/ · cite a paragraph as https://scriptura.si/works/john-of-the-cross-a-spiritual-canticle/20/#p-N

[¶0] THE bride having done what she could in order that the foxes may be caught, the north wind cease, the nymphs, hindrances to the desired joy of the state of spiritual marriage, forgo their troublesome importunities, and having also invoked and obtained the favorable wind of the Holy Spirit, which is the right disposition and means for the perfection of this state, it remains for me now to speak of it in the stanza in which the Bridegroom calls the soul His bride, and speaks of two things: 1. He says that the soul, having gone forth victoriously, has entered the delectable state of spiritual marriage, which they had both so earnestly desired. 2. He enumerates the properties of that state, into the fruition of which the soul has entered, namely, perfect repose, and the resting of the neck on the arms of the Beloved.

[¶1] 2. For the better understanding of the arrangement of these stanzas, and of the way by which the soul advances till it reaches the state of spiritual marriage, which is the very highest, and of which, by the grace of God, I am now about to treat, we must keep in mind that the soul, before it enters it, must be tried in tribulations, in sharp mortifications, and in meditation on spiritual things. This is the subject of this canticle till we come to the fifth stanza, beginning with the words, “A thousand graces diffusing.” Then the soul enters on the contemplative life, passing through those ways and straits of love which are described in the course of the canticle, till we come to the thirteenth, beginning with “Turn them away, O my Beloved!” This is the moment of the spiritual betrothal; and then the soul advances by the unitive way, the recipient of many and very great communications, jewels and gifts from the Bridegroom as to one betrothed, and grows into perfect love, as appears from the stanzas which follow that beginning with “Turn them away, O my Beloved!” (the moment of betrothal), to the present, beginning with the words:

[¶2] 3. The spiritual marriage of the soul and the Son of God now remains to be accomplished. This is, beyond all comparison, a far higher state than that of betrothal, because it is a complete transformation into the Beloved; whereby they surrender each to the other the entire possession of themselves in the perfect union of love, wherein the soul becomes divine, and, by participation, God, so far as it is in this life. I believe that no soul ever attains to this state without being confirmed in grace, for the faithfulness of both is confirmed; that of God being confirmed in the soul. Hence it follows, that this is the very highest state possible in this life. As by natural marriage there are “two in one flesh,” so also in the spiritual marriage between God and the soul there are two natures in one spirit and love, as we learn from St. Paul, who made use of the same metaphor, saying, “He that cleaves to the Lord is one spirit.” So, when the light of a star, or of a candle, is united to that of the sun, the light is not that of the star, nor of the candle, but of the sun itself, which absorbs all other light in its own.

[¶3] 4. It is of this state that the Bridegroom is now speaking, saying, “The bride has entered”; that is, out of all temporal and natural things, out of all spiritual affections, ways, and methods, having left on one side, and forgotten, all temptations, trials, sorrows, anxieties and cares, transformed in this embrace.

[¶4] 5. That is, the soul is transformed in God, Who is here called the pleasant garden because of the delicious and sweet repose which the soul finds in Him. But the soul does not enter the garden of perfect transformation, the glory and the joy of the spiritual marriage, without passing first through the spiritual betrothal, the mutual faithful love of the betrothed. When the soul has lived for some time as the bride of the Son, in perfect and sweet love, God calls it and leads it into His flourishing garden for the celebration of the spiritual marriage. Then the two natures are so united, what is divine is so communicated to what is human, that, without undergoing any essential change, each seems to be God — yet not perfectly so in this life, though still in a manner which can neither be described nor conceived.

[¶5] 6. We learn this truth very clearly from the Bridegroom Himself in the Canticle, where He invites the soul, now His bride, to enter this state, saying: “I am come into my garden, O My sister, My bride: I have gathered My myrrh with My aromatic spices.” He calls the soul His sister, His bride, for it is such in love by that surrender which it has made of itself before He had called it to the state of spiritual marriage, when, as He says, He gathered His myrrh with His aromatic spices; that is, the fruits of flowers now ripe and made ready for the soul, which are the delights and grandeurs communicated to it by Himself in this state, that is Himself, and for which He is the pleasant and desirable garden.

[¶6] 7. The whole aim and desire of the soul and of God, in all this, is the accomplishment and perfection of this state, and the soul is therefore never weary till it reaches it; because it finds there a much greater abundance and fullness in God, a more secure and lasting peace, and a sweetness incomparably more perfect than in the spiritual betrothal, seeing that it reposes between the arms of such a Bridegroom, Whose spiritual embraces are so real that it, through them, lives the life of God. Now is fulfilled what St. Paul referred to when he said: “I live; now not I, but Christ lives in me.” And now that the soul lives a life so happy and so glorious as this life of God, consider what a sweet life it must be — a life where God sees nothing displeasing, and where the soul finds nothing irksome, but rather the glory and delight of God in the very substance of itself, now transformed in Him.

[¶7] 8. The neck is the soul’s strength, by means of which its union with the Beloved is wrought; for the soul could not endure so close an embrace if it had not been very strong. And as the soul has labored in this strength, practiced virtue, overcome vice, it is fitting that it should rest there from its labors, “her neck reclining on the sweet arms of the Beloved.”

[¶8] 9. This reclining of the neck on the arms of God is the union of the soul’s strength, or, rather, of the soul’s weakness, with the strength of God, in Whom our weakness, resting and transformed, puts on the strength of God Himself. The state of spiritual matrimony is therefore most fitly designated by the reclining of the neck on the sweet arms of the Beloved; seeing that God is the strength and sweetness of the soul, Who guards and defends it from all evil and gives it to taste of all good.

[¶9] 10. Hence the bride in the Canticle, longing for this state, says to the Bridegroom: “Who shall give to me You my brother, sucking the breast of my mother, that I may find You without, and kiss You, and now no man may despise me.” By addressing Him as her Brother she shows the equality between them in the betrothal of love, before she entered the state of spiritual marriage. “Sucking the breast of my mother” signifies the drying up of the passions and desires, which are the breasts and milk of our mother Eve in our flesh, which are a bar to this state. The “finding Him without” is to find Him in detachment from all things and from self when the bride is in solitude, spiritually detached, which takes place when all the desires are quenched. “And kiss You” — that is, be united with the Bridegroom, alone with Him alone.

[¶10] 11. This is the union of the nature of the soul, in solitude, cleansed from all impurity, natural, temporal, and spiritual, with the Bridegroom alone, with His nature, by love only — that of love which is the only love of the spiritual marriage, wherein the soul, as it were, kisses God when none despises it nor makes it afraid. For in this state the soul is no longer molested, either by the devil, or the flesh, or the world, or the desires, seeing that here is fulfilled what is written in the Canticle: “Winter is now past, the rain is over and gone. The flowers have appeared in our land.”

[¶11] NOTE

[¶12] WHEN the soul has been raised to the high state of spiritual marriage, the Bridegroom reveals to it, as His faithful consort, His own marvelous secrets most readily and most frequently, for he who truly and sincerely loves hides nothing from the object of his affections. The chief matter of His communications are the sweet mysteries of His incarnation, the ways and means of redemption, which is one of the highest works of God, and so is to the soul one of the sweetest. Though He communicates many other mysteries, He speaks in the following stanza of His incarnation only, as being the chief; and thus addresses the soul in the words that follow:

### Stanza XXIII.

[¶14] THE Bridegroom tells the soul of the wondrous way of its redemption and betrothal to Himself, by referring to the way in which the human race was lost. As it was by the forbidden tree of paradise that our nature was corrupted in Adam and lost, so it was by the tree of the Cross that it was redeemed and restored. The Bridegroom there stretched forth the hand of His grace and mercy, in His death and passion, “making void the law of commandments” which original sin had placed between us and God.

[¶15] 2. That is the wood of the Cross, where the Son of God was conqueror, and where He betrothed our human nature to Himself, and, by consequence, every soul of man. There, on the Cross, He gave us grace and pledges of His love.

[¶16] 3. “Help and grace, lifting you up out of your base and miserable condition to be My companion and My bride.”

[¶17] 4. “Your mother, human nature, was corrupted in her first parents beneath the forbidden tree, and you were redeemed beneath the tree of the Cross. If your mother at that tree sentenced you to die, I from the Cross have given you life.” It is thus that God reveals the order and dispositions of His wisdom: eliciting good from evil, and turning that which has its origin in evil to be an instrument of greater good. This stanza is nearly word for word what the Bridegroom in the Canticle says to the bride: “Under the apple-tree I raised you up: there your mother was corrupted; there she was deflowered that bare you.”

[¶18] 5. It is not the betrothal of the Cross that I am speaking of now — that takes place, once for all, when God gives the first grace to the soul in baptism. I am speaking of the betrothal in the way of perfection, which is a progressive work. And though both are but one, yet there is a difference between them. The latter is effected in the way of the soul, and therefore slowly: the former in the way of God, and therefore at once.

[¶19] 6. The betrothal of which I am speaking is that of which God speaks Himself by the mouth of the prophet Ezekiel, saying: “You were cast out upon the face of the earth in the abjection of your soul, in the day that you were born. And passing by you, I saw that you were trodden under foot in your blood; and I said to you when you were in your blood: Live: I said to you, I say; in your blood live. Multiplied as the spring of the field have I made you; and you were multiplied and made great, and you went in, and came to the ornaments of woman; your breasts swelled and your hair budded: and you were naked and full of confusion. And I passed by you and saw you, and behold, your time, the time of lovers; and I spread My garment over you and covered your ignominy. And I swore to you; and I entered a covenant with you, says the Lord God; and you were made Mine. And I washed you with water, and made clean your blood from off you: and I anointed you with oil. And I clothed you with diverse colors, and shod you with hyacinth, and I girded you with silk and clothed you with fine garments. And I adorned you with ornaments, and put bracelets on your hands, and a chain about your neck. And I put a jewel upon your forehead and rings in your ears, and a crown of beauty on your head. And you were adorned with gold and silver, and were clothed with silk, and embroidered work, and many colors: you ate fine flour, and honey, and oil, and were made beautiful exceedingly, and advanced to be a queen. And your name went forth among the nations because of your beauty.” These are the words of Ezekiel, and this is the state of that soul of which I am now speaking.

[¶20] NOTE

[¶21] AFTER the mutual surrender to each other of the bride and the Beloved, comes their bed. Thereon the bride enters into the joy of Christ. Thus the present stanza refers to the bed, which is pure and chaste, and divine, and in which the bride is pure, divine, and chaste. The bed is nothing else but the Bridegroom Himself, the Word, the Son of God, in Whom, through the union of love, the bride reposes. This bed is said to be of flowers, for the Bridegroom is not only that, but, as He says Himself of Himself, “I am the flower of the field and the lily of the valleys.” The soul reposes not only on the bed of flowers, but on that very flower which is the Son of God, and which contains in itself the divine odor, fragrance, grace, and beauty, as He says by the mouth of David, “With me is the beauty of the field.” The soul, therefore, in the stanza that follows, celebrates the properties and beauties of its bed, saying: