In Librum Primum Regum Variarum Expositionum Libri Sex

OF SAINT GREGORY THE GREAT, ROMAN PONTIFF, SIX BOOKS OF VARIOUS EXPOSITIONS ON THE FIRST BOOK OF KINGS, WHICH IS ALSO CALLED SAMUEL.

Proem.

After the books of Moses and Joshua son of Nun, and of the Judges, the first book of Kings is shown to be eighth or ninth in the canon of the holy Scriptures. Yet this book, just as very many volumes of sacred eloquence, because it has not yet been expounded by the doctors of the holy Church, some of the simpler sort judge not to be mystical, and think that it says nothing sublime through the Spirit for the very reason that it seems to narrate things rather plain through the letter. But if they would read what the holy doctors have said in other books of explanations, they would discover how immense is the depth of this history as well. For very often in the expositions of those men, what is here said plainly through the letter is shown to be very difficult through spiritual understanding, and they intimate in plain terms that they understand far more sublimely concerning sacred history than they read on its surface outside. For it is plain that Elkanah, a man of Ephraim, is described as having had two wives (1 Kings 1:2); that Eli the priest, when he is dissolved by affection from the censure of correcting his sons, falls from his seat and dies with his neck broken (Ibid., 4:18); that King Saul was unwilling to obey God in the destruction of the Amalekites (1 Kings 15:9), but not long after lost both his life and his kingdom (1 Kings 31:5).

But these things are, of course, plain, as it pleases the simpler sort, yet the holy teachers, so that they might grasp them as befits their sublimity, sought their understanding not in the plainness of the letter but in the flight of allegory. Hence it is that when Saint Augustine read in the history that Elkanah had two wives, perceiving the spiritual height beneath the flat surface of the reading, he expounded one as a type of the Synagogue, and the other, because it bore the figure of the holy Church. Saint Jerome likewise expounded the death of Eli the priest and of Saul as placed in the sacred history not only for this, that it might terrify disobedient superiors with their punishment, but also that, while the rejection of the ancient and transgressing rulers is read, the destruction of the old law and priesthood might be signified. The sacred history of the Kings, therefore, is not for this reason to be believed empty of spiritual mysteries because it has not been expounded in order by the venerable fathers, but it is all the higher and deeper in that, like the vastness of an immense river, it could be drawn from by expounding from any small part whatever, and, when their little vessels are filled, it runs on to fill others day by day with the rush of its fullness. When, then, they took certain things of this sacred history for the strength of their works, but passed over the fullness of it undiscussed in the secret of its sublimity, what else did they appear to do than to take something from an immense river, to give drink to the thirsty minds of the faithful?

We too follow the custom of these men in the present work, who approach this great history by the grace of opening its understanding, yet we do not presume to undertake the exposition of its entirety, differing in this respect from the aforementioned venerable Fathers: we do not select here and there and from various places what we are to expound, whereas they did not take up any part of this sacred history in order, but gathered certain testimonies here and there, which they were to expound for the instruction of the faithful. Therefore, trusting in the help of God Almighty, we propose to explain from the beginning of the volume up to the anointing of King David, so that by this brief portion which is seen, we may be able to test whether we ought to proceed further in expounding. For many, while they set before themselves immoderate things, can never become the fulfillers of their own proposal, especially since the expounder of sacred eloquence acts in the manner of a man standing on a high watchtower. But sacred Scripture is like a vast forest. The man indeed situated on high, even if with keen vision he considers the vastness of the grove, yet while he looks upon the summits of the mountains, the farthest reaches of the hills, the lofty heights of the trees, all agreeing together in a certain equality, he does not attend to how great are the valleys, how widely the plains lie hidden in the middle. But if he begins to walk through what seemed brief to him, he suddenly recognizes that, though he had thought he had seen the whole, very many more things remained which he had not seen.

Hence also the immoderate traveler is often deceived, so that he completes his journey all the more dangerously the more the error of night overtakes him on the road when the day is done, he who, as if in the span of a short journey, did not think that he had completed even a part of the day. So, so to speak, while we consider the understanding of sacred history on a certain summit of its meanings, by the grace of almighty God we look upon, as it were, the lofty peaks of a darker forest from a certain height. But because, when that same meaning begins to be considered and brought forth more subtly, it begets other, more numerous meanings, as it were on the surface, as it seems, of the whole thing inspected, there is no one [who sees] this, but the hollows of the valleys and the hidden expanses of the outstretched plain, which are not seen. More safely, therefore, do we walk if we measure the things we perceive in such a way that we also think that the things we are about to see as we proceed must be run through. And so, while we propose to explain a small part of the great history, according to the measure of our weakness we end the course of our journey in the neighborhood, namely both distrusting the feebleness of our intellect and terrified by the depth of the sacred volume.

But I have judged it necessary first not so much to instruct as to entreat the reader, that he by no means weigh the weight of sacred history by the emptiness of my exposition, because the divine utterances are never to be estimated by the measure of their expounders. For neither are they therefore to be despised because they are not considered subtly; nor are they lofty and venerable for the reason that they are expounded eloquently and subtly. For there is one kind of excellence which is held in such esteem among the wise of the world as the brilliant talents of men are able to extol it. But Sacred Scripture, because it is divinely inspired, surpasses even the brilliant talents of men the more sublimely, the more those brilliant men themselves are inferior to God, and they see nothing in that spiritual sublimity except what is revealed to them by the goodness of the divine condescension itself. Therefore no one is so perfect in its knowledge that he cannot progress further, because every advance of man is inferior to the height of the divinity that inspires it. Hence also through the Psalmist it is said of the Lord: Who covers its upper parts in the waters (Ps. 103:3). For if by the name of waters those sublime deep understandings of the angels are designated, while God is said to cover the height of sacred eloquence in the waters, it is plainly evident that man is always inferior to that to which only its lower parts are revealed. Hence also through Moses it is commanded that the remnant of the sacrifice be burned with fire (Exod.

because, namely, the sacred Scriptures, which were published for the knowledge of the Redeemer, are to be venerated in proportion to the dignity of their sublimity even when they are not understood. And so even if nothing that is said by me is valued, nevertheless it must be valued that this sacred Scripture, which is unworthily expounded by me, says many good and sublime things to the one to whom almighty God has willed to reveal secrets. For sacred Scripture was so wonderfully established by almighty God that even if it seems to be expounded in many ways, it nevertheless does not lack secrets by which it may keep hidden things concealed, because it is almost never so expounded that there do not remain for it more things to be expounded daily. And in this incomprehensibility of it, almighty God has in great dispensation consulted for human mutability; for, so that it cannot grow cheap when known, it has been so wonderfully arranged that when known it is unknown, and it is read the more gratefully the more it is learned daily; and while it always intimates fresh things, it delights more sweetly.

The history of the Kings, therefore, because it was composed by that Spirit by whom the other volumes of sacred Scripture are also known, ought not to be believed to be less in its sacraments than those writings to which it is not inferior in the title of authority. For all its writers are reported to have been prophets, who, when they narrate historical events, signify spiritual things; they speak outward things and hint at inward things; they set forth earthly things so that heavenly things may follow. Whence also this first and second book of the same history is ascribed to the prophet Samuel for this purpose, that from the title of the author it may be perceived that the history he writes is not so much history as prophecy; the letter is simple and true, but exceedingly high and deep with a multiplicity of hidden meanings. But we, in proportion to our littleness, undertake to bear from so great a weight of it what we can. For since it is sweet in the surface of the letter, loftier in the types of allegory, useful for instructing morals, and clear in furnishing examples, yet in individual passages I am at a loss both to assert historical matters and to bring forth typical ones, and to confer moral ones, and to set forth examples; although, with the Lord's help, I will expound some things under one understanding, but others under several. Especially since I have judged that the labor of writing should be given to these times, in which, while the old solicitude of worldly intention is sunk into the hearts of certain ecclesiastical men, they judge new studies of writing to be superfluous for the very reason that they are not ignorant that the old works of venerable teachers abound.

For by what reasoning would they be refuted, unless they held out the sign of calumny with their brow laid bare? For those who despise new things as new, and approve those old things, grow weary of them through the satiety of worldly cares. Scripture indeed sets forth many such persons under the designation of one, saying: A satiated soul will trample the honeycomb (Prov. 27:7). For the honeycomb contains new honey. As if it were saying: While it is fed too immoderately on the care of earthly things, the soul does not rejoice in that recent sweetness of the Scriptures which is wont to please greatly. But because they find no commentaries of the ancients on this sacred history, they act more rightly if they embrace the work of our labor with that charity with which it is bestowed for the benefit of the little ones of holy Church, and, in place of the annoyance of reproaches, bring us, as we labor in so great a depth of Scripture, like a very deep sea, the support of their prayers. Hence indeed they make the fruit of our sweat their own, because while they love it out of kindness, they turn it into an increase of eternal reward for themselves, and because Scripture, so closed and unexplained for so many ages, is brought to common understanding, and because the little ones of holy Church, while they receive the splendor of the new religion within the coverings of the old Scripture, are helped in the progress of their devotion.

But because in the various works of the holy Fathers the testimonies of this history are found expounded in various ways, the reader ought to note that sometimes I follow their senses by treating them, but sometimes I strive to unfold the history otherwise, so that the work which I undertake in the hope of divine inspiration may both be valid by the authority of the ancient Fathers and in no way tedious to the reader, while among the old things which he knows I also present to him new things which he does not know. To this pronouncement of opinions I am indeed sometimes led by necessity, because the venerable Fathers, if they had expounded in order all the things which they touched upon in part, could by no means have observed that sequence of speech which they appear to hold. Therefore, while I pass over the understanding of the holy Fathers, I use necessity sometimes, sometimes convenience, because I both remove tedium from the reader and, while I discuss the whole in order, many things come against me from the middle which do not permit me to follow their opinions. In this work, indeed, I entreat the reader that he not consider the words by comparison with the eloquent orators of the holy Church, but weigh the understanding of the opinions by the reasons of ecclesiastical discipline, because although according to God's prohibition I do not know how to plant a grove in his house (Deut. 16:21), nevertheless I in no way abandon the rule by which holy Scripture is faithfully expounded.

But even where a learned reader finds something less pleasing in me, let him consider that while I, a pilgrim sailor, attack the spiritual history, deep with lofty meanings, like the storms of a great sea, it is not at all blameworthy if the helm of my speech is not well steered when the foaming crests of the waves rush in, which often force even the most skilled helmsman to let go the rudder. So, surely, the devoted plowman, entering to cultivate the wooded fields, lays out the straight lines of the furrows only if he first cuts them back again and again with the plowshare turned back, because no ease follows the art if no habit of cultivation seems to precede that same skill in plowing. But let no one judge the plainness of the history by this estimate, because for the most part we reach the secrets of spiritual meanings all the more difficultly the more we see the site of the hidden approaches lying farther off in the plainer letter; and we cannot touch its heights for this reason, that the step by which we think to touch the heights is lower. For what is the understanding of divinity but a certain ineffable summit of the highest height? And because almighty God is known through the Scriptures, what is that same sacred Scripture but a kind of steps by which one ascends so that that height may be reached? Therefore, as often as the history is plainer but the understanding deeper, what is this but that that sublimity has such a step by which it cannot easily be reached?

If, then, the reader has observed anything unseemly even in the explanation of the plainer history, he will be able to grant pardon the more kindly the more reasonably he recognizes that, since from the plain level of what is seen we do not stretch onward to those sublime things, we easily waver. The earlier parts of the volume, therefore, because they both contain the sacraments of so holy a Church and demonstrate the conduct of the chosen man, being placed in the pursuit of good conversation, I set forth one by one under each understanding, so that when in the deeds of the ancients we recognize the new reasons of my [interpretation], we may also take from them the edification of our own conduct. But also, because in the salvation of the faithful faith is prior to works, we send ahead the typical signification as a solid foundation, upon which or after which the fabric of the whole undertaking may be built in moral or historical exposition.

BOOK ONE.

CHAPTER ONE.

(1 Kings 1:1) There was one man from Ramathaim-zophim, from Mount Ephraim, and his name was Elkanah, son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an Ephrathite.

Whom, then, does this man represent to us, if not our Lord and Redeemer, who both appeared in the weakness of our flesh and yet did not subject that same weakness of the nature he took up to the blandishments of a more relaxed life? For a man (vir) is so called from virtue (virtus). But the man (homo) established in paradise had war with the apostate angel, yet he did not take care to resist him through the power of free choice. Strong, then, as he was established, but enervatedly subjugated to the enemy, he was not a man (vir) by way of conflict who was [made] by way of gift. Thus he was made strong in such a way that human nature, once condemned, could not prevail over the conquering enemy, unless he assumed it who existed above men. And so our Champion was made, our Creator. But whether he was a man (vir) is known if it is considered from the virtue he showed. He assumed our nature, so that while it conquered in him, it might restore the nobility in which it was created, and that which had been made strong [and then] weak in Adam might become in the Redeemer weak [and then] strong (Matt. 4). To him, indeed, while he fasted, the tempter came near in the desert; he renewed the weapons of his ancient victory, he hurled the darts of gluttony, calumny, and pride; but he found him resisting in all things. The man (vir), then, shone forth through victory, who, overcoming the apostate angel, that strong conqueror, did not display to him the power of his divinity but the weakness of his humanity. Considering this man, the prophet Jeremiah says: A woman shall encompass a man (Jer. 31:22).

Zacharias points to this one, saying: Behold the man, the Orient is his name (Zech. 6:12). The blessed apostle Peter, preaching to the Jews, speaks of this one: Jesus of Nazareth, a man approved by God among you by powers and wonders and signs: this man, delivered up by the definite plan and foreknowledge of God, you fastened to the cross by the hands of the wicked and killed (Acts 2:22-23). Hence Cleophas, conversing with the same Redeemer on the road, says: Concerning Jesus of Nazareth, who was a prophet, mighty in deed and word (Luke 24:19). For he was a man who both drove the ancient enemy out of this world from the Church, and, dying, bound him in hell. And because he who, dying, crushed the powers of hell, and, rising again, opened for us the entrance to eternity, showed us the greatness of his power not only by living but also by dying and rising again. Therefore, since our Redeemer is known to have performed works of great power through the humanity he assumed, rightly is he who signifies him by a type said to have been a man.

But it must be asked why he is called one man. For if this unity is referred to number, it seems superfluous: for each person is one, and not two. And holy Samuel, by whom these things are written, must in no way be believed to have begun in vain against the custom of the writers of holy Church. For the writer of that volume, when he brought forward the life of blessed Job as an example for the faithful, began thus: There was a man in the land of Hus, named Job (Job 1:1). The evangelist Luke also, when in the beginning of his Gospel he declared the praises of a righteous priest, said: There was in the days of Herod the king a priest named Zacharias (Luke 1:5). For neither did that one say: one man; nor did the evangelist say: there was one priest. What is it, then, that the chosen prophet, contrary to the usage of writers, began such an exordium of writing? But because he was not only a writer but also a prophet, he knew of whom the history spoke; and he knew whom the one spoken of through the history signified. What, therefore, he narrates concerning the history beyond the usage of history, this he speaks for the usage of the catholic faith in the understanding of allegory. Whence also by this new custom the whole Church at the same time confesses that God and man is one Christ.

He says therefore: There was one man, because he was speaking of God and man, so as to assert both his divinity and his humanity, and to show more plainly that there is not one person of the Word who assumed and another of the man who was assumed, but one and the same person of God and man; yet this unity can fittingly be referred to the excellence of his dignity. For although holy Church has had no other Redeemer, through the display of power she has had certain men. Therefore, when he is called one, he is shown to be incomparable.

For he had no equal, who, while he provided for the human race by his excellent life and word, was able to give the gifts of Redemption by a singular gift. Hence Paul also says: Receiving the abundance of grace and of the gift and of righteousness, they shall reign in life through one Jesus Christ. Reproaching the Jews through himself with this dignity of his excellence, he says: If I had not done works among them which no one else did, they would not have sin. The Psalmist also, considering the excellence of his beauty, said: Beautiful in form above the sons of men, grace is poured out on your lips. Isaiah, testifying to the singular good of Redemption in him, says: Surely he has borne our sicknesses and carried our iniquities. The eternal Father also, showing his singular dignity, cried out from magnificent glory, saying: This is my beloved Son, in whom I am well pleased.

There was one man, whom Peter confessing said: There is no other name given under heaven, in which we must be saved (Acts 4:12). Paul asserts this magnitude of his excellence, saying: The Lord exalted him, and gave him a name which is above every name (Phil. 2:9). And because the excellence of his power surpasses not only elect men but also all the blessed angels, Paul, preaching him to the Hebrews, says: Who since he is the splendor of glory and the figure of his substance, and bearing all things by the word of his power, making purgation of sins, sits at the right hand of the majesty on high, being made so much better than the angels, as he has inherited a more excellent name than they. For to which of the angels did he say at any time: You are my Son, today I have begotten you? And again: I will be to him a father, and he shall be to me a son (Heb. 1:3, 4, 5). Rightly therefore is he called one man, to whom no one is compared. But let us now hear whence he was, whom we have known to be so great.

i. Concerning Ramatha Sophim, concerning the mountain of Ephraim. Ramatha, Sophim, and Ephraim are Hebrew names, of which the first sounds in our language as "Consummate Vision," the second indeed as "Watchtowers"; the third, finally, is interpreted as "Fruitful," or "Fruit-bearing." But what is the consummate vision, if not the perfect knowledge of almighty God? This consummate vision the Teacher of the Gentiles indeed intimates, saying: We see now through a mirror in an enigma, but then face to face; now I know in part, but then I shall know, even as I am known (1 Cor 13:12). And what is meant by the watchtowers, if not that sublimity of the angels? For a watchtower is chosen on high for a clearer vision. But Ramatha Sophim is rightly spoken: because that perfect knowledge of our Creator can be had only by those blessed citizens who stand in that supernal sublimity. For the radiance of eternal light is beheld in its fullness, not in the lowliness of the present exile, but from the state of eternal sublimity. Whence Ramatha Sophim is well said to be situated on the mountain of Ephraim. For what is the mountain of Ephraim, if not heaven? It is indeed a fruit-bearing mountain, because it ever brings forth the flowers of eternal beauty and the fruits of unfailing joy. Well, then, is both Ramatha and Sophim said to be situated on the mountain of Ephraim, because that eternal vision of almighty God, and that height of the blessed citizens, is not had on earth, but in heaven.

For, intimating that he is from Ramatha, he says: "As the Father knows me, so I also know the Father" (John 10:15). Hence again he says: "No one knows the Son except the Father, and no one knows the Father except the Son, and the one to whom the Son has willed to reveal him" (Matt. 11:27; Luke 10:22). He was from the watchtower, that is, from the height, who also, rebuking the Jews, says: "You are from below, but I am from above; you are of this world, but I am not of this world" (John 8:23). He was from the mountain of Ephraim who says: "I am the living bread that came down from heaven" (John 6:51). John the Baptist, affirming that he was from the mountain of Ephraim, says: "He who comes from heaven is above all" (John 3:31). Hence the Psalmist says: "His going forth is from the highest heaven" (Ps. 18:7). Hence the teacher of the Gentiles says: "The second man, from heaven, is heavenly" (1 Cor. 15:47). Therefore the man who is declared to have been one is reported to have come from Ramatha Sophim, from the mountain of Ephraim: because, born above all, he shone forth above all, and he appeared so great on earth because he came from heaven. For he was from Ramatha Sophim, because, even if he shone forth here incomparably, nevertheless the greatness of his excellence is not grasped except where his perfect knowledge is displayed to the eternal citizens. For here he had seen him in the excellence of virtue, who said: "What we have seen and heard, and our hands have handled, concerning the word of life" (1 John 1:1).

But because he had not seen the greatness of his excellence, he promised it to us in Ramatha, saying: "When he shall appear, we shall be like him, for we shall see him as he is" (1 John 3:2).

But by the name of this mountain, the most blessed ever Virgin Mary, Mother of God, can be designated: for she was a mountain, who transcended the whole height of every elect creature by the dignity of her election. Was not Mary a sublime mountain, who, in order to attain to the conception of the eternal Word, raised the summit of her merits above all the choirs of angels, even to the throne of the Godhead? For Isaiah, foretelling the most excellent dignity of this mountain, says: "In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains" (Isa. 2:2). For she was a mountain on the top of the mountains, because the height of Mary shone forth above all the saints. For just as a mountain designates height, so a house designates a dwelling. For she is fittingly called both mountain and house, who, while she is illumined with incomparable merits, prepared a sacred womb for the only-begotten of God, in which he might rest. For Mary would not become a mountain on the top of the mountains, if divine fruitfulness did not raise her above the height of the angels. And she would not become the house of the Lord, if the divinity of the Word had not lain in her womb through the humanity assumed.

But it is rightly called a fruitful mountain, from which the best fruit, that is, the new man, is begotten; and the prophet, looking upon her as beautiful and adorned in the glory of her fecundity, says: "There shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root" (Isa. 11:1). For concerning the fruit of this mountain, David, exulting in God, says: "Let the peoples confess to you, O God, let all the peoples confess to you; the earth has given its fruit" (Ps. 66:6). For the earth has indeed given its fruit, because the one whom the Virgin bore, she did not conceive by material work, but by the overshadowing of the Holy Spirit (Luke 1:35). Hence to the same king and prophet it is said by the Lord: "Of the fruit of your womb I will set upon your throne" (Ps. 131). Hence Isaiah says: "The fruit of the earth shall be sublime" (Isa. 4:2). For the one whom the Virgin bore was not only a holy man, but also a mighty God. Concerning this fruit, when Elizabeth greeted her, it is said to the same blessed Virgin: "Blessed are you among women, and blessed is the fruit of your womb" (Luke 1:42). Rightly, therefore, is she called the mountain of Ephraim, who, while she is raised up by the ineffable dignity of divine generation, in her fruit the dry shoots of the human condition grow green again. Therefore the man from Ramatha-Sophim was made from the mountain of Ephraim, because he who by the power of his divinity created the angels, from the flesh of the most exalted Virgin took the form of humanity.

And because through the humanity that he assumed he willed to be born not from unbelievers but from the faithful, there follows: The son of Jeroboam, the son of Eliu, the son of Thau, the son of Suph.

For four names of fathers are assigned: because when the Lord took flesh from a faithful people, he had as fathers according to his humanity those whom he illumined with the glory of as many principal virtues. Hence also the divine promise is made not to some unbeliever but to the faithful Abraham: In your seed all the nations of the earth shall be blessed (Gen. 22:18). Hence the evangelist Matthew, weaving the order of his generation, says: The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1). Hence he speaks in his own person to the Samaritan woman, saying: Salvation is from the Jews (John 4:22). Hence Paul says: To whom belongs the adoption as sons, and the glory, and the covenant, and the giving of the law, and the worship, and the promises: to whom belong the fathers, from whom is Christ according to the flesh, who is over all things, God blessed forever (Rom. 9:4-5). To these, indeed, because there was also prudence in the knowledge of things; justice, by which, having known them, they would desire to order what is right; fortitude, by which they could carry out the good things they willed; and temperance, through which they would accomplish all things with discernment—they are fittingly designated by the number four.

There follows: Ephrathite. But he who is asserted to be from the mountain of Ephraim, why is he said to be an Ephrathite? But this is clear according to the letter, namely that someone could be from the mountain of Ephraim who was not born of the tribe of Ephraim. He is called Ephrathite, therefore, so that he who is shown to be from the place may also be recognized as being from the stock of his lineage. But because Ephrathite means "fruitful," this is rightly ascribed to the person of the Redeemer, who is proclaimed by the prophet's prophecy: He will be like a tree that is planted beside the courses of waters, which will give its fruit in its time (Ps. 1:3). For appearing in the appointed fullness of times, he turned the flowers of heavenly teaching into the fruits of the elect; and as many as he joined to himself from the human race, so many fruits, as it were, he brought forth unto eternity. In this place, while the life of the Redeemer is described, the destruction of the devil is also shown in a hidden way. For he was from the mountain of Ephraim, and yet he was not an Ephrathite: because he indeed fell from heaven, but the worst tree did not give good fruit.

(Verse 2) He had two wives, the name of one was Anna, and the name of the second was Phenenna; and Phenenna had sons, but Anna had no children.

What is represented by Phenenna, if not the Synagogue? And what is figured by Anna, if not the holy Church? For Phenenna is reported to have had sons, because when our Redeemer appeared in the flesh, through the Law which he had given and through the prophets whom he had sent, he found sons of the Synagogue brought forth in faith. But Anna had no children, because the holy Church, then new and but recently joined to her heavenly bridegroom, was not yet at all bringing forth by preaching. Hence also in the Canticle the voice of that same bridegroom says to her: Our sister is little, and has no breasts (Cant. 8:8). Or certainly she is said not to have had children, not because of inequality of age, but through the barrenness of sterility. What then is the sterility of Anna, if not the obduracy of Judaea? For she who could not convert the hard hearts of the Jews to faith in the Redeemer was undoubtedly sterile. But it is to be noted that Phenenna, who is said to have given birth first, is called the second wife. For the Synagogue brought forth sons in faith first, yet she was lesser in dignity than the holy Church. She was therefore the second wife, not in the time of conjugal union, but in the inequality of prerogative. There follows: (Verse 3) And that man went up on appointed days from his city, to adore and to sacrifice to the Lord God of hosts in Shiloh.

For what is the spiritual city of the Redeemer if not sacred Scripture? This city has surely bestowed on its citizens as many bulwarks of defenses as it has precepts; it has furnished them with as many weapons as it has counsels of salvation. What else was it for our Redeemer to ascend, if not to reveal the heights of his divinity in the form of humanity? And because he is recognized in sacred Scripture, he is rightly said to ascend from his city. The appointed days are the promises concerning him, placed in the holy Scriptures. They are days, indeed, because they shine for the elect unto the knowledge of him. They are also appointed days, because we know that they were placed by the ancient Fathers in that same sacred utterance. For Moses prefigured the day of his ascent when he said: The Lord will raise up for you a prophet from among your children; you shall hear him as you hear me (Deut. 18:18). He too appointed a day who said: The scepter shall not depart from Judah, nor a leader from his thigh, until he comes who is to be sent, and he will be the expectation of the nations (Gen. 49:10). Micah, appointing the day of this ascent, says: And you, Bethlehem, land of Judah, are by no means least among the princes of Judah: for from you shall go forth a leader who shall rule my people Israel (Mic. 5:2). Hence Isaiah says: Behold, a virgin shall conceive in the womb and bear a son, and his name shall be called Emmanuel (Isa. 7:14). For as many promises concerning him as there are from the Law and the Prophets, so many appointed days do we see for his ascent.

For he went up as it were on appointed days, when he said to the Jews: Search the Scriptures, in which you think you have eternal life; for they are they which testify of me. Hence he says again: If you believed Moses, you would perhaps believe me also; for he wrote of me. He went up, therefore, on appointed days, because by appearing he showed forth the distinguished marks of the promises which he placed in the holy Scriptures. But the appointed days can be understood as the splendors of the miracles promised at his coming. The prophet Isaiah, beholding these days as appointed, says: Say to the faint-hearted: Be comforted, and do not fear: behold, our God will bring vengeance of recompense; God himself will come, and will save us. Then shall the eyes of the blind be opened, and the ears of the deaf shall hear: then shall the lame man leap as a deer, and the tongue of the dumb shall be opened. But let us see whether he went up on those appointed days which we have recognized as appointed for the Redeemer's ascent. For when he was asked by John whether he was the one, or whether they should look for another, he answered the disciples who were sent, and said: Go and tell John what you have seen and heard: the blind see, the lame walk, the lepers are cleansed, the poor are evangelized; and blessed is the man who shall not have been scandalized in me. He went up, therefore, on appointed days, who, in order to drive the darkness of ancient error from the hearts of his elect, shone forth with the splendors of so many promised miracles.

But he descended, to adore and to sacrifice, because he willed to be known for this end, that by dying he might redeem those whom by living he had taught. He adored indeed, because as an example for the elect he presented himself wholly humble and subject to God the Father through obedience. He sacrificed, moreover, because he who gave us examples of humility by living, delivered himself to God the Father on the altar of the cross as an offering and victim, and those whom he taught by living he redeemed by admonishing. For he knew that both were greatly necessary for us, and therefore he did not bestow the one without the other. For when Herod sought him by deceit to kill him, since he had been born in Bethlehem of Judah, if the Redeemer had died then, he would indeed have sacrificed, and would not have adored, because he would have become a victim by dying, but those whom he was to free by death he would by no means have taught by living. And even if, teaching us by living, he had scorned to die, he would assuredly have adored and not sacrificed. Therefore, that he might adore, he fled from the king who persecuted him into Egypt; and that he might sacrifice, he rebuked Peter who was dissuading him, saying: Get behind me, Satan, for you do not savor the things that are of God but the things that are of men. For indicating that he adored himself, he said: I did not come to do my own will, but the will of him who sent me. Hence he also says: I do always the things that are pleasing to him. Also indicating that he sacrificed himself, he said: Therefore the Father loves me, because I lay down my life, and I will take it up again: no one takes it from me, but I lay it down of myself.

I have power to lay it down, and I have power to take it up again. And a little before: I am the good Shepherd, who lays down my life for my sheep. Paul, beholding him as a sacrifice, says: He delivered himself for us, an offering and a sacrifice to God for a sweet-smelling savor. He ascended, therefore, to adore and to sacrifice, because he showed himself by so many miracles for this end, that he might instruct us by words and examples, and by dying overcome our death.

But it must be noted that when the Ephrathite is said to ascend to sacrifice, God almighty, to whom he sacrifices, is named the God of hosts. Why is this known to be so, unless because by the death of the Redeemer not one Jewish people alone, but all the nations were being redeemed? For what are the faithful multitudes of the nations but the army of God almighty? Exhorting these armies, surely, to exult at the triumph of their king, the Psalmist says: All nations, clap your hands, shout to God with a voice of exultation. Beholding these same gathered together, he likewise said: All the nations whomsoever you have made shall come and adore before you, O Lord, and shall glorify your name. The Lord of hosts is therefore named, because truly through the death of the Lord not only the chosen Judea is gathered, but all the nations are led to the service of God almighty; and while they lead their faithful ranks, strong with the arms of virtues, against hidden enemies, through the glory of triumph they arrive at the heavenly kingdoms.

The place of the sacrifice is also declared, because it is said: In Shiloh. For Shiloh is interpreted as "sent," or "mission." For what is designated by this mission, if not the command of obedience enjoined by the supreme Father upon the only-begotten? What is it also that he is said to sacrifice in Shiloh, if not that he gave himself to death in no other way than as he had the command from the Father? For he would not have sacrificed in Shiloh if he had died otherwise than as he had the command from the Father. Hence also he said through himself: As the Father gave me commandment, so I do. Hence Paul says: Made obedient to the Father unto death, even the death of the cross. In Shiloh, therefore, he both worshipped and sacrificed, because both in living and in dying he did the will of his Father. It follows: There were there two sons of Eli, Hophni and Phinehas, priests of the Lord.

Concerning these it is rightly asked why they are called priests of the Lord, who are reported not much further on to be sons of Belial. But if this is asked simply according to the letter concerning the sons of Eli, it is easily answered: because at that time they were called priests of the Lord, when the priests of idols were reckoned by the names of false gods. When, therefore, they are called priests of the Lord, by the marks of faith they are distinguished from the worshippers of idols. For by these words their faith, and not their life, is proclaimed: because they did indeed practice wickedness of deed, but they did not err in faith in the Creator. Yet this is also fittingly ascribed to the leaders of the Jews at the time of the divine incarnation.

Those priests are reported to be two, and this very fact is not reported to the praise of virtue, but to the reproach of deceit. Whence also the Lord threatens them through Himself, saying: Woe to you, scribes and Pharisees, hypocrites, who are like whitewashed tombs, which appear beautiful outwardly, but within are full of the bones of the dead (Matthew 23:27).

But what is it that they are reported to have been there? For if Shiloh, that is "mission," signifies that command of the supreme Father, how were the leading men of Judea there, who did not venerate by receiving Him upon whom it was enjoined, but killed Him by driving Him out? Yet they were there, because even though they raged cruelly against the death of the Lord, nevertheless from that cruelty they did not obtain what they resolved by raging, but they fulfilled the counsel of the eternal Father in the death of His only-begotten. For their counsel was to hand Him over to death for this reason, that the people might not be able to believe in Him; but He who has His persecutors as helpers of the paternal command enjoined upon Him rose again from the dead, and the whole world believed in Him. For there were the sons of Eli, Ophni and Phinehas, that is, in the mission: because our Redeemer, to fulfill the will of His Father, had the leading men of the Jews as supporters; although they themselves would by no means believe that they were supporting Him, whom they did not fear to kill. Whence also it follows: (Verse 4.) Therefore the day came, and Elkanah offered sacrifice, and gave portions to Peninnah, and to her sons and daughters.

What do we believe this day to be, except the one that the testimonies of the sacred Scriptures established through Isaiah, saying: He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth (Isa. 53:7)? For the day came when the brightness of the promised oracle showed the time of the Lord's passion. Then Elcana sacrificed, because our Redeemer offered Himself to the eternal Father in the sacrifice of our absolution through the death of the cross. Then he gave portions to Phenenna and to her sons and daughters, because surely the elect of Judea whom he found in the underworld he brought back to the joys of paradise. Their portions, indeed, are the gifts of everlasting joys. Whence also the Psalmist, speaking of the place of his lot, says: My portion, Lord, be in the land of the living (Ps. 141:6). Well, moreover, are Phenenna and her daughters named separately in receiving their portions. For Phenenna signifies the teachers of Judea, while her sons designate the stronger hearers of her, and her daughters the weaker ones subject to her. Separately, therefore, are the mother, and the sons, and the daughters mentioned, because on account of the unequal merits of the ancient elect, their rewards were not equal. It follows: (v. 5) But to Anna he gave one portion with sorrow, because he loved Anna.

What is it that, when he gave portions to Phenenna and to her sons and daughters, he was by no means sad; but when he assigned one portion to Anna, he is reported to have been sad? But what is the one portion of Anna, except the temporal affliction of holy Church? For he was giving her this portion when he said: Amen, amen I say to you, that you shall weep and lament, but the world shall rejoice, and you shall be sorrowful (John 16:20). He was giving her this portion when he commended Paul to Ananias, saying: Go, for this man is a vessel of election to me, to carry my name before the Gentiles and kings and the children of Israel; for I will show him how great things he must suffer for my name (Acts 9:15-16). Hence the same teacher of the Gentiles glories in his acceptance of it, saying: I fill up those things that are lacking of the sufferings of Christ in my body (Col 1:24). Hence again he says: I bear the marks of Jesus in my body (Gal 6:17). Hence he says: But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world (ibid., 14). For he had received one portion from the bridegroom, who purposed to glory in the cross alone. Therefore, when Elcana gave the portions of Phenenna, he was not sad, because our Redeemer, after the triumph of death, has already restored the elect of the synagogue to the joys of paradise, now rejoicing. But he gave Anna's portion sadly, because he could not fail to suffer with her, whom he was leaving as the spouse of death and the heir of the cross.

Hence also, when Stephen suffered, with the heavens opened, Jesus is said to stand (Acts 7:55). For to stand is for him to suffer with him.

But what is added, that he loved Anna, can be understood fittingly as the cause of both things. For whether someone takes him to have been sad for this reason, because he loved Anna, or for that reason to have assigned her one portion, it is not devoid of good understanding. For if he did not love her, he would by no means wish to suffer with her sufferings. For why is she led out of Egypt, except because she is invited to suffering? But to her are promised places flowing with milk and honey. Well, therefore, when he is said to give her one portion, he is reported to love her: because undoubtedly our Redeemer, although he entrusted to the holy Church the labor of his cross, established for her far more excellent gifts of recompense in heaven. Describing the increase of this suffering, he adds and says: (Verses 6 and 7). But the Lord had closed her womb. Her rival also afflicted her and distressed her vehemently, so much that she reproached her because the Lord had closed her womb.

For the Lord closed the womb of holy Church, because by his supreme judgment the people of the Jews, having been rejected, could not be fruitful in the faith of our Redeemer. And her rival afflicted her, because the synagogue rages against her with threats and reproaches. But against her whom neither threats nor insults had broken, it even inflicted punishments by torment. Rightly, then, is she said not only to afflict her but to torment her grievously: because the rejected Jewish people, with the terror of threats, stirred against the chosen Church and struck her with blows. Hence also concerning Saul, who was then persecuting, it is said in the Acts of the Apostles: Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest and asked letters from him to Damascus, so that if he found any men of this way, he might bring them bound to Jerusalem (Acts 9:1-2). For he who breathed threats and slaughters was plainly not only afflicting but also tormenting the Church, which he was not rightly emulating. For he confesses that he was her rival, saying: For you have heard of my former conduct in Judaism, that I persecuted the Church of God beyond measure and tried to destroy it, and I advanced in Judaism beyond many of my contemporaries in my own nation, being more abundantly zealous for the traditions of my fathers (Galatians 1:13-14).

And because Judaea fell into such a depth of damnation that she rejoices in that very thing for which she is cast off by the eternal judgment of God, it is added: To such an extent that she reproached her, because the Lord had closed her womb. For she still counted it a great thing that she would not prevail to be converted to the faith. As if therefore the prophet, marveling at the magnitude of her blindness, says: She is weighed down by such great darkness of error that she insults the good because she herself can no longer become good. And because holy Church grieved for her as she perished, it follows: (Verse 7). Now Anna wept.

For she also brought forth the lamentations of her sorrow, saying: Great is my sorrow, and continual grief is in my heart: I indeed wished myself to be anathema for my brethren from Christ, who are my kinsmen according to the flesh (Rom. 9:2-3). And because she did not receive joy from their conversion, it is added: (Verse 7.) And she did not take food. For she would take food if she had had refreshment of gladness from the whole conversion of Judaea. She therefore who wept did not take food, because she who grieved over perishing Judaea did not receive joy over her salvation. But the food of gladness, which is not given to holy Church from the conversion of the Jews, is offered through the exhortation of the bridegroom. For the words of his preaching, even if the reprobate do not receive them as hearers, are nevertheless not without the reward of recompense.

For almighty God rewards even that which is bestowed on the reprobate without any profit to them; and what they have brought upon the chosen preachers by their hostility, he weighs out to them as gain of recompense on the scales of a just examination. Hence it is aptly added: (Verse 8.) Therefore Elkanah her husband said to her: Hannah, why do you weep, and why do you not eat? And why is your heart grieved? Am I not better to you than ten sons?

As though, then, through the consolation of inner inspiration, the Redeemer were saying to the mind of the teacher: In vain do you complain over the loss of the profit of preaching, since you receive a more abundant fruit in proportion as you bestow the affection of charity even upon enemies. From that, therefore, you grieve, over which you ought to have rejoiced. And because he himself is the reward of the elect, he asks, saying: Am I not better to you than ten sons? For Hannah would have borne ten sons if the primitive Church had brought forth in faith the people of the Jews, placed under the Decalogue of the Law. And because some benefit others by preaching who yet displease the Creator in many respects, it is shown by reason that her husband is better to Hannah than her ten sons. But by this also, that it is asked why she weeps, the destruction of Judaea herself can be signified. As though he were saying: She weeps in vain, to whom pardon is by no means granted at the prayer of the righteous. When, then, he subsequently asks: Why do you not eat? Surely the joy over the conversion of the Gentiles is disclosed to her.

As if he were saying, then: Since you ought to be subject to the whole world, you do not rejoice in vain that she who was cast out does not abandon the darkness of error. It follows: (Verse 10.) Therefore Anna arose, after she had eaten and drunk in Shiloh, while Eli the priest was sitting on a seat before the posts of the temple of the Lord, and since she was bitter in spirit, she prayed to the Lord, weeping abundantly.

For what was it for holy Church to eat at that time, if not to receive the food of consolation at the divine exhortation? And what was it for her to drink, if not to rejoice in the sweetness of inner consolation poured into her? For if food strengthens, drink refreshes. We therefore take food when, having seen eternal rewards, we are strengthened amid adversities. And we drink, as it were, after the meal: because where the mind of the elect is strengthened in the contemplation of eternal goods, it rejoices the more abundantly amid the great adversities it endures, the more it sees that greater recompenses are laid up in heaven for great labors. For bold with the heavenly refreshment, then restored, it renews its strength, so that it despises earthly things the more strongly, the more the love of heavenly things lifts it up. Rightly, therefore, Anna is recorded to have arisen after she ate and drank. For she arose, because she restored her mind to the insistence of preaching.

And because the Jewish people still had the rites of sacrifices, still also the honor of legal teaching, and the sublimity of pontifical dignity, the priest Eli is said to sit upon a seat. Yet because he was able to display that teaching of the Law not spiritually but carnally, he sat not within the temple but before the doorposts of the temple. For what is the temple of the Lord but the spiritual understanding of the holy Scriptures? The doorposts of the temple, however, are the Law and the Prophets. Whence also on the mountain the Lord appeared transfigured in the midst of Moses and Elijah: because then the splendor of his divinity is beheld, when his sacraments are sought not in the letter that kills, but in the spiritual signification of the Law and the Prophets. Eli, therefore, sat before the doorposts of the temple, that is, outside, because the teachers of the synagogue had been expelled from the spiritual understanding of the Scriptures, and yet in the overthrow of the people subject to them, they had the authority of teaching and the dignity of prelacy. But Anna is written to have wept with a bitter soul.

And because we have referred Anna's drink to the joy of the holy Church, which is shown to rejoice, how is she reported to have wept with a bitter spirit? But it can reasonably be understood that contemplation of the heavenly reward had lifted her up to rejoicing, and compassion for the rejection of Judaea stirred her into bitterness of spirit by affecting her. For caught amid the storms of great persecution, with heavenly rewards revealed to her, she exulted, but she fell into bitterness because she saw the people once chosen perishing. Hence also she is described as weeping abundantly in prayer, so that by the gift of such great affection she might obtain from the Lord the salvation of her people. All this can also be understood otherwise. For in Shiloh, that is, in the ministry to which she was sent, she ate; because even if she could not win over the entire Jewish people, she nevertheless converted many of them to faith in the Redeemer by preaching. Hence also, when Peter preached, five thousand men believed in one day, and on another, three thousand. And because what we drink we can swallow more easily than what we chew, Anna both ate and drank, because by preaching she converted some with difficulty and others easily. For at the aforementioned preaching of Peter many thousands believed in a single moment, but Paul did not believe before he had vehemently opposed those very preachers with threats and slaughters.

But after Anna had eaten and drunk in Shiloh, she rose: because, just as He took away from Judaea those who had been predestined to eternal life, He prepared Himself for the preaching of the Gentiles. But what sort she desired to bear is shown by this, which is added: (VERS. 15.) And she made a vow, saying: Lord of hosts, if looking you will look upon the affliction of your handmaid, and will remember me, and not forget your maidservant, and will give to your servant a male sex, I will give him to the Lord all the days of his life, and no razor shall go up upon his head.

What is it that Anna asks a male sex from the Lord, except that those whom the holy Church desires to bear by preaching, she longs to be strong with evangelical perfection? For in comparison with evangelical perfection, those works of the Law which seemed strong were not strong, but weak. For it was commanded there: You shall love your neighbor, and you shall hate your enemy (Lev. XIX 18). But in the Gospel the Lord commands, saying: Love your enemies, do good to those who hate you (Matth. v, 44). There the uncleanness of fornication is cut off from the body, so that the strength of conduct, as if by the male sex, may excel; even an unclean thought is cut away from the heart: Whoever, he says, has looked at a woman to desire her, has already committed adultery with her in his heart (Matth. v, 28). The Synagogue, therefore, which by the weakness of the precepts bore the Jewish people, did not give birth to the male sex, but rather the female.

Therefore, when Anna asks that a male sex be given to her by the Lord, what else is she seen to desire but to bear through the Gospel such men as may appear strong, both in the outward purity of the body and in inward charity?

And because the order of preachers does not seek human glory from the conversion of the Gentiles, it is added: I will give him to the Lord all the days of his life. For he gives a son to the Lord who does not usurp for his own praises anything from the one whom he begets by preaching. And he devotes him to the Lord all the days of his life who ascribes nothing to his own favor from the virtues in which the subject profits by improving. For the days of the life of the elect subject are the holy virtues, which illuminate his soul by shining, lest it grow dark in the night of vices on the way to the heavenly fatherland.

But the perfect order of the preacher, while he despises to have favors from the gain of preaching, does not take away the temporal goods of his subjects by coveting them. Hence it is well added there too: And a razor shall not come upon his head. When a razor comes upon the head, it shaves the hair. For what is designated by the hairs, which are superfluous to the body, but an abundant supply of earthly substance? And what is expressed by the razor but the covetousness of evil shepherds? By this razor the head of the born son is shaved when the goods of subjects are seized through the covetousness of preachers. Hence it is also said through the prophet to delinquent Judaea: Your shepherds are wolves at evening, not leaving in the morning.

For in the evening the shepherds become wolves, because as the darkness grows and this world declines toward its end, they do not fear to seize the goods of their subjects. They do not leave them in the morning, because while they gape after temporal things, as the coming of the future judgment grows white, they do not reserve for themselves the rewards that are to be given. Micah certainly marks these men, saying: The prophets who seduce my people, who bite with their teeth, and preach peace; and if anyone has not given something into their mouth, they sanctify war against him (Mic. 3:5). For they seduce the Lord's people as prophets when reprobate preachers confound the judgments of their hearers. And biting with their teeth they announce peace, because in the appetite of their rapacity, while they look up to the earthly gifts of the wicked, they promise them the security of divine indulgence. But they sanctify war against those who give nothing into their mouth, because they terrify even the just with harsh sentences, since these do not supply them with earthly things according to their wish. Surely these men put the razor to the head of the son when, under the pretext of charity, they preach heavenly things in order to take earthly things from them through greed. That the holy Church certainly does not hold this razor for the plunder of subjects, the excellent teacher shows in himself, saying: I do not seek a gift, but I seek the fruit (Phil. 4:17). Hence he also says: He who proclaims the Gospel should live from the Gospel. But I have not used this power (1 Cor. 9:14, 15).

For he who does not care for the necessary food from his subjects, clearly shows with what sublimity of worldly contempt he would confute shameful gains and illicit gifts. Anna, therefore, when she vows that no razor shall come upon her son's head, openly suggests the customs of holy Church, which brings forth the elect unto eternal life by speaking, but never takes away their temporal goods through avarice. But because this is said of Anna while she is still vowing and not yet giving birth, it is aptly added: (Verse 12) And it came to pass, while she multiplied her prayers before the Lord, that Eli observed her mouth.

What was it for holy Church to multiply prayers before the Lord out of desire to give birth, but to persist with assiduous prayers for the conversion of the Synagogue? And what was it for the Jewish priesthood to observe her mouth, but to lie in wait for the preaching of holy Church? For he observed her mouth, because he vehemently strove to reprove the right preaching of the faith. And it is well said that he then observed her mouth, when she multiplied her prayers—he who strove to harm her all the more cunningly, the greater he recognized her desires to be in her insistence on preaching. Finally, he would not have observed her mouth but attended to it, if he had wished to hear the preaching of our faith for the fruit of his own salvation. It follows: (Verse 13) Moreover, Anna spoke in her heart, and only her lips moved, and her voice was not heard at all.

What else is the heart of the holy Church but that devout and learned blessedness of the faithful which is within her? Anna spoke in her heart because the preaching of the holy Church profited only those who were to be enlightened by the true light through divine predestination. What, then, is the movement of the lips but the advancement of signs in the holy preachers? These, indeed, even if they seemed to stand as it were outwardly with speaking lips and in the depths, while they gave sight to the blind, hearing to the deaf, and life to the dead, were certainly displaying great movements of merits. Hence also that mighty lip of the holy Church, while it seemed to speak as it were in the depths, because it was not only humble in word and conduct but also sublime in the power of signs, lifted its movements even to heaven, saying: Our conversation is in heaven (Phil. 3:20). And so Heli saw only Anna's lips moved and did not hear her voice at all, because the Jewish priesthood marveled at the works of the apostles but was not advanced to salvation by their preaching. And so Anna's voice was not heard, because although the holy Church was marvelous in the display of signs, when it brought forth the words of preaching it inflamed strangers to love of the Redeemer. But what does Heli think of her, whom he does not understand? It follows: (VERSE 13.) Therefore Heli judged her to be drunk.

We recognize this, of course, also according to the history of the Acts of the Apostles, because on the days of Pentecost the holy apostles were thought to be drunk, when, having received the fullness of the Holy Spirit, they spoke the mighty works of Christ in every tongue (Acts 2:4). Spiritually, however, the holy Church is thought to be drunk, which Judaea does not reckon to assert true things but heretical and false things. Yet she was drunk, not with the drinking of error, but with the filling of the Holy Spirit. For drunkenness is accustomed to change the heart and to alienate the mind. But with his heart changed, he was going forth who recently, entering houses, terrified all the faithful with threats, tearing them with slaughters, and now was proclaiming that Jesus, whom he had persecuted, was truly the Son of almighty God (Acts 9:5, 20). Hence also, glorying that he had lost the insanity of his former understanding, he says: I who was formerly a blasphemer, and a persecutor, and insolent, but I obtained mercy, because I did it ignorantly (1 Tim 1:13). Testifying that he had received another heart, he says: But we have the mind of Christ (1 Cor 2:16). Hence also he preached with as much greater attentiveness as he had received in the mind of Christ the power of a greater love. But while the holy Church loved ardently, while she preached with confidence the things she loved, the priesthood of the Jews held her words as a burden of impatience, not in the sweetness of devotion. Wherefore it also follows: (Verse 14.) And I said to her: How long will you be drunk? And because he attempted to impose silence on her, he added: (Verse

Digest for a little while the wine with which you are soaked."

Anna would digest the wine with which she was soaked, if the holy Church, overcome by the threats of the Jews, had grown lukewarm from the fervor of preaching. And because they were striving to take away from her the understanding of preaching of their own accord, Anna is ordered to digest the wine for a little while. Did he not then order Anna to digest, when the leaders of the Jews warned the apostles, saying that they should no longer speak in the name of Jesus? But because they were unwilling to digest that wine with which they were soaked, they answered and said: "We ought to obey God rather than men" (Acts 5:29). And again: "We cannot but speak the things which we have seen and heard" (Ibid., 4:20). But because the holy Church kept the virtue of gentleness amid the words of freedom, it follows: (Verse 15.) "By no means, my lord."

For she called him lord to whom she showed the ministry of preaching, but calling him lord, she denies that she is drunk, so that from humility she might submit herself to the higher order, and from truth she might counter the false accusation. For by calling him lord, she honored him; and by denying that she was drunk, she showed with sufficient humility what was not the case. But the accusation of drunkenness can be understood in another way with regard to the holy Church. For while she insisted on the ministry of evangelical preaching, while from the gain of believers she came into great glory among the peoples, the priests of the Jews did not think that she was seeking the summit of eternal goods, but that she desired the glory of earthly exaltation.

Therefore, when she is called drunk, with the settled state of her mind overturned, she is reproved for putting heavenly things aside and seeking earthly ones.

But she who has despised the fleeting goods of the world says: "By no means, my lord. For I am a woman exceedingly unhappy." As if she were saying: You think that I desire the happiness of the fleeting world, but I see myself to be all the more unhappy the further I recognize from here the joys of my happiness to be. But because I believe that I will be happy there, I consider myself here to be very unhappy in proportion as I desire no glory. Indeed, the holy Church is called a woman because of her fruitfulness, and exceedingly unhappy because of her strength, since she was to give birth to the world by her word, and she could not perfectly despise the glory of the world unless a heavenly love had strengthened her with wondrous strength; or she was exceedingly unhappy because she grieved not a little over the perdition of her people. Solomon the wise, marveling greatly at her, says: "Who shall find a valiant woman?" (Prov. 31:10). In this place it is also to be noted that he does not say, "I am a woman unhappy, exceedingly." For she was exceedingly unhappy, to whom no allurement of the world was pleasing. Or certainly she declares herself exceedingly unhappy who remembers that she was driven out from the joys of eternal life by the merit of the first fault, and cannot return to them except through many tribulations of this life. For she would not be exceedingly unhappy if she could return to the lost joys of paradise without present tribulation.

Hence Paul, showing the unavoidable hardship of this great wretchedness, says: Through many tribulations we must enter into the kingdom of God. And as if the holy Church were responding to the Jewish priesthood that slanders her, she says: You ascribe a kingdom to me in temporal happiness, but mine is that which is reached only through the affliction of much tribulation. It follows: Wine and whatever can intoxicate are not there.

For she does not drink wine, because in the office of preaching she did not seek temporal gain. She does not drink the other thing that can intoxicate, whom the fleshly desire of vices has not overthrown into a fall. According to the earlier meaning, however, she does not drink wine, who had nothing of heretical depravity in her refreshment. She would drink the other thing that can intoxicate, if, deceived by eloquence of speech, she had become puffed up. But because she taught true things with right intention, adding, she says: But I have poured out my soul in the sight of the Lord.

For to pour out one's soul in the sight of the Lord is to preach the knowledge of the word of God conceived in the mind for the love of the Creator alone. For the soul is poured out when the understanding of the word of God that has been implanted is made known for the benefit of hearers. For whoever preaches the word of God for human favor, whoever for earthly advantage, because something else is sought from the preaching, that word of the soul is not brought forth in the sight of the Lord. Therefore the teacher of the Gentiles also asserts, saying: We are not, like many, adulterating the word of God, but as from sincerity, but as from God, we speak before God in Christ (2 Cor 2:17). Anna therefore poured out her soul in the sight of the Lord, because the holy Church, perfected at the summit of all virtues, has brought forth great words of eloquence in the instruction of the faithful, but from the words of her life she desired to please God alone. He also commends the ministry of her preaching, saying: (Verse 16) Do not think your handmaid to be like one of the daughters of Belial, because out of the abundance of my grief and sorrow I have spoken until now.

As if she were saying: She who speaks to you of the goods of eternal life does not deserve to be despised as an idolater. She also asserts that she is his handmaid, so that he may recognize from the name of service that she desires to be a servant for eternal gain. It follows: Because out of the multitude of my grief and sorrow I have spoken until now. As if she were speaking more openly and saying: Hence recognize that I have nothing from an evil spirit, because out of the great punishment of persecution I come to speak, and, overcome by no punishments, I do not abandon the urgency of preaching. The grief of Anna can also be referred to the affection of holy Church, and her sorrow to the Passion. For she spoke out of the multitude of grief, who, from the feeling of compassion, brought forth the word of preaching to the Jewish people who were seeking. Paul suggests this, saying: I tell the truth in Christ Jesus, I do not lie, my conscience bearing witness to me in the Holy Spirit, that I have great sadness and continuous sorrow in my heart: I myself wished to be anathema from Christ for my brethren, who are my kinsmen according to the flesh, who are Israelites (Rom. 9:1-2ff). But let her who suggests that she speaks out of the multitude of grief say whether she speaks out of the multitude: From the Jews five times I received forty lashes less one, three times I was beaten with rods, once I was stoned (2 Cor. 11:24).

But the holy Church, patiently enduring adversities, humbly making manifest the power of her innocence and truth, persuaded certain priests of Judea of the good of her preaching by speaking. Therefore it is also added: (Verse 17.) Then Eli said: Go in peace, may the God of Israel grant you the petition which you have asked of him.

For Eli first contradicted Anna as she prayed by bringing forth insults, but afterward he was pleased with her devotion to him. What is this but that the Jewish priesthood, both through some ministers of its office opposed the preaching Church, and through others at length consented to the truth of our faith once it was known? For concerning those who opposed it, it is said that when they had been beaten they commanded the apostles, saying that they should speak no further in the name of Jesus (Acts 5:40). But concerning those who consented, the same Luke records, saying: A very great multitude of the priests obeyed the faith (Ibid., 6:7). In that tone, then, did Eli pray for the vow of Anna's fruitfulness, when that very great multitude of priests, obeying the faith, desired through the preaching of the holy Church that the number of the elect be multiplied. He certainly wished her to go in peace, because he desired her to attain the fruit of preaching without the pain of suffering. And because the holy Church was pleased with herself in their vow, it follows: (Verse 18.) If only your handmaid may find grace in your eyes.

As if to say: According to the gaze of your desire, let the grace of divine dispensation follow the work of my ministry. It follows: (Verse 18.) And the woman went away on her way, and ate, and drank, and her countenance was no longer changed in different directions.

The woman went away on her way, because the holy Church preached the word of faith to the nations. Hence the apostles also, threatening the Jews, say: Because you judge yourselves unworthy of eternal life, behold, we turn to the nations (Acts 13:46). She is well called a woman then, when she departs, because through the preaching of the Redeemer she was to bring forth in the nations the fruit of great fertility. But she ate and drank, and yet her countenance was no longer changed in different directions, because she had great gains from the conversion of the nations, but the persecution which she had suffered in Judea she also found among the nations. But explaining the order in which she went away, he says: (Verse 19.) And they rose in the morning, and adored before the Lord; and they returned, and came to their house, in Ramatha.

But what is it that was said above of Anna alone in the singular: The woman went away on her way, and now in the plural: They rose in the morning, except that she is understood to have gone down with her husband? And because the husband of the holy Church is the Redeemer of the human race, who had already ascended to heaven when he was leaving Judea itself overwhelmed by the darkness of its unbelief, how can it now be understood in the type of Christ and the Church, concerning Anna and her husband Elkanah, that they rose together in the morning and returned together to their city? But since we have already said that the city of Ramatha designates the heavenly fatherland, how does this fit the holy Church, which did not ascend to the heavenly fatherland as soon as it ceased from the preaching of the Jews? Yet because the Lord, rising from the dead, speaks to the teachers sent out in preaching, saying: Behold, I am with you all days, even to the consummation of the age (Matthew 28:20), it is not absurd that the holy Church be understood to rise and return with him. For he never forsakes his elect through his spiritual presence, and he remains with those who stand and withdraws with those who depart. But we have said that Ramatha designates the heavenly fatherland, yet we have not said what else it can signify. What else, then, does it signify in this place, except the fulfillment of prophecy in the calling of the Gentiles? For Ramatha is said to mean "consummated vision," as we have already said. But what is the now fulfilled calling of the Gentiles, except the consummated vision of the prophets?

For he was asserting a vision, but not a completed one, who was still proclaiming concerning the future what he had seen, saying: All the nations whomsoever you have made will come and adore before you, O Lord (Ps. 85:9). Hence he promises again, saying: All the kings of the earth will adore him, all nations will serve him (Ps. 71:15). The completed vision is therefore rightly called the promise of the prophets, because undoubtedly, with God as author, according to their oracles, all nations believed in the Redeemer of the human race. But Anna is said to rise in the morning with her husband, because the holy Church, at the rising of the inner light, passed over to the nations with the word of preaching. Or she rises in the morning because she abandoned Judea in the night of unbelief. She rises in the morning also because she found a prosperous journey in the conversion of the nations. And she adored before the Lord, because in the rejection of the Synagogue she venerated the incomprehensible judgment of almighty God. She adored, indeed, and withdrew, because when she withdrew from the preaching to her own nation solely by the ordinance of almighty God, by obedience she submitted to the divine judgment which she could not penetrate by understanding. But adoring, she returned, because she proposed to fulfill the ministry of preaching in the calling of the nations, but she sought only the manner of that same preaching in heavenly contemplation. For to return is, for preachers, to run back to the light of divine contemplation.

From there indeed they draw the light by which they may shine for the veneration of the faithful, and which by speaking they may pour into the minds of their hearers. Hence it is that the excellent preacher is first lifted up to the secrets of the third heaven, and is then said to set earthly things in order, and entering the secrets of paradise he is told words which it is not lawful for a man to speak (2 Cor. 12:2), so that he may be able to discern and to speak profitably abroad. Anna is therefore recorded to have returned, because the holy Church, while it sets earthly things in order, is instructed in the contemplation of God—to which it often returns—as to how those same earthly things ought to be ordered. And then at last she comes into her own house, because she was able to establish herself in the devotion of her hearers, when by returning upward she came to know the measure for those who approach them. For the devotion of the Gentiles built the house of the holy primitive Church, and while she built it for herself in them, she dwelt in it with the care of guardianship. And that house is described as set in a completed vision, because it could not be built before the time foretold by the prophets for its calling had come. It follows: (Verses 19 and 20.) And Elcana knew Anna his wife, and the Lord remembered her. And it came to pass after a circuit of days, Anna conceived and bore a son.

Elkanah knew Anna his wife when our Redeemer looked upon the foreordained time of the calling of the Gentiles, when, pouring the grace of supernal love into the bosom of the new bride—that is, holy Church—he might beget from her a new offspring of the faithful. For he was, as it were, not yet knowing her when the preachers who wished to cross into Asia were forbidden by the Holy Spirit (Acts 16:6). Hence it is that when the Truth sent his disciples to preach to Judea, he himself forbade them, saying: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans (Matt. 10:5). But when Elkanah knew Anna his wife, then the Lord remembered her, because the Gentile nations then appeared to have come into God's remembrance, when holy Church, joined to the Word of God through the grace of love, is visited in salvation. What is the circuit of days in this place but the manifestation of the divine will, shown forth by the countless rays of the Holy Spirit? And indeed, while it displays countless clear truths of the supernal dispensation to the minds of its preachers, suspended in contemplation, it is, as it were, the circuit of times holding many days enclosed. For the circuit of days precedes Anna's conception, because the Word of God is not poured into holy Church for teaching before the rays of the supernal dispensation are more fully known by her. Conceiving, she bore a son, because those whom she bears in faith in the Redeemer are made strong by a new manner of life.

And she called his name Samuel, because she had asked him of the Lord.

Samuel is interpreted as "the name of God." Whom, then, does Samuel more fittingly represent to us than the order of preachers, which was called to the faith from the Gentiles? For because he is strong in conduct and sublime in power, and while a special sign of divine grace is seen in him, the devoted crowds of hearers are led to venerate his preaching, his name is rightly declared by its designation. Hence it is that it is said to Moses by the Lord: I have made you a god to Pharaoh. Hence likewise, forbidding it in the law, he says: You shall not speak evil of the gods. And it is to be noted that the one whose name is called "god" was a son, not a daughter, because certainly the dignity of the shepherd, when it is weighed down by weak conduct, is not adorned with the splendor of so lofty a name. Since, therefore, the order of teachers was promoted from the Gentiles to the ministry of evangelizing, and was not unequal to the excellence of its dignity through the grace of its merits, it is rightly now said: She called his name Samuel, because she had asked him of the Lord. And it is to be noted that here "to ask" is said of that which he merited by asking. By these open words, then, it is shown why Anna's firstborn is distinguished by so great a name. This is as if he were to say: For this reason he imposed so great a name upon him, because the one who is born by a supernal gift was great through the grace of his merits. But so that it may be shown with what zeal the provident mother cherishes him, it follows:

And Elcana her husband went up, and all his house, to offer the solemn sacrifice and his vow; but Anna did not go up. For she said to her husband: I will not go up until the child is weaned.

Now what is the solemn offering of sacrifice but that offering of love of the holy Church, by which she is joined to her Creator in eternal contemplation? To this Elcana then goes up, when our Redeemer, now triumphing over death, now overcoming the darkness of our possibility, exalts to heavenly things the flesh that he took up for our salvation. And with him all his house goes up, because he raised the earlier elect of the Synagogue to the height of immortality. Then he offered the solemn sacrifice, when he presented himself to the eternal Father in heaven through the substance of his glorified flesh, and gladdened the nature of the angels, as with the news of our redemption, so also with that of their own restoration. To this solemn sacrifice Anna is invited, because the holy Church, by the spiritual encouragement of her heavenly bridegroom, is kindled to the eternal contemplation of the divine brightness through daily desires of love. Yet she holds back from her ascent, so that she may nurse her son, because, in order to benefit here the little ones of Christ, she patiently endures the delay of her own glory. Was not that mother invited to the offering of this solemn sacrifice who said: I desire to be dissolved, and to be with Christ?

But she who is drawn by the desires of love to the likeness of the bridegroom—let her either give milk to the son, or let her say: It is necessary for me to remain in the flesh for your sake. By which food he also intimates that he fed the Corinthians, saying: I gave you milk to drink, not solid food. For to give milk to the little ones of holy Church is for pastors to nourish the hearts of the weak or simple hearers with the plain food of Scripture. To these, indeed, that distinguished teacher says: I judged myself to know nothing among you except Christ, and him crucified.

But infants are weaned when the little ones of holy Church, with the increase of both spiritual instruction and good conduct, rise up, and now seek not the plainer things of sacred eloquence but its deeper mysteries. And the weaned child is led to appear before the sight of the Lord when, through the exhortation of preachers, anyone who is subject and progressing well is adorned with good works. For he who is led to this, that he may appear, is brought forward not only to see but also to be seen. For since at the end many will hear from the Lord: I do not know you, Samuel is said to appear before the sight of the Lord because, being chosen and humbly subject, while he perfectly despises the present, he is by no means rejected when the final judge comes. But those whom the world holds fast, fixed in love of it, do not appear before the sight of the Lord.

For those who desire to appear more distinguished in the honor of passing things, by that very pride they bring it about that they are never seen as honorable by the one by whom alone they ought to be seen as such. Hence even the chosen king, placed at the summit of affairs, lest he be deceived by the flower of the world, prays, saying: Cast me not away, O Lord, from your face (Ps. 50:13). Anna therefore both promises to wean her son and to lead him so that he may appear before the sight of the Lord, because the holy Church teaches the elect subjects whom she instructs to perfectly despise the present, to do good, and to hasten toward eternal goods through humility. And it must be noted that he is said to be led from the place of weaning who is declared ought to appear in the sight of the Lord, because, namely, it is no small part of the spiritual journey when from what we learn by heavenly teaching we press on to the practice of perfect action. But because one must never cease from the zeal of that same good work, it follows: (v. 22) And let him appear there continually.

For we appear continually there from whence we never depart. To appear continually therefore in the sight of the Lord is to obscure the beauty of a good conversation by no darkness of life, because he who flows down to no unlawful things never goes out from the secret of the divine gaze; and divine goodness looks upon him as it were placed in the light, because it does not attend to those darknesses of sins which it has condemned, by the choice of its own examination. Until therefore the child is weaned, Anna declares that she will not go up to sacrifice the solemn victim, because holy Church proposes to guard her sons for as long as she can become secure concerning their perfection, that they themselves may not thereafter withdraw from the goodness they have received. Yet the ascent of the solemn victim can be referred to the height of holy preaching. For concerning the ascent of her husband it is written through the Prophet: He ascended upon the cherubim, and he flew upon the wings of the winds (Ps. 17:11). For the Lord ascends upon the cherubim, because he ascends into the sublime minds of his preachers, and places the height of his knowledge there. And he flies upon the wings of the winds, because before the spiritual eyes of their hearts he raises himself into the height of wondrous understanding by the breathings of the Holy Spirit. And he places darkness his hiding place (Ibid., 12), because he hides the sublimity of his majesty from the reprobate. But his tabernacle is in the circuit around him (Ibid.), because those whom he raises up through sublime gifts, to them he also manifests the glory of his majesty.

And rightly, when Elkanah’s ascent is asserted, all his house is said to have ascended, because those whose minds he surpasses in the height of his contemplation he holds as it were as household and familiar members. But what is Elkanah’s, that is, our Redeemer’s, solemn victim, if not the ineffable love of that inner learning in the hearts of his saints? For each of them pleases himself ineffably in this, that the sublimity of the Redeemer, having been shown forth, teaches him so sublimely. Anna therefore refuses to ascend with her husband until she weans her son, because the holy Church for so long avoided attaining high things by preaching, for as long as she knew that her hearers, being as yet unformed, were in no way able, like little children, to grasp high things. Hence indeed it was done in the very beginnings of the holy Church, that, as though for Anna’s son while still a little child, milk was given through the writings of three evangelists, namely Matthew, Luke, and Mark, who, in writing the history of the Lord’s humanity, treated but little of his divinity; but when the little people of the Church grew, and advanced to the measure of the age of the fullness of Christ (Eph. 4:13), for whom the drink of milk no longer sufficed, it sought to be fed with solid food. The mother Church, therefore, being compelled to ascend, so that she too might become a cherub, and might draw near to the Redeemer as he flies above her, took up wings, held him who walks upon them in the height of the sacraments, and from his Majesty received what she might give as food to her only son when he asked.

Hence it came about that the evangelist John, when asked by the brethren, surpassing not only human but also angelic things, transcended all created things, and proclaimed the only-begotten whom he merited to see in the bosom of the Father, saying: In the beginning was the Word, and the Word was with God, and God was the Word. Then, therefore, Anna ascended, when the holy Church raised herself so sublimely to the height of divine preaching. Then too she offered a solemn victim, because from the knowledge of the Godhead she kindled in the hearts of her hearers the flame of wondrous devotion. For that was a solemn victim: from incomparable eloquence, the singular offering of devotion. Then she brought her son into the sight of the Lord, when she made known to the hearts of her hearers the perfect knowledge of the supreme Godhead. And this knowledge of God, since it must be held not only by faith but also by confession—both what we believe and what we confess—and we are permitted neither to be ignorant of it any longer nor to be silent about it, the weaned child, who is brought to the house of the Lord, is declared to remain continually in the sight of the Lord. It follows: And Elkanah her husband said to her: Do what seems good to you; stay until you have weaned him.

What is it that Anna's plan is confirmed by her husband's authority, if not that the purpose of holy Church is not presumed from human judgment, but from divine? For whatever holy Church wished to arrange for the nations subject to her, she then finally held it ratified, when she recognized from the judgment of inner truth what was to be arranged. And because we have an advocate with the Father (1 John 2:1), who intercedes for us, he adds, and says: (Verse 23.) And I pray that the Lord may fulfill his word.

What is the word that is asserted to be fulfilled, if not the predestined conversion of the Gentiles? And because through his blood we are reconciled to God, he himself prays for the fulfilling of the word, by whose favor our salvation is accomplished. To pray, moreover, is for him to present himself continually to the eternal Father, in the humanity he assumed, for our salvation; and while he does not cease thus to offer himself, he makes for our reception an entrance to life. But because he fulfilled the plan of his arrangement by seeking it out, it is aptly added: The woman therefore remained, and nursed her son until she weaned him. Then follows: (Verse 24.) And she brought him, after she had weaned him, with three calves, and three measures of fine flour, and a jar of wine; and she brought him into the house of the Lord in Shiloh.

What, then, is signified in this place by the calf, except the purpose of imitating the life of the perfect? But it is a calf when it arises in the heart of one who is making progress, and an ox when through the strength of virtue it is brought to the disposition of a great manner of life. In this place it must be asked earnestly why not one calf, but three are said to have been brought to the tabernacle. But in three calves the offering is shown to be brought, so as to suggest the form of those who are instructed for the ministry of preaching. For the perfect teacher keeps watch both for converting sinners and for guarding the just. For he is like a farmer of the supreme householder, who puts both oxen to the plows, so that he may not only watch over those who stand lest they fall, but may also be able to raise up those who have fallen, that they may stand firm. But he who has two oxen in his solicitude for those subject to him, in order to be able to be perfect, may join a third ox in divine contemplation, so that he may both open the hearts of neighbors by speaking and by plowing with the whole yoke, and may himself, through the singular strength of love, always rise up toward the likeness of his Creator. Samuel, therefore, is said to be at the house of the Lord with three calves, when each one who is making progress well purposes that from the labor of preaching he may be able to benefit his neighbors, and from the secret of quiet may cleave to the intimate vision of his Creator. And because the mind of the inexperienced can never present this well, it is offered also in three measures of flour. For from flour, when loaves are made, the preparation of refreshment is completed.

But that it is offered not in loaves, but in measures of fine flour, shows that good devotion sets forth doctrine, not the advantage of that doctrine itself. The measure of fine flour, then, signifies the preparation of holy preaching. But the child is brought in three measures of fine flour, because when we set out to preach, we prepare the word of knowledge for sinners for their conversion, for the righteous for the state of perseverance, and for ourselves for heavenly contemplation; or certainly, as we said, one measure is for the conversion of the sinner, another for the discipline of the married, and the third for the surpassing purity of the continent. And measures are so called with respect to the measure of discretion. Whence also the blessed Paul declares, saying: Not to be wise more than one ought to be wise, but to be wise unto sobriety (Rom. 12:3).

Which indeed the chosen order of preachers, as those who require it demand, does not hold from levity of vanity, but follows from the virtue of good intention: And a jar of wine. But the virtue of good intention is the charity of God, which is poured into the hearts of the elect through the gift of the Holy Spirit. And this gift of charity is rightly figured by the name of wine, because it occupies the mind and estranges it from earthly affections, so that it may not have its intention toward the world, which it inflames toward desiring only heavenly things. Yet, that not the perfection but the beginning of this virtue also be designated, it is shown to have been a jar of wine, and not a cup. For we store in a jar what we will at some time serve in a cup.

For this is why he who had tasted the perfection of supernal charity confessed to almighty God, saying: You have made my head fat with oil, and my cup inebriating, how excellent it is! In a jar of wine, then, Samuel is shown to have been offered, because each one who is chosen, when he is prepared for the ministry of evangelical preaching, proposes to bestow the good of that preaching itself not for the vain ambition of this world, but for charity alone. In calves, then, he is brought for the purpose of strength, in measures of fine flour for the doctrine of the word, in a jar of wine for the intention of charity.

He teaches where these beginnings of virtues are to be perfected, when he adds: And he brought him to the house of the Lord in Shiloh. The house of the Lord is rightly understood as the holy Church, which is indeed said to be situated in Shiloh. Now Shiloh is the place in which the ark of God is said to have remained. What else, then, does Shiloh signify in this place than the tradition of the old law? For it holds, as it were, the ark of God, while it displays the carnal letter outwardly, which keeps spiritual knowledge enclosed within its secrets. What is it, then, that the house of the Lord is said to be situated in Shiloh, except that the holy Church is known to be founded in the sacrament of the Scriptures as in a place? There Samuel is declared to have been brought, there offered, because outside the holy Church there is no place where the merits of virtues may grow and come to the summit of perfection.

But since he himself who was brought is asserted, the cause of his delay is also mentioned, when it is added: (Verse 24.) But the boy was still a little infant.

For if he had not then been a little infant, since he could have approached by himself, he would not have needed to be led here by another. It follows: (Verse 25.) And they sacrificed the calf, and presented the boy to Heli.

Above, it was said of Anna alone: And she brought him with her, after she had weaned him. But now concerning Elcana equally and Anna it is added: And they sacrificed the calf, and presented the boy to Heli. Then was the calf sacrificed, when Samuel was brought and presented. If therefore Elcana was there then, both when he was being led and when he was being offered, why was it not said, they brought him with them, as it was said, they sacrificed and presented? But because we have referred these things to the Church and to Christ, it belongs to her to give milk, to her to bring, to offer and to sacrifice to herself and to Christ. For she herself pressed on with the word of preaching, but to those whom she instills doctrine she by no means supplies the strength of fulfilling the work. For by speaking she presents the letter of Scripture, but the good itself she cannot give to those seeking it except with the bridegroom. The calf is therefore sacrificed when divine grace is poured into the heart of one seeking good things, so that the good things which he deliberates by planning he may joyfully expend with the zeal of good work.

For the calf is then sacrificed, because the victim of a good work of purpose is received by almighty God through the offering of a devoted mind, if what the mind presents to him in vowing, it wholly slays to God through cheerfulness. Concerning this sacrifice of the calf the Lord says in the Gospel: If you, being evil, know how to give good gifts to your children, how much more will my heavenly Father give the good spirit to those who ask him? Hence Paul says: He who sows in blessings will also reap from blessings, each one as he has purposed in his heart, not out of sadness, nor out of necessity, for God loves a cheerful giver. For what is it to purpose in the heart, except to resolve by deliberation? Therefore when he said he purposed, he asserted, as it were, that the calf had been brought. But when he added, not out of sadness, nor out of necessity, because God loves a cheerful giver, he explained how the brought calf is to be sacrificed. Therefore calves are brought when we are prepared to purpose well for doing strong things, but the calf is sacrificed when the deliberation of a good purpose is bestowed on God in the offering of great devotion. But both, that is the man and the wife, are said to have sacrificed the calf, because the same cheerfulness is shown to the faithful subjects by the voice of the preacher, and divine grace is spread abroad in their hearts. Together, therefore, they sacrifice the calf when, in the heart of a subject who is progressing well, divine grace agrees with human preaching.

But three calves are brought, because when we resolve to bring help to the fallen and to those who stand, and to ourselves the aid of watchfulness, while we attend to these things with one good intention, they are indeed three in respect of the work, but one in the gift of the offering. They are indeed three because they are shown toward ourselves and our neighbors in different respects and at different times, but they are one calf, because they are purposed together, and are offered to God with equal devotion of offering, and there is one cheerfulness in them, and no other is held.

It follows: And they offered the boy to Heli. In Heli are figured not only the persons of the ancient teachers, but also of doctrine. What is it, then, that the boy Samuel is said to have been offered to Heli, except this, which is openly recognized: that whoever strives to benefit others by preaching ought not only to write new things, but also old? Whence also the Lord says in the Gospel through a parable: Therefore every learned scribe in the kingdom of heaven is like a man, a father of a household, who brings forth from his treasury new and old things (Matthew 13:52). Samuel, therefore, is then offered to Heli, when the mind of one who is well advancing as a subject is instructed in the knowledge of the law and the prophets, so that in the books of the ancients he may read the letter that kills, but also understand according to the spirit that gives life; and so may receive what sounds outwardly, that beyond the sound of the elements he may recognize what the spirit sounds inwardly; and may hold new things for faith, but, as often as it is necessary, may bring forth the old Scriptures for the confirmation of the New Testament.

For then he will be able to defend new things, when he recognizes their reason from old things. Therefore Samuel is openly declared to have been offered to Heli, because he alone sufficiently proclaims new things who does not ignore that reason by which old things are to be understood. And because we cannot understand those same old Scriptures without a teacher, and a teacher profits nothing in us by teaching if what he speaks outwardly is not poured into our hearts through divine grace, the mother did not offer the boy alone, but with her husband. And to him to whom she hands over her son, Anna commends herself together with the word of her proclamation, saying: (Verse 26.) I beseech you, my lord, as your soul lives, I am that woman who stood before you here.

SI. Anna stood before Heli, because the holy Church has not fallen before the synagogue of the teachers through any persecutions. Which is as if the Church, glorying, were to say to the rulers of the synagogue: For this reason I was able to bring forth the world for God through the Gospel, because I bore invincibly the adversities which you inflicted on me. For if, conquered by punishments, I had subjected myself to the oldness, I would by no means have begotten for the Redeemer a new offspring of so many nations. And because she speaks humbly, she calls him lord in beseeching. But because she desires the pledge of eternal life to be given to her in faith in the Redeemer, she says: As your soul lives. But she who gloried that she had stood brought forth great things concerning herself. And because she had said those great things humbly, not proudly, she immediately referred them to the praise of almighty God, saying: (Verse

27.) I prayed, and the Lord gave me the petition that I asked of him; therefore I also have dedicated him to the Lord.

Divine grace grants this to the sons of holy Church: that it instruct them in the doctrine of truth, adorn them with good morals, keep watch over them with loving guardianship, enable them to turn away from evil perfectly, and prepare for them an ample supply of good works sufficient for the eternal homeland. These things are truly the duties of the pastoral ministry, but the chosen preacher despairs of being able to fulfill them by his own strength. Therefore, since he can neither bring anyone to birth through the Gospel by his own power, nor guard those whom he brings to birth, it is rightly said now through Anna, in the figure of the Church: I prayed, and the Lord gave me the petition that I asked of him. Therefore I also have dedicated him to the Lord, all the days for which he shall be dedicated to the Lord. For he entreats that he may be able to bring to birth; and so that those whom he obtains by praying may remain in holy conduct, he likewise commends them to the almighty God in his prayers. And because he never ceases from those prayers, he says that he commends his son to God all the days. For to commend a son to the Lord all the days is to supplicate him for the salvation of those whom he brings to birth throughout the whole time of this life. For the days on which we are commended to the Lord signify the times of the present life. And in those days we truly need the stronger aid of divine protection the more heavily we are assailed by the fiercer temptations of malignant spirits.

But because in most manuscripts it is read not as "commended" but as "lent," this does not lack a good understanding. For by our mother the Church, sons are lent in this life. Whatever we lend, we expect to be returned to us in the faith of the one who receives it. The days, however, are the brightnesses of spiritual virtues. On these days, surely, the daughters of Anna are lent to the Lord, because holy Church offers to him one who is chosen in the brightness of virtues, so that afterward almighty God may present them to himself for the increase of his eternal joy in the splendors of rewards. And it must be noted that he is said to be commended on all days, so that nothing may be lacking to him from what is to be possessed from spiritual conversation, whom the chosen preacher will not be able to receive in eternal life as darkened in any part. It follows: (Verse 28.) And they worshiped the Lord there.

And we, the members of holy Church, when through the scriptures of the Old Testament we are submitted to the veneration and command of our Creator, let us worship the Lord there, surely, because we hold the faith of the ancient fathers, and we exercise that same faith through love in good works.

CHAPTER II.

We have brought these things forth concerning the beginning in typical exposition; now let us seek our learning in the words of the same history through moral signification.

(1 Kings 1:1) There was, it says, one man from Ramathaim-zophim.

In this one man, what is more rightly designated than each new despiser of the world? For he is called a man, because he is strong in purpose; but "one," because he is singular in love. For he is a man, because by great virtue he despises all present things; but "one," because he desires to enjoy the sight of the Almighty alone. For whoever perfectly despises earthly things is a man by uprightness, but if he does not ardently desire to see his Creator, he is not "one" by intention. The perfection of the man, therefore, is placed in the praise of unity, so that he who powerfully despises the world does not divide his mind, pants only for heavenly things, and sighs for eternal joys only for those things which pertain to the vision of the Creator. Such indeed was he who, confessing to God, said: What remains for me in heaven, and what have I desired from you upon earth? Hence he also says: I will seek your face, O Lord. For he who desired nothing on earth was truly a man; but he who desired nothing either in heaven or on earth besides him, who, spurning all things, sought only his face, was not only a man but also "one." Concerning this unity the Lord speaks in the Gospel to Martha, saying: Martha, Martha, you are anxious and troubled about many things; but one thing is necessary.

Hence Luke, speaking of the perfect number of believers, says: They had one heart and one soul (Acts 4:32). For they had one heart, because through the intent of reason they looked to the Creator alone; they had one soul, because through the affection of love they desired to see His face alone. Hence it is that the loving Prophet considers within himself, saying: My soul has thirsted for God, the living fountain, when shall I come and appear before the face of God (Ps. 41:2)? For the obtaining of this unity the Truth teaches, saying: Whoever has not renounced all that he possesses cannot be my disciple (Luke 14:33).

These things are also ours, because we who, renouncing the world, have sought the solitude of a more withdrawn life, are called monks. For monos in Greek is called unus in Latin. By this title of appellation we are inscribed, so that the sound of our name may intimate to us the height of our dignity, and our mind may raise itself the more ardently to the vision of the Creator, the more it bears, as it were set before it on its brow, the sublimity of the brightness in which it ought always to stand. But the sublimity of divine love is bestowed upon the truly elect in the catholic Church alone. Well, therefore, is the man who is called "one" reported to have been from Ramatha Sophim, from the mountain of Ephraim. For Ramatha, as I have already said, is a Hebrew name, but in Latin speech it is called "consummate vision.

This designation certainly suits holy Church, which was foreseen by the prophets of old but in the last ages was set in order in faith in the Redeemer. "Consummated vision," then, is the name given to holy Church, because through the Redeemer of the human race she has been raised up to the summit of religion, she who once was only foreseen by the spirit of prophecy. She is described as Sophim, built on the mountain of Ephraim, because she is most exalted in the contemplation of God and fruitful in spiritual virtues. For Sophim means "watchtower," and Ephraim means "fruitful." These words rightly suggest the position of holy Church, which is high not only through the intent of vision but also through the excellence of her conduct. By these same words both the madness of heretics and the barrenness of other wicked people are condemned. The former, indeed, while they stray from the straightness of the faith, do not have the watchtower of sublimity; the latter, however, because they see what they should do and yet always pretend not to do it, have the watchtower indeed, but they do not attain the mountain of virtues through an excellent life. But holy Church, because she is high in Sophim, that is, in watchfulness, glories, saying: Our conversation is in heaven. And because she is also established on the mountain of virtues through the fruit of good work, condemning the faith of the reprobate, she says: Faith without works is dead. Hence again, preaching, she says: While we have time.

Let us work good to all, but especially to those of the household of faith (Gal. 6:10). The man, then, who is called "one" is recorded as being from Mount Ephraim, because both to despise earthly things and to desire heavenly things profits only him who by the catholic faith keeps himself within holy Church. It follows: (verse 1) And his name was Elkanah, son of Jeroham, son of Elihu, son of Tohu, son of Zuph.

We have also shown this name above, that from the Hebrew tongue it is translated into ours as "fervor of God." Indeed this name of the man fits well with the order of spiritual exposition. For it is necessary that he who is called "one" be reckoned as being from the fervor of God. For who could either despise temporal things or love heavenly things without divine grace? For it is surely necessary that divine grace go before him, so that, set aflame by the fire of the Holy Spirit, the more ardently he loves the highest things, the more strongly he contemns the lowest. To him also, in the order of the genealogy, four names of fathers are written down, because he was born in the faith of the Redeemer by their preaching—he who believed in that same Redeemer of the human race through the writings of the four Evangelists from every part of the world. He is also called an Ephrathite. He who is from Mount Ephraim is also an Ephrathite, who in fertile land is not sterile. For many within holy Church are reckoned by the name of faith, who bring forth no fruits of action from it.

For indeed, when they come forth from the Church, they are perceived as being from the fruitful mountain; but because they do not have the fruit of good works, they are not Ephrathites. Therefore, he is from Mount Ephraim and is not an Ephrathite who has learned the catholic faith in the Church but does not bestow works worthy of the faith. To such as these the Truth in the Gospel certainly threatens, saying: The kingdom of God will be taken away from you and given to a people producing its fruit (Matt. 21:34). Hence, under the figure of the fig tree, commanding the holy Church as its cultivator to reject the unfruitful soul, he says: Cut it down; why does it occupy the ground? (Luke 13:7). Hence John the Baptist, threatening, says: Already the axe is laid at the root of the tree. Every tree that does not bear good fruit will be cut down and thrown into the fire (Matt. 3:10; Luke 3:9). He had also shown that they were from Mount Ephraim, but not Ephrathites, of whom the Truth in the Gospel says through the parable: He will destroy those wicked men miserably, and he will lease his vineyard to other tenants, who will render to him the fruit in their seasons (Matt. 21:44). Therefore the man from Mount Ephraim is called an Ephrathite, because whoever of us within the holy Church holds the catholic faith, while through the ardor of affection we cast away earthly things and love heavenly things, it is fitting that we be separated from the earthly things we despise through the labor of good works, and be prepared for the heavenly things we love.

To be in the Church, then, and not to do good works, since it does not profit unto the good of acquiring eternal salvation, the man who is declared to be from Mount Ephraim is also recorded to have been an Ephrathite.

Hence he is also described as having two wives, because the active life, through the fruitfulness of good works, is joined to the contemplative life through the love of inward delight. For this reason it is said that the sons were Phenenna's, but that they were not Anna's. For what are the sons of the active life but the fruits of good works? And what is it that Anna has no sons, except that a raw contemplation does not quickly obtain those joys of inward contemplation which it has already begun to love? For the sons are the joys of the contemplative life, of inward vision. But the mind that begins to contemplate eternal things comes to receive their joys with as much greater difficulty as it does not even attend to their beauty. Who, then, can prevail to rejoice in the glory of that beauty which he does not see? But the mind that newly raises itself in the contemplation of eternal goods rises up all the more slowly the more it does not quickly lay aside the familiar darkness of its humanity, because while it cannot cast away worldly cares from itself, it carries, as it were, dust in its eyes, by which it cannot see what it desires to see. The dust, then, must first be cast out of the eye, and then the eye must be refreshed.

Dust, indeed, is cast away when all the phantasms of corporeal things are removed from the intention of the mind, and the eye is refreshed when, by the practice of continual meditation, that same intention of the mind is lifted up to eternal things. And when by long habit it has learned to dwell in things above, by that same long-standing habit it obtains purity, so that while it looks more clearly upon eternal things, it may be able to exult more fully in their glory. Therefore it is said of Anna, "I have not had sons," so that not only the imperfection of one who is beginning may be signified, but also the height of the contemplative life. For she is placed on a great summit of merits who cannot easily be possessed in the joy of her fruitfulness. Hence it is that Jacob desires to have Rachel as his wife, but Leah is first placed beneath him, so that for obtaining the beauty of the former, the number of seven years is doubled in service to his father-in-law; because the lover of the contemplative life desires to obtain it in the abundance of eternal joy, but yet the Spirit, the bestower of all gifts, does not grant it quickly, lest he despise it as something vile once possessed, if ease presents it to him according to his wish; but he may enjoy it the more sweetly and guard it the more carefully, the more difficultly he merits it. Wherefore it also follows: And that man went up on the appointed days, to adore and to sacrifice to the Lord of hosts in Shiloh.

He kindles it, indeed, on appointed days, because he advances little by little in the splendors of eternal vision. For what are those manifestations of the inner light but the days of the chosen mind? And they are appointed days, because for those placed in the progress of the spiritual life they are ordered by divine ordinance; they are appointed days also because we cannot be admitted into their brightness when we wish, but when we are raised up by divine condescension. For sometimes he receives us into the contemplation of the inner light, and sometimes he leaves us to slip down even to preferring the darkness of human weakness. For he raises us up, as it were, on appointed days, in that he does not continually open to us the pleasantness of the inner light, but shows it at the times of his own disposing. Therefore they are our days, because we are received into great splendors when the beauty of the inner glory is revealed to us. But they are called appointed days for this reason, that to enjoy the inner light is not of our own striving, but of divine condescension. For often, through long silence, urgent supplications, and frequent groans, we beg that the glory of the inner light be opened to us, and yet we do not merit to be received into its pleasantness. Often we do nothing of the kind for its desire, but divine grace comes before us suddenly, lifts us up from the depths of our weakness, snatches us up to things above, and shows us the glory of its light when we do not expect it. We ascend, therefore, on appointed days, because we cannot be raised up to the contemplation of heavenly things by our own striving, but by divine disposing.

The days are also ascents, because when we do not enjoy that sublime light, we are in the depths; and when we are taken up into the high vision of that light, we recognize how deeply we had lain before the hour of our assumption. Then we displease ourselves in what we were, but we please ourselves in what we are, because the mind, now absorbed in love of heavenly things, while it rejoices in the light it enjoys, disdains all earthly things with exceeding horror. Hence also blessed Peter, when he is taken up onto the mountain, when he is overshadowed by the bright cloud, when the glory of the transfigured Savior is shown to him, says: It is good for us to be here, Lord. For because he already merits, by the gift of almighty God, to take part in sublime things, he loves that incomparable good there ineffably, and from its beauty he condemns all things that pass away as foul.

But what is it that the same man is said to ascend from his city? What else truly is a city but a fortification of those dwelling together? And what is this city but the perfect guard of circumspection in a fortified heart? This, surely, protects like fellow-dwelling citizens behind high walls, because while it vigilantly keeps watch over the virtues to be guarded, the crafty enemy does not disturb their inner peace. In this city, certainly, that wise man instructed us to stand, who said: Keep your heart with all vigilance, for from it life proceeds. Hence also the Lord instructs his disciples, saying: But you, sit in the city, until you are clothed with power from on high.

For we sit in the city when through daily solicitude we rest in the defense of inward keeping. Sitting there, we are clothed with power from on high, because, already prepared as a dwelling of the Holy Spirit, we are lifted up by his grace into the contemplation of supernal glory. In this, then, that the Ephrathite man is said to ascend from his city, what else is indicated but the fault of our negligence? For we wish to search out heavenly things by contemplation, who do not keep watch even over the heart, let alone the body. And indeed we often look on what is unbecoming, hear idle things, speak superfluous things, and take sleep and food not for the refreshment of the body but for the enjoyment of pleasure. Therefore, when we wish to examine ambiguous matters, to behold heavenly things, to leave behind our darkness, to taste the sweetness of inward delight, we are driven back from that secret the more worthily, the more negligently we squander the strongholds of our defense; and now ascent is the more difficult for us, the more, having slipped back into ourselves, we have not taken care to raise up the fortifications of the heart into the height of watchfulness. Let the man therefore ascend from his city, so that whoever desires to profit through inward contemplation may order his outward senses, govern his mind, and, as it were received into high strongholds, await the place where the supernal illumination may visit him. For whoever, already prepared, keeps watch for the ascent of the appointed days is made worthy of the keeping of purity, so that he may be visited the more often by divine condescension.

But when he is said to go up, the cause of his going up is also mentioned, when it is added: To adore and to sacrifice to the Lord of hosts in Shiloh.

Whoever is raised up to the height of divine contemplation, in that height, with the light illuminating, he beholds all things, both what wondrously terrifies him and what ineffably delights him. For that highest vision, as it opens itself to the chosen mind, both mercifully shows the unsearchable abyss of God's judgments and the abundance of his goodness, so that it casts the seer down with great fear and lifts him up with immense joy; and indeed he is cast down by terror so that he may abandon the state of worldly affection, and he is soothed by joy so that what he has begun to foretaste of the Creator's goodness he may desire more ardently. For then he adores, when, having considered that immensity of omnipotence, he is so submitted to the Creator that he is not lifted up against spiritual conversation by the impulses of carnal concupiscence. But adoring, he sacrifices, because the more humbly he is prostrated in divine veneration, the more sweetly he is refreshed by the caress of that highest brightness. To adore, therefore, belongs to one going up, that is, to be submitted to the divine omnipotence with great veneration of chaste love; but to sacrifice is to be ineffably delighted by the sweetness of divine light. For the chosen mind consecrates itself to God as if by a spiritual sacrifice, when in that ineffable joy of its elevation the fire of divine charity more ardently inflames it.

Therefore the zeal of each of the elect is shown under the Ephrathite man, and he is said both to adore and to sacrifice, because the chosen mind so desires to behold things on high that, advancing by spiritual vision, it both treads down every condition of the carnal life and receives the fullness of eternal joy. For even if someone carnal is not taken up to this height of the highest contemplation, yet as far as that spiritual conversation is concerned, in which he advances by that ascent of contemplation, before he advances he is in some way carnal. For this very thing is, as it were, carnal: that by the height of vision he cannot be separated from the intent of bodily things.

But, so that the rashness of human daring may be restrained, he is said first to adore, and afterwards to sacrifice. For the ascent of the contemplative is rightly ordered if it begins from fear. But what else is that fear itself than the preordained purification of the chosen mind as it passes over to beholding the divine glory? For by so much was it worthy to gaze more purely on the rays of the divine light, by how much, cast down by a stronger fear, it is presented purer to the vision of the inmost Majesty. In this way, then, the conversation of this Ephrathite is shown to us outwardly, so that it may be reasonably demonstrated to those pressing on to perfection what must be done inwardly. Therefore, while we desire to be sprinkled with the brightness of the highest glory, we bind fast the boldness of our presumption in this passing through of fear, so that by how much more reverently we fear the almighty Lord, by so much more clearly we may see the glory of his goodness.

The magnitude of this fear is sometimes struck into the elect mind even after the showing of a joyful vision. And when this indeed happens, it does not happen so as to purify the mind for the vision of glory, but to guard it from elation. Whence also Peter, and James, and John first saw the glory of the transfigured Lord, and then, with fear struck into them, they fell down, lest being elated they should lose what, having been humbly taken up, they had merited to see (Matt. 17:2 ff.). Sometimes, therefore, adoration precedes immolation, sometimes immolation precedes adoration, but surely by divine disposition, not by our own effort. For the Ephrathite man is described as having gone up so that he might first adore and afterward sacrifice, because indeed the order is so perfect that from the veneration which is born of the dread of divine severity we are carried up to the contemplation of joyful majesty. Yet divine clemency sometimes so gladdens the elect minds by the infusion of its sweetness that it does not lead them into the magnitude of fear. Whence also it is added: (Verse 4.) Therefore the day came, and Elkanah sacrificed.

What is it that he says: "The day came, and he offered sacrifice," and he did not say, "He adored, and he offered sacrifice," except that, as I said above, we are often so lifted up by divine condescension to behold the glory of divine brightness that we are then disturbed by no admixture of the consideration of judgments. And although the chosen soul never stands before almighty God without great veneration, yet it is as though it offers sacrifice and does not adore, while it enjoys the felicity of that highest joy in such a way that it is shaken by no casting down of fear. For she had come into this affection who said: "Let him kiss me with the kiss of his mouth" (Cant. 1:1). What affection of fear does she display who desires to be kissed? Hence it is also written of Moses: "Because he spoke with God, as a man is wont to speak with his friend" (Exod. 33:11). For, as though the day were coming, sacred Scripture shows him thus to offer sacrifice, in such a way that no adoration of fear had cast him down. In this place I see it must be noted that, in order to adore and to offer sacrifice, he is said to have ascended, yet he is not said to have adored and offered sacrifice when the day came, but only to have offered sacrifice. Other days, then, are those on which we ascend to adore and to offer sacrifice; that day is another which, when it has come, we offer sacrifice. For while by our own effort we are suspended in the meditation of divine things, they are, as it were, the days of our appointed ascent, because we behold certain rays of spiritual light, we arrange certain things for ourselves, and we are raised up from the depths of our humanity by a certain height.

But because nothing is accomplished in these meditations without divine grace, and because we are unable of ourselves either to strike fear into ourselves or to display the sweetness of divine delight, the days of ascent are indeed those in which we resolve to adore and to sacrifice, yet in them we neither adore nor sacrifice. But another day comes, and we sacrifice, because we are sprinkled with the sudden light of divine grace, and from the glory of His Majesty we perceive an ineffable abundance of love. This day, therefore, is not any one of those days, but follows them, since surely, if by our own arrangement we are unable to receive this largess of divine grace, yet we shall never merit it unless we take full care to linger, by meditating and by reading daily and by praying, in those spiritual splendors that we can. For the day is said to have come, that the supernal condescension may be signified, because when it visits chosen souls, it is not of our ability but of His goodness. It follows: (Verses 4 and 5.) And he gave to Phenenna, and to her sons, and to her daughters, portions. But to Anna he gave one portion sorrowfully, because he loved Anna.

For the sons of Phenenna are the counsels of the sacred mind, which grow up through the zeal of the active life in piety. These sons, of course, receive portions with their mother when the counsels of piety grow rich unto the splendor of supernal grace through the devotion of good works. For the pious mind, the more sublimely it is raised in divine contemplation, the more devoutly it extends itself in holy action. The portions, then, of this mother and of her sons are the preparations of holy works. But the sad Anna presents one portion, because through contemplation, by which she desires things above, as long as she is hindered in this misery of time and does not obtain the things above that she loves, she has her nourishment of refreshment in tears alone. For she keeps herself fasting as often as, remembering herself cast away from eternal joys, she cannot weep. She therefore receives one portion from the sad man, because she is never refreshed according to her wish except when she is satisfied with weeping. The sad Ephrathite, her husband, assigns this to her, who, when he assigned a portion to Phenenna, was not sad, because evidently he rejoices in the preparation of good works, while he does not rejoice in the things above that he loves, as long as they are deferred. Certainly he assigned this portion to Anna who, beholding himself shut out from eternal goods, spoke, saying: My tears have been my bread day and night, while it is said to me daily: Where is thy God? But the imperfection of one still beginning is designated, when the other wife of the Ephrathite is reported to afflict the other and vehemently to increase her.

For to each one who is perfect, the struggle of wives is by no means committed to him at the point where firm experience already knows how to dispose discreetly the need of work and the intent of contemplation. For as if in peace he possesses both wives, who neither assigns the times of work to contemplation, nor disturbs the leisure of contemplation through the intent of work.

(Verse 6.) Her rival also afflicted her, and vexed her sorely: so much that she reproached her because the Lord had closed her womb.

Anna is afflicted by her rival when the immoderate intent of good work disturbs the quiet of inner vision. She is afflicted when that one is preferred to her who is proved to be nobler, and she is vexed sorely because the contemplation of the chosen mind is straitened, while he who desires to be in the contemplation of sublime things expands himself too immoderately in the works of the active life. For to vex is to straiten. For the vision of the mind is straitened when, hindered by the occupations of works, it is by no means enlarged in that immensity of inner light. And because she is said to vex her sorely, it must be noted that even the immoderate solicitude of good work does no small harm to contemplation. For Phenenna vexes Anna sorely, because when the mind is immoderately devoted to the active life, it is very difficult for it, when it occupies itself with disposing earthly things, to rise powerfully in the vision of heavenly things.

To her, too, Phenenna, as it were barren, reproaches, because while we quickly bring forth the fruit of good works from the active life, and are not easily able to reach through to the joys of inner contemplation, this woman is seen as barren, while we despair of her fruitfulness in our unformed state. Therefore, while we love Phenenna for her fruitfulness, Anna is afflicted, anguished, and marked with the reproach of barrenness, because while we do not restrain the solicitude of good actions with the discretion we ought, we make the purity of contemplation all the more difficult for ourselves, the more we by no means retain that nobler life with excellent zeal. But because she has begun to ascend to higher things, if she is strong in her purpose, enduring temptations of this kind, she does not despair. For she leans upon those high things of contemplation which she has begun, and she disdains to be consoled by the food of action, she who has desired to delight in the likeness of her Creator alone. Fittingly, therefore, it is added: (Verse 7.) Now Anna wept, and did not take food.

In weeping, indeed, an ardent desire for divine contemplation is shown; in the refusal of food, contempt for passing joy. For the mind that desires inward things with fervent longings, while it rejects the blandishment of earthly joy, while with pressing groans it seeks that the pleasantness of supernal light be poured into it, weeps, surely, and does not take food. For he fasted from this food who said: My soul refused to be comforted (Ps. 76:3). But he who disdained to take the food of consolation from the delight of created things, because he found the banquets of his delights in the Creator alone, says: I remembered God, and was delighted (Ibid. 4). To these banquets, surely, he was urging his weeping wife when he said: Why are you sad, my soul, and why do you trouble me? Hope in God, for I will still confess to him, the salvation of my countenance and my God (Ps. 42:5). This same exhortation is recognized here too, because she is asked by her husband why she weeps, and why she does not eat, and why she has an afflicted heart. As if he were saying: Why are you grieved over the perfection of contemplation not yet possessed, which, if you do not obtain it as a beginner, you will obtain it as one making progress? Hence she who, when afflicted, refused to eat from her rival, ate when exhorted by her husband; because she who by sounder counsel despises the lowest things has the perfection of contemplation in hope, which she does not yet have in the power of experience. For to one almost failing and collapsing, the joy of renewed hope is, as it were, food for contemplation.

At the voice of her husband, therefore, Anna is restored, when the intent of contemplation, shaken by temptation, is stirred up by him who had begun to love her to the hope of her own progress. Hence, having taken it up, she rose, poured out prayers to almighty God, and vowed to him a male child, if she should deserve to receive this from him.

She vows the son born to almighty God, who seeks the joy of contemplation for the fruit of the mind, not for the favor of vanity. But carnal superiors are wont to resist those rightly seeking in the desire of contemplation very vehemently; for they think those who desire a more secluded life act the more ineptly, in that they themselves are ignorant of the power of inward sweetness. If at some time they rage against spiritual subjects with the voice of harsh invective, they are to be calmed by them with the most humble reasoning. For if they raise themselves irrationally against those acting rightly, the reverence of a superior order requires that they then be honored when they exceed the measure of reason. Both of these, namely carnal prelates and spiritual subjects, are well suggested by Heli and Anna; for when that one sat beforehand afterward in the temple of the Lord, and Anna prayed, Heli observed her mouth, and called her drunk. But she who patiently endured injuries displayed humility of response together with the truth of reason. She asserted that she, his handmaid, spoke from much grief and sorrow, and not only calmed the mind raging against her, but even turned it to prayer for obtaining the fruit of her desire.

But because we have said these last things with reference to the history, it is not beside the point if in these words of sacred history we seek our own instruction somewhat more subtly. If, then, the order of events is sought, she first ate and drank, then had a bitter spirit, then prayed to the Lord weeping abundantly, and afterward made a vow and multiplied her prayers. What does Anna's multiplication of prayers signify but that perfection of the elect to which the distinguished Teacher exhorts us, saying: Pray without ceasing (1 Thess. 5:17)? For no one but a perfect man can pray without ceasing; for to pray without ceasing is to stand always before the Creator through the affection of supplication. But he who is still weighed down by the weakness of imperfection does not entreat the Lord without ceasing, because even at the very time of prayer he slips away from the sight of his mind through wandering. And well is the holy woman said to have made her vow before the multiplication of prayers, because unless a person offers himself wholly to heavenly things through the rigor of his purpose, he is the more often drawn away from the affection of supplication the more his mind, through its mobility, is turned in a circle of worldly intention, and he is not held in the sight of the Lord through strong custody. But the mind of the elect, having vowed itself by a spiritual purpose, will be able to belong to heavenly joys, if it already knows how to weep abundantly, if it has already learned by the abundance of tears to taste the sweetness of supernal delight, and, occupied in the joy of that inner refreshment of its own, disdains to look upon earthly things.

Anna is described as having wept abundantly before her vow, plainly, because no one can present himself thus as a heavenly being by forgetting earthly things, unless, set ablaze by great weeping, he knows how to receive his newness in the consolation of intimate delight, in a mind already dead to the world. And because this solace of tears is not received in the joy of the soul unless one first affects oneself through the bitterness of compunction, and transfixes with the dagger of salutary sorrow whatever in oneself lives from fleeting and healthful joy. Anna is reported to have wept beforehand with a bitter spirit, and thus to have been able to weep abundantly. Solomon well suggests this, saying: The heart that knows the bitterness of its own soul is not mixed with an outsider in its joy (Prov. 14:10). For the outsider is one who still has the intention of delight in exterior goods. He is certainly not received into the joy of a embittered heart, because he cannot experience what inner joy is, unless one takes care to despise exterior things perfectly. But it must yet be noted that she is reported to have risen before all these things, and to have eaten and drunk before she rose. What is the food of the chosen soul, unless according to the voice of truth: Every word that proceeds from the mouth of God (Matt. 4:4)? And what is it for her to rise, unless to raise herself to the fixed height of saving intention?

Before she rose, therefore, she is said to have been of bitter soul, and before she rose she ate and drank, because the chosen soul cannot grieve over the hardship of the present life unless it stretches itself out toward those things which it has lost in the heavenly realms; and it does not raise itself to those highest things if it fasts from the nourishment of Sacred Scripture. In order, then, that we may rise, we eat and drink, because we are then lifted up to the height of heavenly love when we are strengthened by the deeper and the plainer senses of Sacred Scripture. Then, if we rise, we acquire bitterness of heart, because while we are carried upward by love to the things above, the things that are below offer us no blandishments of joy, but the harshness of affliction. But now from the bitter soul we ascend to floods of tears, because when we are pierced through by constant and mighty compunction, we are able to weep more abundantly over the evils we have incurred in this valley of tears, and over the future things we fear, and the eternal goods we have lost. From here, indeed, we proceed to the secrets of vows to be vowed, because while the abundance of our tears buries us away from everything that pleases outwardly, it shows us as it were made wholly heavenly in the sight of things above, and we vow vows by which eternal goods are so pleasing to us that our mind is stained by no earthly or carnal things. Thereafter a multiplication of prayers follows our advances, because we seek eternal things in prayer all the more willingly, frequently, and insistently, the more we breathe only in the consolation of future goods. In the morning, moreover, they worship, and they return to their city.

After the multiplication of prayers, for Anna with her husband to worship in the morning is, among the great gifts of the virtues, to keep the virtue of humility; and because the soul that is still weighed down by this burden of corruption cannot stand for long in that sublime vision, they are fittingly said to have returned to their own city. When the chosen soul, weighed down by infirmity, is driven back from the contemplation of God, in order that it may be able to return to the same height of vision, it ought to have built for itself the structures of a fortress, so that, having slipped back to itself, it may hold itself on high, whence it may rise again to that same height of intimate charity. This too is said under the figure of Jerusalem to the chosen soul through the Prophet: Stand on high, and see the joy that will come to you from your God. As if he were saying: even if you cannot remain continually in the contemplation of God, do not be cast down all the way to the depths, so that from the high towers of your guard you may be able to ascend without difficulty to contemplate him whom you desire. In Ramatha, indeed, it returns to its own city, if, when it is driven back from the vision of the divine Majesty, it is held in the contemplation of the holy angels. But when it cannot prevail to think of that more subtle nature, that is, the angelic, if by meditating it runs back to the blessed martyrs or other elect who have already been received into eternity, because it thinks of their perfect glory, then surely it is received into its own city, though it is forbidden to dwell in the heights.

Well is that same city called her Ramatha, because she believes without doubt that what she loves familiarly is her own; for he knew this city to be his own who said: We know that if our earthly house of this habitation be dissolved, we have a building from God, a house not made with hands, but eternal in heaven (2 Cor. 5:1). Hence again he says: Jerusalem, which is above, is our mother (Gal. 4:26). But he who cannot return into that sublime city may nonetheless return into his own city Ramatha; and he who is set down from that most high place may be held by the vision of this Church, still sojourning below but radiant with the brightness of a sublime life. For from here he will be able to return again to revisit the splendor of the high and true light, in that he does not cast down even to the lowest things of the earth the sense which the burden of the flesh draws back from the secret of the inner light.

But what is it that after the circuit of days Anna conceives and bears, unless that the joy of perfect devotion is not received by contemplation once raised to the beauty of its founder? After the circuit of days, then, she is said to have conceived and borne, because while by custom contemplation is caught up to things above, in the vision of the supernal light it receives the gift of the desired fruitfulness. For the circuit of days is the infusion of the divine light.

She is indeed encompassed within her own circuit for many days, while she illuminates the mind by her own single brightness, but she insinuates the rays of her splendor to it by turns of dispensatory manifestation, until it grasps a more perfect joy from a fuller manifestation. Or certainly Anna conceives after the circuit of days, because, to be sure, as long as the rudeness of contemplation shakes the mind's sharpness in a gyre of mutability, the mind itself does not rise to perceive the full joy of the internal majesty. For days pass as if in a kind of circle, when the mind lifts itself to the height of beginning contemplation, but it scarcely keeps it fixed in its own light by the radiance of the light looked back upon, while it is still bedewed and running about. After the circuit of days, therefore, she conceives, because the soul is first led away from the whirling of its own mutability into the strength of standing still, and when it has learned by practice to stand fixed in contemplation, it apprehends the joy of perfect devotion in the fruit of its fecundity. This conception she also brings forth, when she becomes known to her neighbors for the glory of the supernal majesty.

But the boy born is led to the tabernacle with three calves, because we ought to give thanks to the supreme Trinity for the bounty of the spiritual gift. Concerning these calves the prophet, entreating the Lord, says: Take away all iniquity, and accept the good, and we will render the calves of our lips (Hosea 14:3). As if he should say: For the bounty of gifts we will render sacrifices of praise, through the service of our lips. But the boy is brought to be offered in the house of the Lord when the progress of a holy mind is revealed to the teachers of holy Church, so that while it is examined by the conference of the wise, it may by no means be stained by the deceit of the cunning enemy. The house of the Lord can also designate the eternal fatherland. Of this indeed the Psalmist, exulting, says: Blessed are they who dwell in your house, O Lord; they shall praise you for ever and ever (Psalm 83:5). The boy is led into the house of the Lord when the chosen mind is raised on high, and earnestly strives to give thanks to almighty God for everything in which it spiritually progresses, recognizing that the gifts bestowed upon it for its progress come from him. But rightly one calf is sacrificed, while three are brought, because even if the Trinity of persons is sung in the praises of God by the confession of the faithful, the inseparable unity of those same persons is proclaimed. But what kind, or how great, is praise, if it is not devout? Fittingly, therefore, to the three calves are joined as many measures of flour, so that we may be satisfied through devotion by what we say with our mouth in the praises of God.

For he offers a calf without fine flour who indeed utters words in praise of God, but with a wandering mind does not attend to what he is saying. But if, in praising or praying, we who bring forth the words of God grow joyful, then while we mingle joy with understanding, we join the jar of that wine which gladdens the heart of man to the measure of fine flour. This, surely, is what he intimates who says in longing: May God bless us, our God bless us, may God bless us, and may all the ends of the earth fear him. He has, as it were, led three calves to the tabernacle who, praising God, by repeating the name of his divinity, has set forth the properties of the Persons. But since he said, may they fear, not him, but him, he who brought three calves surely sacrificed one. And because he mingled fine flour with the calves, and wine with the fine flour, he glories, saying: To him I cried with my mouth, and I exulted under my tongue. For while he cried out, he led, as it were, a calf of sacrifice to be immolated, but he could not exult under his tongue if he did not understand the lofty words of his prayer. When he cried out, then, he understood what he cried out, and when he exulted in the offering of almighty God, he had not only a calf, but also measures of fine flour and a jar of wine. Therefore the calf, the fine flour, and the wine are the praise of God, the understanding of that praise, and the joy of a devoted mind. But why are the measure and the jar named in the offering of God, unless because they are the names of measures?