Sermon 37

SERMO 37

SERMON GIVEN ON THE FEAST OF THE MARTYRS OF SCILLITUM
IN THE BASILICA OF THE NEW
WHERE HE SAYS:
"A virtuous woman, who can find?"

The Church is the mother of martyrs.

He who commended this day among his saints will grant us that the weakness of our voice may suffice for your intent. I mentioned this so that you might deign to assist me with your silence. For the spirit is willing towards you, but the flesh is weak. And this very spirit, whatever joys it may have conceived from the Scripture of God, labors and seeks to deliver in your ears and minds. Provide a nest within yourselves for the word. For even in Scripture the turtledove is commended, seeking a nest where it may place its young. And this text we hold in our hands, namely the Scripture you see, commends to us the search for and praise of a certain woman about whom you heard a little while ago when it was read, who has a great man, that man who adorned her when she was lost and adorned her when she was found. About her, according to the tenor of the reading you see me bearing, I will say a few things as the Lord suggests. For it is the day of the martyrs, and therefore the mother of the martyrs is more to be praised. By now you have understood who this woman is as I spoke. See also if you recognize her as I read. Every listener now, as appears evident from your affection, says in his heart: "It must be the Church." I confirm this thought. For who else could be the mother of the martyrs? Thus it is. What you have understood is true. The woman about whom we wish to speak is the Church. For it would not be fitting for us to speak of any other woman. Although we also heard in the reading of the passion of the martyrs of certain women about whom it is proper to speak, we do not neglect them when we praise their mother.

Christ redeemed the Church.

Pay attention to whose members you are; observe whose children you are. Who can find a strong woman? It is fitting to speak of the strength of martyrs as that of a woman. For if she were not strong, those her members would have faltered in suffering. Who can find a strong woman? It is difficult to find her, rather it is difficult not to know her. Is she not the city on a hill, which cannot be hidden? Then why is it said: Who can find her? when it should have been said: Who cannot find her? But you see the city set on a hill. However, that she might be set on the hill, she was found who had been lost. When illuminated, who does not see her? When she was hiding, who would find her? For she is indeed the city and is also the one lost sheep that the shepherd sought and, having found, joyfully carried back on his shoulders. The shepherd himself is the hill; but the sheep on his shoulders is the city on the hill. It is easy for you to see her placed on the hill. When would you find her, when she hid in the brambles, surely in the thorns of her sins? For there it is great to have sought her; there it is marvelous to have found her. This difficulty in finding her is commended when it is said: Who can find a strong woman? For who, because he is one, not because he is none. Just as it is said of her husband himself, the lion of the tribe of Judah, of whom prophecy previously foretold: You have ascended reclining, surely on the cross. Ascended, it is the cross; reclining, it is death. What is: You have ascended, except that which is written: And they crucified him? For he said: Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may not perish but have eternal life. What is: reclining? And bowing his head, he gave up his spirit. Therefore, when it was said: You have ascended reclining, the following is: You have slept like a lion. You slept like a lion, you did not flee like a fox. What is: You slept like a lion? By power, not by necessity. But when it was said: You slept like a lion, the following is: Who roused him? Who roused him? For it is not no one, but who of men? For none but God, who raised him from the dead and granted him the name which is above every name. He raised himself too. For he said: Destroy this temple, and in three days I will raise it up. And now when you heard: Who can find a strong woman? do not think it is said of the Church that is hidden, but of that Church which has been found by one so that no one may not see her. Therefore, she should be described, praised, commended, to be loved by all of us as a mother, for she is the wife of one. Who can find a strong woman? Who does not see this woman so strong? But now found, now eminent, now conspicuous, now glorious, now adorned, now bright, now to quickly explain, spread throughout the whole world.

The Church is found to be more precious than any stones.

It is more precious than precious stones, which is of such a kind. What is so great, because this woman is more precious than precious stones? If you consider human avarice, if precious stones are received for their own sake, what is so great that the Church is found to be more precious than any stones? There is no such comparison. But there are precious stones in her. These stones are so precious that they are called living. Therefore, precious stones adorn her, but she herself is more precious. I wish to commend something to your Charity, as much as I understand, as much as you understand, as much as I fear, as much as you ought to fear, about these precious stones. There are precious stones in the Church, and they always were, learned, abundant in knowledge and eloquence and all instruction of the law. Clearly, these stones are precious. But some from their number have strayed from the adornment of this woman. For as far as doctrine and eloquence from which it shines are concerned, the precious stone - for the doctrine of the Lord shines - Cyprian was a precious stone, but he remained in her adornment. Donatus was a precious stone, but he recoiled from the structure of the adornment. The one who remained wanted to be loved in her. The one who was shaken off from her sought a name for himself apart from her. The one remaining with her collected to her. The one recoiling desired not to gather, but to scatter. Evil children, why do you follow a precious stone shaken off from the adornment of this woman? You answer me: "What then? Do you understand as he did? Or do you speak as he did? Or are you as learned as he was?" Let him be understanding - A good understanding belongs to those who do it - let him be learned, let him be educated in the liberal disciplines and mysteries of the law, he is a precious stone. Return from him to her: She is more precious than precious stones. A precious stone, if it is not in the adornment of this woman, lies in darkness. Wherever a precious stone may lie, if it is not in the adornment of this woman, it lies in darkness. It was necessary for it to remain in the adornment of this woman, to be in the structure of her adornment. But I will confidently say. Precious stones are so called because they are worth much. Now he is vile, he has lost his worth, who does not have charity. Let him boast of his doctrine, let him boast of his tongue, let him hear the appraiser of the true stones of this matron. Let him hear, I say, a certain artist, an inspector of adornments. Why does he boast of tongues, not living precious, but vile stones? If I speak in the tongues of men, he says, and of angels, but do not have charity, I have become as sounding brass or a tinkling cymbal. Where is that stone? It no longer shines, but it tinkles. Therefore, learn to evaluate stones, traders of the kingdom of heaven. No stone should please you, besides the adornment of this woman. She who is more precious than precious stones, she herself is the worth of her adornment.

The heart of her husband trusts in the Church.

The heart of her husband trusts in her. Clearly, he trusts, and he has taught us to trust. For he has commended the Church to the ends of the earth, among all nations, from sea to sea. If she did not persevere until the end, the heart of her husband would not trust in her. The heart of her husband trusts in her. He trusts with foreknowledge, he who trusts cannot be deceived. It is not said: The heart of her children trusts in her. For her little children could be deceived. His heart trusts in her, whose heart no lie can deceive. Therefore, it is true that he trusts. She, such as she is, will not need spoils. Not because she does not seek spoils, thus she will not need, but because she will abound in many. She, such as she is, will not need spoils. Since she despoils the world, diffused everywhere; she seizes trophies from the devil from everywhere. For this her husband has promised as well, to whom she says in another psalm: I exult in your words, as one who finds many spoils. How does she, who seizes from everywhere, pulls from everywhere, acquires from everywhere, need spoils?

For she works good and not evil for her husband, at all times. Hence it is that this woman plunders nations, by working good and not evil for her husband. At all times she works good and not evil. Not for herself, but for her husband, so that he who lives, may no longer live for himself, but for him who died and rose again for all. Therefore, she works good for her husband, she works good before God. She serves him, she is devoted to him, she loves him, she always strives to please him. She does not adorn herself, neither for her own eyes, nor for the eyes of others. She is not one of those who please themselves, she is not one of those who seek their own: For she works for her husband. But those who work for themselves, all seek their own, not the things of Jesus Christ.

God is to be worshipped not only in private conscience but openly.

Finding wool and flax, she made it useful with her hands. Holy Scripture describes this woman as both a wool-worker and a flax-worker. But it is asked of us what wool is, and what flax is. I believe wool is something carnal, flax something spiritual. I dare to conjecture this from the order of our clothing. For linen garments are inner, woolen garments are outer. Whatever we do with flesh is apparent; whatever with spirit is secret. To work with flesh but not to work with spirit, although it may seem good, is not useful. To work with spirit but not to work with flesh is slothful. You find a man giving alms to the poor with his hand, but not thinking of God there, rather wanting to please men. A woolen garment might be seen, but it does not have an inner linen. You find another saying to you: "It suffices for me to worship God in my conscience, to adore God. Why do I need to either go to church or visibly mix with Christians?" He wants to have linen without the tunic. This woman does not know or commend such works. Spiritual things indeed must be said and taught without the carnal ones, but those who receive ought to hold onto the spiritual and not work carnally on the carnal. This woman found wool and flax and made it useful with her hands. These wools and this flax are in the Holy Scriptures. Many find them but are unwilling to make anything useful with their hands. She found and made. When you listen, you find; when you live well, you make. Finding wool and flax, she made it useful with her hands. Look at her to whom it is said: Extend to the right and to the left; for your offspring will inherit the nations; do not withhold, extend your cords farther. Look at her here: She has become like a ship, which trades from afar and gathers wealth for herself. The wealth of this woman is the praises of her husband. See how she gathers wealth from afar: From the rising of the sun to its setting, praise the name of the Lord.

The Church is the diligent servant of the Lord.

She rises while it is still night and provides food for her household and tasks for her servant girls. She rises while it is still night. What do the nights mean? They do not burden her, they do not force her to lie in darkness. And she rises while it is still night. Nights are tribulations. But who rises even during these nights and makes progress even in tribulations? And she provides food for her household: she made herself an example during the nights. Doing, she taught what needed to be done, and then gave food to her household during the nights. Who eats at night? Certainly, she still provided food then. For those to whom she gave food are always hungry. Blessed are those who hunger and thirst for righteousness, for they will be filled. At night my spirit watches for you, O God. At midnight I rise to give thanks to you. These nightly provisions are abundant in this woman’s house. No one there suffers from hunger. Nor does one grope to find something to eat: the lamp of prophecy burns brightly. But is there only eating and idle time? For she who provided food for her household also provided tasks for her servant girls. Are these servant girls hers or her husband’s? Or because they are her husband’s, are they hers too? Or is she herself many servant girls? For although she is the lady of the house, she does not disdain to be a servant. Let her heed her value, let her love her Lord. Let her acknowledge, I say, that she is a servant and not fear her condition. For he does not disdain to make his wife whom he bought at great price. And every good wife calls her husband lord. Indeed, she not only calls him lord, but she also thinks this, expresses this, carries this in her heart, professes this with her mouth, and considers the marriage certificates as evidence of her purchase. She is therefore a servant, assigning tasks to the servant girls. She is a servant: for her son is the one who says, "I am your servant and the son of your maidservant."

You were wondering what those works are doing even at night. Listen to what it is doing: It considers a field and buys it. Considering not the present but the future, it buys that field, considering it with faith and hope. Hence, it also rises in the night. For if we hope for what we do not see, we wait for it with patience. In all tribulation being patient, it considers the field which it buys. Therefore, it is called a strong woman. What are those nights compared to that field? For our present, slight tribulation - when we rise in the nights - in an incredible way works an eternal weight of glory in us, with our heart towards that field - not looking at what is seen, but at what is not seen. For what is seen is temporary; but what is not seen is eternal. What kind of field is that? What is its beauty? Let us burn with desire to possess it. Do we think it is not the one regarding which God said, "And the beauty of the field is with me"?

Procure for yourself a heavenly field.

She considers a field and buys it. When she buys it, she has a field there. Where is the field? Where did she buy it from? Where she also placed her treasure, that she might become: "Where your treasure is, there your heart will also be." She considers a field and buys it. Where did she buy it from? Lest you perhaps hope and sigh and do nothing, this field does not love a sluggish lover. Certainly there, when you come to it, perhaps you will rest, nor will there be a need for you to labor. For that field is not like this one where Adam eats his bread in the sweat of his face. However, now that you might reach the appearance of that field, obtain for yourself that from which you might obtain it. Act accordingly. What? Gather the price. For this is what this woman does. See if it is silent. When it was said: "She considers a field and buys it," as if you were to say: "Where does she buy it from?", from the fruits of her hands she plants a possession. These were indeed the works which she gave to her maidservants, so that from the fruits of her hands she might plant a possession forever. For she referred to that possession which is to come. This she implies by the word she says: "Considers."

She has girded her loins with strength and has strengthened her arms. Truly strong. See if she is not a servant. How devotedly she serves, how diligently. Lest the loose folds of carnal desires hinder her from working, she girds her loins, so that she may step on nothing superfluous while hastening in her work. Here indeed is the chastity of this woman, tightly fastened with the belt of command, and always ready for every good work. She has girded her loins with strength and has strengthened her arms, not growing weak. Whence does this come? She has tasted that it is good to work. Where is the palate by which this is tasted? Men flee labor as if it were bitter. Fearing to taste it, they do not know what to love. A good work is made by a good conscience. And what is sweeter, Brothers, than a good conscience? If it is not present, and the bad pricks it, everything is bitter. Taste then, taste, and you will see how it tastes, how it will delight you, how afterward you will not stop until you consume it all. She has tasted that it is good to work.

Our hope is our lamp.

Her lamp is not extinguished all night. No one lights a lamp and places it under a bushel. You will light my lamp, O Lord. Her lamp, her hope. Every man works for it, whatever good he does is for hope. And in the night this lamp burns. For if we hope for what we do not see, therefore it is night. But if we neither see nor hope, it is both night and the lamp does not burn. What is more unfortunate than such darkness? But so that we do not falter in the darkness and wait patiently for what we hope but do not see, our lamp must burn all night. For he who speaks to us daily pours oil as it were, lest the lamp be extinguished.

He extends his hands to useful things. How far does he extend these hands? From sea to sea, and from the river, where it begins, to the ends of the earth, where it reaches. Hence it is not in vain that it was said: Extend to the right and to the left. He extends his hands, but to useful things.

It is discussed about the spindle and distaff.

He also strengthened his arms with the spindle. With the spindle, not from "pouring in," but referring to that instrument of weaving, which is called a spindle. I will speak about this spindle that the Lord gives. Neither are such weaving activities foreign to men. Hear what it is: He strengthened his arms with the spindle. He could have said: With the distaff. He said spindle, perhaps not without reason. Although it might seem to be reasonably understood as referring to weaving, and good work in weaving, like that of a chaste woman and an industrious and diligent matron. However, dear ones, in this spindle, as I understand it, I will not remain silent. Everyone who lives in good works in the holy Church, not neglecting but doing the commandments of God, does not know what he will do tomorrow, but knows what he did today. He fears future work, rejoices in past work. And to persevere in good works, he watches, lest being negligent of the future, he loses what is past. However, in praying to the Lord, in every supplication, he does not have a firm conscience about future work, but about past work, from what he has done, not from what he will do. Therefore, if you see this to be true with me, attend to these two instruments in weaving: the distaff and the spindle. On the distaff, wool is wrapped, which, drawn and spun into thread, passes to the spindle. What is wrapped on the distaff is the future; what is collected on the spindle is already past. Therefore your work is on the spindle, not on the distaff. For on the distaff is what you will do; on the spindle is what you have done. Therefore, see if you have anything on the spindle, there let your arms be strengthened. There your conscience will be strong, there you will securely say to God: "Give, because I gave; forgive, because I forgave; do, because I did." For you do not ask for a reward except for a task accomplished, not a task to be accomplished. Therefore whatever you work on, let your whole mind be on the spindle. For what hangs on the distaff is to be transferred to the spindle, but what is collected on the spindle is not to be recalled to the distaff. Therefore see what you do, so that you have something on the spindle, so that you strengthen your arms on the spindle, so that everything strives for the spindle, so that you have something spun that consoles you, that strengthens you, that gives you confidence in praying and hoping for promises.

And what shall I do? Perhaps you say, what do you bid me hold on the spindle? Hear what follows: She opened her hands to the poor. Ah, we are not ashamed to teach you sacred textile work. See, if someone has a full purse, a full barn, a full storeroom, let all these things be on the distaff, let them pass onto the spindle. See how she spins, indeed see how she spins - while all are instructed, let them not fear the grammarians. She opened her hands to the poor, and stretched out her fruit to the needy. Her hands to the poor, her fruit to the needy. There is a certain poor person, seeking your hands. There is a certain needy person, seeking your fruit. He truly desires nothing from you except what benefits his need; he is the poor person seeking your hands. There is another needy person who says: As having nothing and yet possessing all things. Not seeking to be satisfied for his need by your gift, but as if on the Lord's tree, which He planted and watered, he seeks fruit. Listen to him saying to some when speaking of such: Not because I seek a gift, but I seek fruit.

The Lord knows who are his.

Her husband is not worried about the things in the house when he is away somewhere. Her husband is not worried about the things in the house because the Lord knows who are his. How would he be worried when those he predestined, he also called; those he called, he also justified; those he justified, he also glorified? If God is for us, who can be against us? Her husband is not worried: he knows his own, and his own know him. When he is away somewhere. Where does he delay, if not from where he is to come? He delays there, as if he tarries there. For many desire his coming now, and their desire is deferred until the number of the members of this matron is fulfilled. But many misuse his delay for their own impiety. And the wicked servant says: My lord delays. And he begins to beat his fellow servants and to eat and drink with the drunken. The lord of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces. For it is the body of ministers and overseers that gives food to fellow servants in due time. He will cut him in pieces, he says. He has good ones, he has bad ones, he separates the good from the bad. And he will appoint his portion with the hypocrites. Not the whole ministry, because there are those who also desire the coming of the Lord. There are also those from that number of whom it is said: Blessed is that servant whom his lord, when he comes, will find so doing. Therefore, he will come and cut him in pieces.

Now, in the meantime, he delays somewhere, but he is not concerned about what happens in the house. For all are clothed with her. Will he be concerned about the nakedness of his servants when he delays somewhere, having such a wife? They are clothed, and very well. How very well do you wish to know? As many of you as were baptized in Christ have put on Christ. All indeed are clothed with her. And both wicked servants and good servants are clothed. But good servants are clothed, who have put on Christ, not only in the form of the sacrament but also in the work of example, following the footsteps of their Lord. However, others only up to the sacrament, returning an account of their clothing. Yet that woman does not cease, that woman does not cease to clothe all, so that no one complains, no one says: “Therefore I have not done well, because I am not clothed." See then how you ought to be clothed. Let us also work for our clothing. For all are clothed with her.

Christ is God and man.

What about her husband? Does she, who clothes the servants, do nothing for her husband? She made double garments for her husband. She works. She made double garments for her husband. You already acclaim. I believe you recognize what the double garments are, which the Church makes for her husband Christ. The garments she makes for him are praises: praises of faith, praises of confession, praises of preaching. Why are these double for Christ? You praise God, you praise the man. Praise doubly, and praise simply: doubly, because he is both man and God; simply, so that you are not deceitful. I don't know which woman at some Photinus' house, a gem seemingly precious shaken from this woman's ornament, now cheap and cast out from which the Photinian heretics are named, chose to make this simple garment for her husband. He does not accept it, who, of course, from his wife, truly his, as we read written, takes double garments. For he indeed said Christ is only a man. Again, some other detestable woman appeared, as if she too were weaving a garment for her husband, but weaving tattered stories. For she says: "Christ is only God, having nothing of man whatsoever." Manicheans say this. Photinians say he is only a man, Manicheans say he is only God. They confess nothing divine in the Lord. These seemingly all divine, and yet so false that not even at least human. For if he was not a man, then he did not die, then he was not crucified, then neither was he resurrected. Because he could rise, who died. Therefore, to the doubting disciple, he showed false scars. For without a doubt those scars were false, if no true wounds preceded them. But if true wounds preceded, then true flesh. If true flesh, true death, true cross, true man, and entirely truth: abundant praise from this woman's weave. However, those who fearfully disregarded these praiseworthy double garments, remained doubly in falsehood. She made double garments for her husband. Certainly, she made double garments. We confess God, we confess man. Praise God in the man, man in God. She wove that most precious garment of praise: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. She also wove another garment, for daily interaction among men: The Word became flesh and dwelt among us. She made double garments for her husband.

Garments of fine linen and purple he made for himself, and garments for himself. For it was not fitting for the wife of such a man to go either naked or ragged. He made for himself garments of fine linen and purple. Of fine linen, pure confession; of purple, glorious suffering. This fine linen, when we pray, we recognize; this purple in the martyrs we praised this morning.

The Son of Man will come in majesty.

His husband becomes conspicuous at the gates. The one who stays away somewhere, the one who is not anxious about his house because of such a wife, the one whom no one sees while he is absent somewhere, becomes conspicuous at the gates. Pay attention to when. See what follows: When he sits in council with the elders of the land. Nothing is clearer. Read another prophecy: He shall come to judgment with the elders of his people. In that council, that is, in that judgment, he will be conspicuous when the saints, with whom it was said, "You will sit on twelve thrones judging the twelve tribes of Israel," are judging with him. For the Son of Man will come, as he said, in his majesty, and all the angels with him. There all the angels will be: both the angels of heaven and the angels who are heralds of the word of God. Indeed, even a prophet has been called an angel. For an angel is a messenger. And: "Behold, I send my angel before your face," was said of John. And: "You received me as an angel of God," says the Apostle. Therefore, the one now staying away somewhere, about whom many say, "When is he coming, or who is coming?" will be conspicuous at the gates, that is, in the open, manifested. He will be conspicuous at the gates. But he admits some, against others he closes. His husband will be conspicuous at the gates, when he sits in council with the elders of the land. Until that happens, let him do in the meantime what he was doing. Let him work, not cease. Let him await him who will be conspicuous at the gates, not trembling at the holy council of God's judgment. Let him come with a good conscience, come gloriously, because the members are his too and the sons are his too, who will judge with his husband.

Buy for yourself the living bread which has descended from heaven.

She made linen garments and sold them. Well, because she made linen garments. Why did she sell them? Unless it is because she does not seek to be given, but requires fruit. Understand this selling, brothers, essentially as for free. And does anyone buy for free? If he takes it for free, he does not buy it. If he buys it, he gives a price. If he gives a price, he does not take it for free. And where is: "Whoever is thirsty, go to the water, buy for yourselves without silver"? When you buy, you do not give silver, and yet you buy. If you buy, you give something, but you do not give silver, you give yourself. For represent linen garments as spiritual things – which this woman makes and preaches about through all lands. And perhaps it should be said to sell because the Apostle said: "If we have sown spiritual things for you, is it a great matter if we reap your carnal things?" For indeed there is this reason for giving and receiving. For in every sale the reason for giving and receiving is involved. But the Apostle is saddened against certain markets where he did not sell linen garments. He said, "No church shared with me in the matter of giving and receiving." But he who sells thus does not seek to be given, but requires fruit, lest you think of him as a seller of the Gospel. He is indeed a merchant of his Lord, but he seeks a greater price. For he definitely sells, gives spiritual things. And what does he seek? Perhaps carnal things? They are indeed owed too, but the Apostle was not seeking them, saying: "For I seek not yours, but you yourselves." Therefore give the price, give yourselves. For did not Joseph in Egypt sell grain, and yet made those buying, the king's servants? Wanting to live in that famine, they took grain and wept as servants. Do we fear to become servants? Alas for us, if we are not his servants. What benefit is it to us to refuse such a Lord? And we will be under the devil, and we will suffer famine, and we will not escape the power of the true Lord. Give yourself, and buy yourself a linen garment, that is, a spiritual covering. Just as you yourself are the price of a certain bread. For what? Because you give yourself to pleasure, do you not give yourself as a price for the lust of the flesh, as if to buy a prostitute? How much better is it to give yourself to God, to buy yourself the living bread that came down from heaven, at the same price which you yourself are? For the price of a prostitute is as much as the bread of one. She made linen garments and sold them.

Girdles for the Canaanites. He made girdles for the Canaanites. Let them gird themselves, let them work, let them come, let them be servants of this house, so that all may be clothed, all may be fed. For he made girdles, certainly for work, for she herself, making work, girded her loins strongly. Who are the Canaanites? Neighboring foreign nations to the people of Israel. Sometimes you who were far off have been made near by the blood of Christ. You who were once strangers to the Covenants, and having no hope of the promise, and without God in this world, now you are citizens of the saints and household members of God. Having received girdles, work in the Lord's house, now made household members of God from Canaanites, whence was that woman just now recited in the Gospel. She was a Canaanite, did not dare to approach the children's table, but like a dog was seeking crumbs. See how she girded herself for work. Her girdle, faith. He praises this: O woman, great is your faith!

Let us see the rest. She is clothed with strength and dignity. With dignity, like fine linen; with strength, like purple. For because she is strong, therefore in the bloody passion. And she rejoiced in the last days. She rejoiced in the last days; therefore, here long troubled. For how would she have purple garments without tribulation?

Let us not disturb or confuse what God has ordained.

He opened his mouth attentively. May the Lord grant us, placed in that moment, praising her, adhering to her, waiting with her and in her for her husband, so that we too may open our mouths attentively. Not rashly, but attentively, cautiously, carefully. With much fear and trembling I was among you, said the Apostle. As if saying: "I opened my mouth attentively": Our mouth is open to you, O Corinthians. He opened his mouth attentively. And he set the order of his tongue, praising the creature as a creature, the Creator as the Creator, the angels as angels, heavenly things as heavenly things, earthly things as earthly things, men as men, beasts as beasts. Nothing disturbed, nothing disorderly. Not taking the name of the Lord his God in vain, not perceiving the substance of the creature as the Creator, speaking everything in such order that he does not place lower things before higher things, nor subject higher things to lower things. He arranged the order of his tongue. Nothing is more beautiful than this order. Hence she herself also says: "Establish charity in me in an orderly manner. Do not act preposterously, do not disturb and confuse what God has ordered. Establish charity in me in an orderly manner. Love me as me, love God as God, lest you offend God for my sake, nor offend me for the sake of anyone else but me. Establish charity in me in an orderly manner." Blessed is his daughter established in this order, whose passion we celebrate among others today and whose confession we heard a little before, arranging her tongue: Honor, she says, to Caesar as Caesar, but fear to God. Therefore, he opened his mouth attentively, and he set the order of his tongue.

The conversations of his houses are severe. Severe, strong, strict. There is no place where it can be dissipated, it does not love dissolution. However, he does not eat sluggish foods. Rightly he has acquired so much.

Thus, this diligent, vigilant, solicitous woman, harshly chastising her household, rising in the night, watching the lamp so that it does not go out, strong in tribulation, patient without having received the promises, strengthening her arms in the spindle, not eating the bread of idleness, but after these labors as if in poverty and secular necessity, what will she be because in the last days she rejoiced? What will it be, do you want to hear? Hear why our lamp burns all night for this hope. Now listen. Her sons have risen and are enriched. Now we live in poverty, we stay awake in poverty. And when we die, we sleep in poverty. But we will rise and be enriched. Then her sons will be enriched. Her sons have risen and are enriched. Compare now any riches of this earth, subject to thieves, moths. Why do you boast? Because you are weak, therefore you need many things. You need to be clothed abundantly, because you cannot endure the cold; you use beasts of burden, because you cannot walk on foot. These are supports of weakness, not ornaments of power. What are those riches of angels? They have one garment of light. It never wears out, it is never soiled. Those are true riches, where there will be no want, no need. Why do you seek this now, before you rise? If you are this woman’s son, heed when riches are promised to you. Her sons have risen, and are enriched. Prepare yourself to receive the riches of the resurrection. Do not love these, so that you may deserve to come to those. Her sons have risen, and are enriched.

And her husband praised her. We praise her, but not from our own. Her husband himself praised her. When her children arose and were ennobled, he attended to her, and looked upon her and praised her. Who would not wish to hear how he praised her? If you listened so joyfully when she was praised by us, how would we listen if we could hear as her husband praised her? He praised her in the resurrection. When we have risen, we will hear. Or did he not even now remain silent about that praise? Here is the very praise itself, she follows it. Let us hear so that you may live in it, and with her let us hear how her husband praised her, seeing her now with such happiness of the children, enriched in the resurrection of the dead.

Evil daughters are heresies, yet daughters.

Many daughters, he says, have done valiantly. These are the praises by which her husband praises her. Many daughters have done valiantly. Which daughters, to whom is she being compared? She is not being compared. Many daughters have done valiantly. But you have surpassed them. Pay attention, I beg you: we are now at the end of the reading. For I fear that I may find you weary at the very point where I most need your attention. Let us hear her praises. Many daughters have done valiantly. But you have surpassed them and outstripped them all. You, he says, have surpassed them all; you have outstripped them all. Who then are the other daughters who have done valiantly and whom this woman has surpassed, over whom she has outstripped? Or what valor have they shown, or how has this woman surpassed them? For there are indeed evil daughters, that is, heresies. Why daughters? Because they too are born from her. But they are evil daughters, daughters not by similarity of morals, but by similarity of sacraments. They also have our sacraments, they have our Scriptures, they have our Amen and Alleluia; many have our Creed, many have our baptism. Therefore, daughters. But do you want to know what is said about this woman elsewhere in the Song of Songs? Like a lily among thorns, so is my beloved among the daughters. A wonderous saying, he called them both thorns and daughters. And do those thorns perform valiantly? They certainly do. Don't you see how even heresies pray, fast, give alms, and praise Christ? I might say there are false prophets among them, about whom it is said: They perform great signs and wonders, so as to deceive, if possible, even the elect. Behold, I have warned you. Thorns also perform valiantly. Of what valor is it said: Did we not eat and drink in your name, and perform many miracles? We ate and drank—but not just any food. You know what food he could mean, or drink. And we performed many miracles. Many daughters perform valiantly, we do not deny. And thorns have flowers, but they do not have fruit. But this woman, to whom is said: But you have surpassed them and outstripped them all, how has she surpassed, if not because she has not only flowers but also fruit?

The works of the flesh and the fruits of the spirit are listed.

What fruit has it? From where did it prevail? Tell me. I show you, he says, a more excellent way. What more excellent way? Because it prevailed from there, it placed these things above all from there. If I speak in tongues of men and of angels, but do not have love, I am a sounding brass or a clanging cymbal. He speaks in tongues: it pertains to the power of the flower. If I understand all mysteries and all knowledge, and have all prophecy and all faith, so as to move mountains - how great a power! - but do not have love, I am nothing. Hear still other powers, pertaining to the flower, not to the fruit: If I give all my possessions to the poor, and surrender my body, so that I may burn, but do not have love, it profits me nothing. This is the more excellent way from which it is said to her: Many daughters have done powerful things. Many have spoken in tongues, understood all mysteries, performed many virtues, cast out demons, distributed their goods to the poor, surrendered their bodies to the fire. They are below you because they did not have love. But you have surpassed and placed above all, not only heavy with flower, but abundant in fruit too. See the very cluster, from where it starts. When he enumerated the works of the flesh: Fornications, he says, impurities, luxuries, servitude to idols, witchcraft, enmities, strifes, jealousies, animosities, dissensions, heresies, envies, drunkenness, revelries, and things like these, which I warn you, as I have warned before, that those who do such things will not inherit the kingdom of God. Having enumerated all the thorns to be thrown into the fire: But the fruit of the spirit is, he says, love. And from this beginning, as from this root, the rest are connected: Joy, peace, patience, kindness, goodness, faith, meekness, self-control. Where is this beautiful cluster from? Because it hangs from love. Many daughters have done powerful things. But you surpassed and placed above all.

Blessed is he who works wisely on earth.

In them, what remains? The graces are false, and the appearance of the woman is vain. Why are the graces false and the appearance vain? Because if I do not have love, I have become a sounding brass and a clanging cymbal, I am nothing, it profits me nothing. Therefore, the graces are false and the appearance of the woman is vain. For the wise woman will be blessed. The one who sought to understand, who kept wisdom, that one is wise, that one will be blessed, not those false appearances, not that vain grace. The wise woman will be blessed. She herself will praise the fear of the Lord. She who will be blessed, will praise something for which she will be blessed, because she is wise. What will she praise? The fear of the Lord, through which she was led to wisdom. For the beginning of wisdom is the fear of the Lord. She herself will praise the fear of the Lord. Toilsome through so many nights, patient among so many trials, provident in watching, strong in enduring, constant in persevering, with labors finished: Give her of the fruit of her hands. She has done, she has done. She is worthy to receive. Give her of the fruit of her hands. What give? Come, blessed of my Father. Give her of the fruit of her hands. What give? Receive the kingdom prepared for you from the foundation of the world. Behold what give. From what fruits of her hands? For I was hungry, and you gave me to eat. Give her of the fruit of her hands.

When our labors are finished, we will have time to praise God in heaven.

And what will be their duty then, after their labors are ended? And her husband is praised in the gates. He himself will be the haven of our labors, to see God and to praise God. There it will not be said: "Arise, work, clothe the servants, and dress yourself with purple, give food to the household, ensure the lamp does not go out, be diligent, rise in the nights, open your hand to the poor, spin from the distaff to the spindle." There will be no works of necessity where there is no need. There will be no works of mercy where there is no misery. You do not break bread for the poor where no one begs. You do not take in a stranger where all live in their own country. You do not visit the sick where all are perpetually healthy. You do not clothe the naked where all are clothed with eternal light. You do not bury the dead where all live without end. Yet, spending no time on these things, you will not be idle. For you will see whom you desired, and you will praise without ceasing. This shall be your reward. Then there will be the one thing you asked for: I have asked one thing from the Lord, this I will seek: that I may dwell in the house of the Lord all the days of my life. And what will you do there? To gaze upon the beauty of the Lord. And her husband is praised in the gates. Blessed are they who dwell in your house, they will praise you forever and ever.