Love/eros for God: St John of the Cross

Ascent (my pic of the Storr, Isle of Skye)
Ascent (my pic of the Storr, Isle of Skye)

Our love for God is, at some level, tied up with what the Greeks call eros, as blogged previously. Eros is desire, and it drives us and pulls us and raises us up beyond the darkness and the mire of the world to ascend towards God — to kallisto, the most beautiful one; summum bonum, the highest good.

As guide to what this sort of erotikos love for God looks like, St John of the Cross is one of the more beautiful choices. He paints a picture that so many of us can relate to in these stanzas from his ‘Coplas about the soul which suffers with impatience to see God’:

When thinking to relieve my pain
I in the sacraments behold You
It brings me greater grief again
That to myself I cannot fold You.
And that I cannot see you plain
Augments my sorrow, so that I
Am dying that I do not die.

If in the hope I should delight,
Oh Lord, of seeing you appear,
The thought that I might lose Your sight
Doubles my sorrow and my far.
Living as I do in such fright,
And yearning as I yearn, poor I
Must die because I do not die.

Is not this longing, desirous aspect of divine eros common to us all? We reach for the invisible God, but He seems to us illusory. We want to know Him, but He cannot be touched save in what? Bread? Wine?

Elsewhere, St John describes the relationship between God and the soul in terms inspired by Song of Songs, as of the Bride seeking the Bridegroom and lamenting her inability to find Him, and then they meet, and go up a mountain where He can reveal to her His secrets.

The soul is the Bride, and elsewhere, in the most famous of St John’s poems, ‘The Dark Night of the Soul‘, she steals away from home at night when everyone is sleeping. In secrecy she meets with and is joined to the Lover Who suspends her senses.

It has been years since I read St John of the Cross’ commentary on the poem, but this theme of being wounded by love recurs in his poetry. God reaches into the heart and wounds it for the purposes of cleansing and renewing and healing. We live in an impatient age that sees God in a therapeutic light. But our keen desire for God at times meets with His love in what may be termed ‘tough love’.

Yet we desire Him all the more. Elder Porphyrios refers to this phenomenon as well, and I think it is best thought of as unsatisfied satisfaction. We are satisfied with God when we finally find Him. But we want more. This is because of something I read of St Gregory of Nyssa (The Life of Moses, I think) — we are finite, God is infinite. The more of Him we find, the more will remain to be found. The more perfect we become, the more perfection lies ahead of us.

Today, as I think on our love for God, I want to emphasise — from the many themes of St John’s many poems — the theme of perseverance. The great mystics and holy men & women and spiritual theologians of the church often went through great perseverance to move forward in their lives. Let us persevere in the face of the Unseen God, knowing that He will be faithful and make Himself known to us in the ways that are best for us and that we can handle.

This, then, is a major part of our love for God: to persevere.

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