Salesian Literature

8.  Spiritual Circumcision and the Sacred Name of Jesus

Sermon for the Feast of the Circumcision of Our Lord, January 1, 1622, concerning Christian feast days, circumcision in the Old Law, Our Lord's Circumcision, the spiritual circumcision of the pan of ourselves most affected by sin, complete spiritual circumcision vs. that which is only partial or a mere incision, observance of the entire Law of God as necessary for salvation, the greater obligation of priests, bishops and religious to practice complete spiritual circumcision, the never-ending struggle in this life against unruly passions and emotions, our inculpability in feeling spontaneous unruly emotions vs. culpability in those voluntarily encouraged or expressed in words, how it is far better to be "circumcised" by another than by oneself, the rape of Dina and the willing submission to circumcision by the people of Sichem, the fittingness of Our Lord's reception of the name of Jesus ("Saviour") on the day of His Circumcision, His three essential titles, Jephte and the pass­word "Scibboleth," and the sacred name "Jesus" as our password for entering Heaven.

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"When the eighth day arrived, on which the Child was to be circumcised, he received the name of Jesus."—Lk. 2:21

 

The days, months, and years all belong to God, who made and created them. The ancients had so arranged these days and years that they named and identified them according to the phases of the moon and named them after their false gods, such as Mercury, Mars, Jupiter and the like. So widespread was this superstition that it was very difficult to uproot. To eradicate it, the Church dedicated feast days to the saints and has preferred for ordinary days, the word "ferial" in place of the names used by the ancient pagans. But even though some of our feasts are dedicated to the saints, all are consecrated to Our Lord, who made them and to whom they all belong. This is why the Church dedicates to Him this feast which occurs on the first day of the year, and through it the entire year is dedicated to Him.

 

Today we are celebrating the Feast of the Circumcision of our divine Saviour when, after His Circumcision, He received the sacred name of Jesus. The story of the Circumcision is wonderfully beautiful, and it is a figure of the spiritual circumcision[1] we all ought to undergo. Although the shortest of all those read during the year, today's Gospel [Lk. 2:21] is nevertheless lofty and very profound, for it mentions blood and the name of Jesus, and in these two words the whole story of the Circumcision is told.

 

I will follow the structure of the Gospel and divide this sermon into two points. In the first, we will talk about the nature of circumcision and our own spiritual circumcision; in the second, we will discuss how reverently the sacred name of Jesus is to be pronounced.

 

Concerning the first point, circumcision was a kind of sacrament in the Old Law [Gen. 17:10-14; Lev. 12:3] and signified purification from the stain of Original Sin. It was like a profes­sion of faith in the expectation of Our Lord's coming. Those circumcised became children and friends of God instead of His enemies, as they had been before.

 

Of course, our divine Saviour had no need of circumcision. Not only was He the Law's Maker, but He had no stain or trace of sin whatsoever. He was the unspotted [1 Ptr. 1:19] and all-holy Son of God. From the moment of His Incarnation, He was filled with every kind of grace and bless­ing of body and soul. Because of that strict union of the humanity with the Divinity, He not only overflowed with the fullness of grace, but His all-glorious soul enjoyed the clear vision of God continually. Thus there was no need whatsoever to subject Himself to the Law of Circumcision. Nevertheless, He willed to submit Himself to it. Also, circumcision distinguished the people of God from other peoples. But Our Lord had no need of being marked with this sign of distinction since He Himself was the seal or very stamp of the eternal Father. [Heb. 1:3]. Innumerable are the in­terpretations and reasons demonstrating why the Saviour was in no way subject to this law, but it would require a great deal of time to present them all. Let it suffice to say, then, that He was in no way obliged to submit to it and that He willingly submitted to it only in order to give us an outstand­ing example of the spiritual circumcision which we ought to undergo.

 

Circumcision is performed on the part of the body most damaged by Adam's sin. This is the first remark made by the early Fathers and, if I am not mistaken, by St. John Chrysostom. Their point is to show us that our spiritual circumcision ought to be done on that part of our person most damaged. Many, if not all, Christians are willing enough to undergo spiritual circumcision in order to take part in today's feast, but unfortunately they make this circumcision in that area which needs it the least! There are some who are imprisoned in sensual pleasures (I will use this example, although it is a little gross, until I can recall another). They are in constant pursuit of these brute pleasures. When they want to undergo a spiritual circumcision they take money and give alms. Now of course it is a good thing to circumcise one's wallet in this way and give alms. The Apostle assures us that almsgiving is a good thing. [Cf. 1 Tim. 6:18; Heb. 13:16]. It is always a good practice. But do you not see that that spiritual circumcision is not what is really needed in this case? Do not circumcise your wallet, you pleasure-seeking people, for your sickness is not there. Rather, circumcise your heart, by cutting off evil language, friendships and conversations; cut off this evil flirting and other such foolishness. Begin there if you want to undergo a good circumcision. But they do not do it. Instead, they continue to follow their animal instincts while congratulating themselves on giving alms, fully convinced that they have satisfied everything in that.

 

There are others greedy to amass and possess all sorts of riches, goods and comforts. Wanting to circumcise themselves, they keep vigils and observe great fasts and abstinences. They wear a hair shirt, belts, and all the rest. And in doing all this, they consider themselves almost saints! O God! what nonsense! Vigils and fasts are good, but you are not on target in this spiritual circumcision because you have not begun where it is most needed. The evil is in your heart, and you kill your body. You must circumcise your purse, distributing your goods to the poor. Uproot from your heart that unrestrained greed for riches, honors, and conveniences which is found there. Skillfully and ruthlessly apply the knife of circumcision to your heart and to those affections most damaged by sin.

 

Other people perform great penances and austerities, afflicting their bodies with all kinds of pains and hardships. These same people have no difficulty in drinking in the blood of their neighbor by a tongue which slanders and detracts.[2] Oh, poor people, you think you are well circumcised by wearing the hair shirt, taking the discipline, and doing other such things; but do you not see that the part you must circumcise is your tongue, which laps up the blood of the innocent? [Ps. 63(64):4].

 

There are yet others who circumcise their tongues remarkably and are resolved to keep a deeply profound silence. But they continually go around growling and grumbling in their heart, and are full of murmurings and antipathies. Ah, my dear souls, what are you doing? The evil is hidden in your heart; so it is not enough to circumcise your tongue. You must circumcise that part in which are born these grumblings, murmurings and inner angers, because the circumcision ought to be performed in the place most affected by the sickness of sin.

 

This, then, is what spiritual circumcision means: to search into one's passions, affections, humors and inclinations in order to root out and cut off any excess in them. To do this a careful and serious examination of conscience is needed in order to recognize what is the most stricken part and what is our inordinate passion, inclination or humor, so that this interior circumcision can begin there.

 

The second point I wish to emphasize is that this was a circumcision and not an incision. There is a great difference between the two. An incision is required to remove any infection in a sick person's wound or sore. But this is not the same as circumcision, and most Christians make incisions instead of circumcisions. They may make some effort to deal with an infected member, but they do not use the knife to cut and root out from their heart what is superfluous. Now this must be said by way of preface: all are obliged to perform this circumcision, but in different ways, not equally. Priests, bishops and religious have a particular obligation to do it and in a manner completely different from those who live in the world, since they are more especially dedicated to Our Lord.

 

There are some Christians who cut off everything that keeps them from observing the Law of God. They are very happy indeed, and will reach Paradise in the end. For to attain it we have only to observe the divine commandments.[3] [Matt. 19:17]. There are others who are content to correct and to uproot one passion or sinful habit, but who continue to wallow and revel in thousands of other sins against the Lord's Law. These do not perform a circumcision, but only an incision. They fail to penetrate to the corrupted part and to cut out what is needed for a true circumcision. Instead, they are content to strike at one affected member, and that is usually not the sickest. Still, they believe that they have performed a complete circumcision.

 

And so you will find people in the world who wallow in the vile filth of a thousand sins and who are enchained by many passions and depraved affections. If you question them about what they are doing or have done, they will answer that they have done nothing wrong whatsoever. "Oh!" they say: "We have not killed or stolen; we are not thieves or murderers." That may be true, but that is not enough. There may be other sins which you have committed which are as dangerous as those you have not committed. There are not just two precepts in God's Law; there are many others which one must observe to be saved. To seriously infract one of God's commandments is to judge and condemn oneself to the pains of Hell. When the Lord gave the Law to Moses, He did not say that only those who kill or steal will die; He promised the same threat and punishment with reference to the other commandments as well.

 

It is undeniably true that only those who have obeyed the Law of the Lord in its entirety will enter Paradise. [Matt. 5:19; Jas. 2:10]. The entire Law, not just a part of it. The person making only an incision will be condemned, as will be the one who is content to observe one or two commandments, struggling to uproot the evil that keeps one from their observance. To do this and not to be concerned with circumcising the habits of vice which render him rebellious to the other precepts of God will be the cause of his condemnation. It is obvious, then, that everyone must practice spiritual circumcision, though not all equally or in the same manner. But generally speaking, all of us ought to cut and drive the knife not only into one place, as do those who make an incision, but all around it, keeping and observing the Law in its entirety, omitting nothing. In doing this we will be very happy. Thus marked with this spiritual circumcision, we will be recognized as God's children and gathered into His glory at the end.

 

As for us bishops, priests and religious, dedicated and consecrated to divine service, we are more obliged than others to this spiritual circumcision.[4] We ought to practice it not only as the laity do, but in an even deeper manner, to which they are not obliged inasmuch as they do not enjoy the same means as we; nor are they vowed to Our Lord as we are.

 

Religious cannot be content with cutting out and combatting a vice or an evil inclination; they must go all around the heart. Making use of a rigorous examination of conscience, they must take special care to scrutinize and note exactly their passions, moods, propensities, aversions and habits to circumcise them.

 

There are still some religious who make this examination twice daily in order to know well and understand the state of their heart. After this, they make use of the knife of circumcision to scrape away all that is superfluous and dangerous, excising both the sickness and anything which might cause the slightest disturbance or obstacle in the spiritual life. This knife is none other than a good and strong resolution which permits them to ride over all the difficulties involved and to perform this interior circumcision generously. This is why religious life is often called a sanatorium or hospital where not only dangerous and terminal sicknesses are cured, but even minor ones as well. Indeed, one goes much further, purging the least little blemish, the slightest thing which can hinder the spiritual life and, ever so little, delay perfection. Even the sources of evil are removed, as the knife cuts all around the heart. For the heart is the part one must always cut open in this interior circumcision, careful to see and root out its evil thoughts, desires, passions and inclinations; its evil sentiments, repugnances and aversions. Those who do this are truly most happy.

 

But someone will surely say to me: "All this is true. I have often used the knife to cut out such and such passions and inclinations and such and such repugnances and aversions which I found in my uncircumcised heart waging a cruel war within me. Yet it seems that all that amounts to very little! Despite my great care and diligence, I still experience strong and powerful passions, aversions, disgusts, repugnances and many other movements which struggle and do battle with me." We reply: "Ah, my dear souls, we have come here not to enjoy ourselves, but to suffer. Be patient and one day you will be in Heaven, where there will be only peace and joy. There you will not feel any passion, or movements of envy, aversion, or repugnance, since you will possess an enduring tranquillity and rest. It is only there that we enjoy ourselves, not in this life, where one must suffer and be circumcised." If there existed someone here who had no passion, that person would not suffer but would be in absolute bliss. Such cannot be nor ought it to be, for as long as we live we will have passions. We will never be free of them until death, because it is precisely in the struggle with these passions and emotions that our victory and triumph lies. This is the universal opinion of the Doctors and the teaching of the Church.

 

I am well aware that in the past there were hermits and anchorites in Palestine who claimed that careful and frequent mortification would enable one to reach a state without passions or movements of anger, a state in which one would receive an affront without turning red, or be injured, mocked and beaten without feeling any emotion whatsoever. Their opinion has been condemned as false and rejected by the Church, which in response has declared—and it is true—that as long as we live upon this earth we will have passions, feel the stirrings of anger, revulsions, attachments, inclinations, repugnances, aversions and all other such things human. We should not be surprised, then, if when someone tells us our faults or reprimands us we promptly feel these stirrings, or even suffer them for a long time. Nor should we be surprised if we dislike things which run counter to our inclinations—even less if we should like one thing more than another. Oh, certainly not! For these are natural passions and in no way sinful in themselves. There is no reason to think that in feeling these emotions and repugnances you have sinned and offended even in the slightest degree. Oh, not at all, for these stirrings are spontaneous and independent of us! These diverse emotions of the heart are in no way culpable, and it is not to these that we are to bring to bear the knife of circumcision. Some people fool themselves into thinking that perfection consists in feeling nothing! So when they experience some stirring of the passions, it seems to them that all is lost. Oh, you poor people, do you not see that this is not the part of you that is most ill nor the part that needs circumcision, for these stirrings are beyond your power?

 

But what then should I circumcise? Circumcise the consequences of these emotions; cut off the words which result from them. Oh, worldly people! Circumcise those blasphemies, swearings, injurious words and detractions which are born of your anger and which are truly sinful and mortally sick. My dear souls, circumcise those murmurings reflected upon, weighed, and nurtured in your hearts for days, weeks and entire months, as well as those voluntarily encouraged repugnances against the things which obedience demands and which run counter to your tastes and fancies. Probe your heart, carefully scrutinize your passions, inclinations and affections; then root up and cut out all of this forthrightly and completely. Do not be content just to make incisions like the worldly, but perform good circumcisions which are spiritual and interior. This, then, is the second consideration which I want to make concerning today's Gospel.

 

The third is this: in the Old Law, those to be circumcised did not circumcise themselves, but were circumcised by the hand of another. Now our Saviour willed to be like us in all things and subject Himself to the Law without any excep­tion; therefore, He willed also to be circumcised not by His own hand but by the hand of another, no matter who it might be. I am well aware that the ancient Fathers and Doctors interpreted this in various ways, but I am not going to repeat them now. I will mention only one of them: Our Lord willed to be circumcised by another for our example, to show us that although it is a good thing to be circumcised by one's own hand, it is even better to be circumcised by someone else's. Surely those ancient solitaries—hermits and ancho­rites—who lived in the desert are to be admired.[5] We ought to esteem the wonderfully triumphant victories they won by mortifying and circumcising their hearts and interior passions with the help of God's grace, inspired and prompted by the Holy Spirit, the saints and their good angels. Yet the circum­cision which we endure from others far exceeds theirs, be­cause it is more painful and therefore more meritorious. All Christians are bound to be spiritually circumcised by one another. Beyond this there are always people in religious orders and communities who attentively and continually watch over their own heart so as to know what ought to be wrenched out and mortified. For this purpose they keep a knife con­tinually at hand to circumcise themselves. This, however, does not make them unwilling to be circumcised by others, and without doubt this latter circumcision is far more acutely painful than the former. We find arrogant, proud, haughty and coarse people who nevertheless are very cognizant that these passions are a major hindrance to God's grace and must be circumcised. They pray with hearts inflamed with this desire. In fact, turning inward, they begin to do it so fervently that it actually seems painless, and they experience such delight and consolation that they shed abundant tears of deep spiritual joy. In short, what comes from our own willing and effort costs almost nothing, so incredibly subtle is our self-love. But if at this point someone were to tell them: "You are a lout, a bore," oh, surely their blood would begin to boil and they would immediately feel the onrush of anger. This would be intolerable, and they would find clever words to justify themselves. Thus, you can see how necessary it is that someone else guide the knife which circumcises us. Others know much better than we precisely where the application is needed.

 

The preeminent Apostle, St. Peter, was seized with violent anger when, in the Garden of Olives, he saw the soldiers coming to take his good Master. He asked Our Lord whether he should strike with the sword. It is as if he meant: "I have only a small knife, but if You want I shall strike these scoundrels, making of them a veritable carnage." Too angry to wait for the answer, he struck one of the soldiers and cut off his right ear. But our divine Saviour did not approve of this action and reprimanded him. He then took Malchus' ear and healed him. Turning to St. Peter, He said: "Put your sword back in its sheath." [Matt. 26:51-52; Lk. 22:49-51; Jn. 18:10-11]. By this He meant: "You have not used your knife to circumcise the part that most needed to be cut out. You have cut off the right ear, which is used to receive spiritual matters such as inspirations and good movements. But you have allowed the left ear, which listens to worldly and vain things, to remain. You ought to have removed the left, not the right ear. For the right ear is ready and eager to hear divine inspirations and heavenly words. By not severing the left ear, the circumcision is not rightly performed." You see, then, how necessary it is to bring the knife to bear on the part that is most sinful and sick.

 

Time is running out. Therefore I will conclude with a story. Then I will say a word on the second part of today's Gospel. The preacher at the cathedral today began his sermon by relating a remarkable incident which I will now share with you. It is certainly a dish worthy for serving at two tables. With it I will conclude my sermon.

 

It is recorded in the book of Genesis [Gen. 33:18-20; 34] that one day Jacob, with his children and very large family, set up tents near Sichem. Jacob had a very beautiful daugh­ter, Dina. Being near the royal city, Dina was eager to visit it. She decided to go alone to take a look at it. How typical of the human spirit! She goes not only to look around, but also, I believe, to be admired, for she was beautiful and knew it. Alone in this great city of Sichem, she kept marvelling at all she saw. The king's son happened to see her from his window. Taken with her rare beauty, he inquired who she was. (This young prince was actually named Sichem, and his father was Hemor.) He was so taken by her that he had her kidnapped. This was easy enough to do because there are always plenty of people willing to help the great with their evil plans. Carried off, she was dishonored by Prince Sichem. A great uproar ensued, especially because Kinj; Hemor and Prince Sichem were not of Dina's nationality.

 

Finding out what had happened, and knowing how dearly his son loved Dina, Hemor was eager to remedy the situation. Scripture tells us that the heart of Sichem was bound to Dina. [Gen. 34:3]. But the bond was not that strong. It was an empty and fragile love like all worldly loves, which last all so briefly. God's love is nothing like that. It remains and never departs from the soul it has entered. It continues to unite and bind the soul to the Divine Majesty not for two or three days like worldly love, but for all eternity. Worldly love, on the contrary, is foolish, dangerous and worthy of condemnation. It stems from and is sustained by foolishness, silliness and stupidity. To please his son, Hemor went to Jacob to arrange for his son's marriage with Dina. Since he was king, many people argued for the marriage, and it was al­most settled.

 

The machinations of the human spirit are strange indeed. Simeon and Levi were Dina's brothers, and they knew that their father, Jacob, was negotiating the marriage of their sis­ter to Sichem. They were shocked at the dishonor Sichem had committed in raping Dina and decided to propose a condition to die King without which they would not consent to the marriage. They demanded that if he wanted an alliance with their nation, all his people would have to be circumcised. At first there was considerable objection to this proposal; but in the end, after much negotiation, it was resolved to propose circumcision to the people of the land of Sichem. When they were all assembled at the place appointed for the consultation, circumcision was proposed to them and various arguments were offered to encourage their agreement with the King's plan for his son's happiness. They were told that Jacob was a great nation and that he would join his people with them, which would strengthen both with more troops. In the end, after much discussion, all agreed to submit to circumcision. It was painful indeed, and the majority were half dead from weakness. Knowing this, Simeon and Levi stormed the city, put everything to the torch, and avenged in blood the evil which Hemor's son had done to their sister.

 

In this story I note particularly the people's promptitude and acquiescence in submitting to the King's will, placing their own lives in danger so as to please the King's son. O God, shall we flee our spiritual circumcision in cowardice and fear, seeing our Saviour submit Himself today to this same law of circumcision in order to give us an example? In pouring out His blood, He invites us not to shed ours, but only to pour out our hearts and spirits before Him. [1 Kgs.(l Sam.) 1:15; Ps. 61(62):9; Lam. 2:19]. We are invited to this interior circumcision not for His profit and pleasure, but for our good, our salvation and our benefit. Will we refuse, after all this, to do what He asks of us? We see the people of Sichem submit to a very painful law solely to please the King's son. Are we to be so timid and cowardly as to refuse to submit to things which, by contrast, are so mild and easy?

 

But let us conclude with a word on the name which was given to Our Lord today. We will close with another story. Today's Gospel would have us understand that the shedding of Jesus' blood is related to His name. It is appropriate that He be given this name on the day of His circumcision, for He could not be Saviour without pouring out blood, nor give blood without being Saviour. He could, of course, have saved the world without shedding His blood, but that would not have been enough to satisfy the love He bears us.[6] He could certainly have satisfied divine justice for all of our sins by a single sigh from His Sacred Heart, but this would not have satisfied His love, which desired that by taking the name of Saviour He should give His blood as a deposit of that which He willed to pour out for our redemption. The name of Saviour was rightly given Him on this day, for there is no redemption without shedding of blood [Heb. 9:22] and no salvation without redemption, since no one can enter Heaven except by this gate. Also, by making Himself Saviour and Redeemer of mankind, Our Lord begins, in taking this name, to pay our debts with no other money than that of His Precious Blood. He was, then, called Jesus, which means Saviour. [Matt. 1:21].

 

All the ancient Fathers agree that, notwithstanding His many names and titles, Our Lord has only three which belong to Him essentially. The first is that of Supreme Being, reserved only to Him and applicable to no other. [Ex. 3:14-15; Is. 42:8]. In this name He knows Himself through Himself. The sec­ond is that of Creator, which also can be given only to Him, since no one else but Him is Creator. In this name He knows Himself through Himself, but He also knows Himself through His creatures. The third name is Jesus, which likewise belongs only to Him alone, since no one else can be Saviour. [Cf. Acts 4:12]. Beyond this there is the title of "Christ" [Matt. 1:16], which means High Priest, Anointed One of God. We Christians participate in these last two names. [1 Ptr. 2:9; Acts 4:12]. In this present life we bear the name of Christ, namely "Christians," and we are anointed by the Sacraments which we receive. When we are in Heaven, we will bear the name of the Saviour inasmuch as there we will all enjoy complete salvation and be among those saved. Thus in Heaven we will be called by Our Lord's other name, Jesus or Saviour, since we will be saved.

 

Now, how are we to pronounce the sacred name of Jesus so that it may be beneficial and profitable to us? This I am going to tell you by a story, with which I will conclude. This name certainly ought not be pronounced carelessly or thoughtlessly. It is not enough to be aware that it is a two-syllable word, nor even less to speak it merely with the mouth. Parrots can do that! Infidels and Mohammedans name Him perfectly well, as far as that goes, but they are not saved thereby. Our Lord showed us how we are to say it. He shed His blood in receiving His name. In that, He indicated His willingness to do what this holy name signifies: to save.

 

It is not enough to say it with your lips; it must be en­graved upon your heart. Oh, how happy we would be to have alive in us all that our titles signify! For instance, it is not enough to call ourselves priest, bishop, or religious. Our ac­tual lives must be congruent with these titles. We must take care of the charge we exercise and of the vocation in which we live. In short, we must assess how well our passions and affections are controlled and how submissive our judgment is, and whether our actions are congruent with our state in life.

 

It is recounted in the Book of Judges [Jgs. 11, 12] that the great captain Jephte was victorious against the Ammonites by a vow which he made to the Lord. After his daughter's tragic death and all his other troubles, Jephte hoped that he would finally have peace and rest. But this was not to be, for a sedition was stirred up. The sons of Ephraim reproached him for not having invited them to war, although they were brave soldiers. They believed he had acted thus to slight them. Astonished to hear of this new trouble, good Jephte said to them: "Oh, my dear friends, you know very well that I invited you, but you excused yourselves; this is why when the moment came for me to attack, I did." Unwilling to listen to his arguments, they declared war on him. God, however, took Jephte's part because it was just, and so favored him that he slaughtered forty-two thousand and routed astonished Ephraim completely. Then Jephte placed a guard and sentinels on the banks of the Jordan with a watchword: "Ask anyone who wants passage who they are. If they answer that they are from Ephraim, kill them; and if they deny it, make them give the password, 'Scibboleth.' If they say Sibboleth,' put them to death; but if they say 'Scibboleth,' give them free passage." "Scibboleth" and "Sibboleth" are almost the same word ("Scibboleth" means "ear of corn" and "Sib­boleth" means "charge"), but "Scibboleth" is uttered gutterally and "Sibboleth" is said more lightly.[7]

 

How happy we will be if, at the hour of our death, as well as during the whole of our lives, we pronounce the sa­cred name of the Saviour with due respect.[8] It will be like a password by which we will freely enter Heaven, for it is the name of our redemption. In our last hour, if God gives us the grace not to die suddenly, we will have a priest near us who will hold a blessed candle in his hands and will call out to us: "Remember our Redeemer; say 'Jesus,' say 'Jesus.' " Blessed will they be who pronounce it reverently and with a most profound appreciation of our Saviour having ransomed us with His blood and by His Passion. Those who call upon the name well at the time of death will be saved. The opposite will be the fate of those who do not speak it well and who pronounce it tepidly and without fervor. We ought most certainly to repeat it often during our lifetime, for it was given to His Son by the Eternal Father. It is a name which is above every other name, wholly divine, gentle and full of goodness. It is an oil poured out [Cant. 1:2(3)] to heal all the wounds of our souls. At this sacred name every knee bends. [Phil. 2:9-10]. It is the name which gives joy to the angels, saves men, and causes demons to tremble. This is why it should be deeply engraved upon our hearts and our spirits so that, blessing it and honoring it in this life, we may be worthy of singing with the blessed: Live Jesus! Live Jesus!

 

 

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[1] This is an example of how mystical writers appreciate the spiritual significance of physical things.

[2] Cf. Introduction to the Devout Life, Part I, chapter 1.

[3] Cf. Sermons on Our Lady, "The Presentation of Our Lady," November 21, 1619; "The Presentation of Our Lady," November 21, 1620.

[4] Cf. Sermons for Lent, Thursday of Third Week, "Proper Conduct in Illness," March 3, 1622.

[5] Cf. Sermons on Our Lady, "The Purification," February 2, 1622.

[6] Cf. Sermons for Lent, Good Friday, "The Passion of Our Lord and What It Means," March 25, 1622.

[7] Cf. Controversies, Part II, chapter 1, article 2.

[8] Cf. Sermons for Lent, Thursday after Fourth Sunday, "Proper Fear of Death," March 10, 1622.

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