THEOSISGregory of Nyssa
The one who has achieved such a high level of sanctity, tasked with revealing to the maidens the splendor of the Bridegroom, does not speak of what was at the outset (for the Word had no chance to express the inexpressible), but instead leads the virgin to the Incarnation that has been fulfilled for us. The esteemed John similarly abstains from detailing ‘what was at the beginning’, yet he thoughtfully recounts ‘what we have seen and heard and our hands have touched, the Word of life’ (1 John 1:1).
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Thus, the bride proclaims to them, Song 5:10: “My beloved is white and ruddy, chosen from among ten thousand.” Song 5:11 states, “His head is like the finest gold; His locks are wavy and black as a raven.” In Song 5:12, “His eyes are like doves by the rivers of waters, washed with milk, and fitly set.” Song 5:13 continues, “His cheeks are as a bed of spices, as sweet flowers; His lips like lilies, dropping sweet smelling myrrh.” In Song 5:14, “His hands are as gold rings set with the beryl; His belly is as bright ivory overlaid with sapphires.” Song 5:15 states, “His legs are as pillars of marble, set upon sockets of fine gold; His countenance is as Lebanon, excellent as the cedars.” Lastly, Song 5:16 concludes, “His mouth is most sweet: yea, He is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.”
All these attributes, which compose an image of perfection, do not reveal the invisible and incomprehensible aspects of the Divine, but rather what was manifested in accordance with the created order when He was made visible on earth, residing among humanity and adorned in human flesh. Therefore, in the Apostle's words, ‘His invisible attributes are clearly seen, being understood by the things that are made’ (Rom. 1:20), which became apparent through the unfolding of the Church. The entirety of creation serves as the context for the Church, wherein, as the Prophet foretold, ‘a new heaven’ is established (Isaiah 65:17) — that is to say, as Paul elucidates, ‘the establishment of faith in Christ’ (Colossians 2:5) — and ‘a new earth’ is prepared, receiving the rain that descends upon it, producing a new creation, born anew ‘in the image of Him who created him’ (Col. 3:10). There occurs a new order of lights, of whom it is said, ‘You are the light of the world’ (Matt. 5:14), and ‘shine as lights in the world’ (Phil. 2:15), with many stars shining in the firmament of faith. It is a marvel that in this renewed creation a multitude of stars are recognized and named by God, for the Creator of such stars declares, ‘Your names are written in heaven’ (Luke 10:20). Thus, the uniqueness of this new creation is not only in the multitude of stars founded by the Word but also in the many suns created, illuminating the cosmos through acts of righteousness; as the Creator of such suns commands, ‘Let your light so shine before men’ (Matt. 5:16), and promises, ‘the righteous will shine forth as the sun’ (Matt. 13:43).
Just as one who contemplates the sensory world and discerns the wisdom evident in the beauty of creation draws conclusions about the invisible beauty, the Source of wisdom that has given rise to creation itself, so too does one gazing upon this new realm of ecclesiastical creation, guided by our faith towards the incomprehensible, come to behold the One who is and becomes ‘all in all’ (1 Cor. 12:6).
Since the souls of chaste individuals, striving for perfection, have sought knowledge of their desires, they portray to the maidens the attributes of the desired One, who has revealed Himself through the work of salvation, forming the entire Church as a single body of the Bridegroom. In the portrayal of each member’s beauty, a distinct significance is provided for each, collectively contributing to the beauty of the body. Thus, the foundation of doctrine is both near and accessible, beginning the anointing with the body, as Matthew also incorporates, initiating the genealogy of the sacrament in terms of the flesh beginning with Abraham and David, while remaining true to John, who preached both the eternity of the beginning and the Word manifest therein. By these concepts, the bride instructs the young women in silence, for our understanding is not initially elevated to the incomprehensible, but rather disclosed through faith that articulates the clearly revealed. This revelation pertains to the essence of the flesh. When she states, “My beloved is white and ruddy,” the bride, through these two colors, encapsulates the distinct quality of the flesh. She employs a similar metaphor earlier, identifying the Bridegroom as an apple, whose outer hue embodies a blend, being both white and red; its redness, I propose, symbolizing the nature of blood. However, since all flesh takes form in a uniform manner, and those entering this life via birth rely on marriage for conception, there lies a distinction; even within the mystery of godliness, acknowledging the fleshly birth, one should not consider His works and sufferings as merely natural, equating this birth with that of all other flesh.
Thus, although the bride affirms regarding Him, who became flesh and blood (Hebrews 2:14), that He is both ‘white and ruddy’ (Song 5:10), indicating the dual characteristics of the body, she clarifies that His conception was of a different nature, unlike ordinary births. Indeed, unlike all humanity, both those that have existed and those to come, as long as procreation continues, He alone was brought into this life in an exceptional manner. Nature did not aid His coming to be; rather, it served Him. His conception was pure, untainted by sin; His birth devoid of the ailments associated with natural birthing. His bridal chamber embodies the power of the Most High, covering the Virgin like a cloud; His light symbolizes the glory of the Holy Spirit, with His birth marked by purity and free from impurity. Therefore, He, being thus begotten, is rightfully called the chosen of all, marked as He who is outside the bounds of marriage. His singular birth is devoid of carnal conception, just as His originating existence stands without human union. It is incongruous to ascribe ‘conception’ in the typical sense to the Unborn and Impure, as the terms virginity and carnal conception cannot coexist in the same context. As the Son is given to us without a father, so the Virgin bore Him without carnal conception. The Virgin, as she did not comprehend how the body designed to receive God formed within her, likewise did not undergo the sorrow of childbirth, as the prophecy attests that she bore without labor pains. Isaiah declares, ‘Before she was in labor, she gave birth; before her pain came, she delivered a male child’ (Isaiah 66:7).
Thus, being ‘chosen’ transcends the natural order, having entered existence without the commonplace experience of birth pangs (which is the consequence of sin linked to death). The Mother of Life uniquely commenced her bearing with joy, as she was greeted by the Archangel saying, ‘Blessed art thou among women’ (Luke 1:28), thus negating the sorrow originally attached to childbirth due to sin. He uniquely reflects this newness and peculiarity of birth, perfectly embodying both ‘white and ruddy’ in the flesh, alongside the incorruptible and pure nature of His birth, rendering Him distinct from all others. The bride may also apply this description to Him in relation to other forms of birth that do not entail the traditional process. It is well acknowledged how often He is referred to as ‘the firstborn of all creation’ (Col. 1:15), ‘the firstborn among many brethren’ (Rom. 8:29), ‘the firstborn from the dead’ (Col. 1:18); He was the first to overcome mortal afflictions and by His resurrection offered the path for all to arise from the dead. For all of these He has been ‘born’, yet He did not originate within a womb. Neither does the birth from water, nor the resurrection from the dead, nor the primacy of this divine being imply the typical ailments of childbirth; conversely, in each case, the birth is detached from the womb. Hence, the bride asserts, ‘chosen from these.’