The Great Commentary of Cornelius a Lapide: the First Epistle of S. John
Moreover, God abiding by love in the faithful soul produces in it these effects. First, it purifies it from earthly desires, so that it only seeks for and accomplishes heavenly things. Thus king Josaphat, when he was converted by Barlaam, burned with so great a fire of love that he left his kingdom, in his pleasures and honours ; and as he went away into solitude he exclaimed, “ Like as the hart desireth the water brooks, so longeth my soul after Thee, O God. My soul cleaveth unto Thee, O Christ. Let Thy right hand uphold me.”
2d. The soul draws all its powers, senses, affections, love, faculties, thoughts, intentions Godward, so that it thinks only of God, sighs for Him, according to those words of S. Basil, “ Have continually imprinted in thee the remembrance of God, as it were an indelible mark.” For what does he seek for without who has God within ?
3d. Love causes the soul to desire to do great and heroic things for God her beloved, and to endure many things, and to be made like unto Christ crucified. Thus while the Spouse saith in the
Canticles, “ My Beloved is mine, and I am His,” she also saith, “ A bundle of myrrh is my Beloved unto me, He shall dwell between my breasts.” Which words S. Bernard explains thus (Serm . 43),
“ Myrrh is a harsh and bitter thing, and signifies the harshness of tribulations. Looking with joyfulness at such things impending over her for the sake of her Beloved, the Bride speaks thus, being confident that she can bravely endure them all. ‘The disciples,’ it says, ‘went with joy from the presence of the Council because they were counted worthy to suffer shame for Jesus’ name.’ Lastly, the Bride speaks not of a bunch, but a little bunch (fasciculus), of myrrh , because she reckons all labours and sorrows light in comparison with love. Truly ‘a little bunch,’ because ‘the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.’ ”
4th. It causes the soul to increase in love day by day. Listen to S. Bonaventura speaking of the charity of S. Francis (Lib. 1, Vit. ejus), “ As it were a living coal of fire he seemed altogether absorbed in the Divine love. For as soon as he heard speak of the love of the Lord he was affected, roused up, inflamed, as though the inner chord of his heart were struck by the bow of the voice. In the midst of beauty he beheld Him the most beautiful, and by means of His footsteps impressed on visible things He followed His Beloved everywhere, making of all things a ladder for himself by which he might mount up to apprehend Him who is altogether desirable.” And again, “ He was inflamed with love towards the Sacrament of the Lord's Body with a thrill in every pulse, being lost in utter amazement at that most loving condescension of the Divine love.”
In chap. 13 he treats of the sacred stigmata. “The furnace of the love of the Blessed Jesus had grown in him to lamps of fire and flames. Since therefore he was drawn to God by the ardour of seraphic desires, and was transformed into Him by the fellowship of His sufferings who, out of his exceeding love, willed to be crucified, he beheld a seraph having six burning and glorious wings. There appeared between the wings the likeness of one crucified. He understood from this that he should be wholly transformed, not by the martyrdom of the flesh, but by the inflaming of his mind into the likeness of Christ crucified. When the vision disappeared it left in his heart a marvellous ardour : in his flesh also it left a no less wonderful impress of the signs (of Christ crucified).”
5th. It causes the soul which is kindled with the love of God to be in earnest to kindle the whole world with the same love. Thus the Blessed Jacoponus, when he heard of some sin by which God was offended, burning with charity, was wont to be greatly troubled, and would straightway weep. When he was asked “ why ? ” he would answer, “ Because Love is not loved.” Love is burning and hath wings. There is no tarrying in love. As S. Bernard says, “ Love is nothing else than a burning will for good. He therefore who hath no zeal hath no love.”
6th. It causes that the soul which loves God should, by its love and confidence in Him, as it were rule over Him, and obtain from Him everything it asks. Thus it becomes as it were almighty, as Jacob struggling with the angel, God’s vicar, prevailed over him, and so was called Israel, i.e. “ruling God.” Hence the paradox, “To a believer belongs the whole world of riches.” Wherefore S. Francis says, “ Fly from the creatures, if you wish to possess the creatures.”
7th. God makes the loving soul like unto Himself in character and virtues, and so makes it to be conscious of His secrets. He reveals to it the secrets of hearts, and things distant, and yet to come, as He did to His Apostles and Prophets.
8th. This love tranquillises the soul, makes it calm and imperturbed , yea glad and joyful in adversity as well as prosperity. Thus it always exults in God, and gives Him thanks. It praises and blesses Him, singing with the Psalmist, “ I will bless the Lord at all times : His praise shall ever be in my mouth ” (xxxiv. 1). And it saith, “ As oft as I breathe, I breathe unto Thee, O my God.”
Lastly, this love so increases in very eminent saints that it brings on a sort of languor, and at last death itself, according to the words of the Spouse ( Cant . ii. 15), “ Prop me up with flowers, support me with apples, for I am sick through love. His left arm shall be under my head, and His right arm shall embrace me.” Thus the Blessed Virgin, languishing and panting for her Son, breathed out her soul into His hands, not from any disease, but from love and desire of enjoying Christ her Son. So teach Suarez, Canisius, and others.
Ver. 17. — In this is the love of God perfected, that we should have confidence , &c. Cf. Greek παρρησίαν, i.e. liberty, boldness in speaking. 1st. In this , i.e. with this end and fruit Perfect charity produces this result, viz., confidence in the day of judgment — both the particular and the general judgment. Hence the righteous desire the coming of the Lord, and desire like Paul to be dissolved, and to be with Christ. As S. Augustine says, “ They live with patience, and die with delight.” John descends from charity to its fruits. Of these he enumerates thus: (1.) Confidence to live and die trustfully . (2.) That the loving soul becomes without fear. (3.) That she obtains of God whatever she asks.
2d. And more powerfully. In this , i.e. God hath loved us and doth love us to such a purpose, and we in our turn are so allured by this precious love that we fully and perfectly love Him back again. And He so abides, I say, in us, that when we shall be examined by Him in the day of judgment concerning charity, we shall answer with confidence that we have loved, not the world, but Him, with our whole heart, and therefore He will award us the bliss of heaven.
3d. Others explain the words in this as follows: — By this sign we know that we have perfect love, if casting fear away we can anticipate the judgment day with great hope and confidence. From hence S. Augustine draws this conclusion, “Therefore, brethren, take heed, strive inwardly with yourselves that ye desire the day of judgment. In no other way is charity proved to be perfect except when that day begins to be longed for.”
Because as He is, so are we in this world. Who is He ? First, God, whom shortly before he had spoken of. It means — Therefore shall we have confidence in the day of judgment because we are in charity, and live in this world perfected in it, so that we love even our enemies. So too God in His perfect love makes His sun to shine upon the evil and the good, and sendeth rain upon the just and the unjust.