The other message.
We must completely leave ourselves so that we might come into the deep wilderness and see God.
Quid existis in dertum videre? (Latin from Matthew 11:7).
What did you go out into the wilderness to see?
translator’s note: because this sermon is so long, I have decided to split it into two posts
Our Lord Jesus Christ spoke to the Jews, “What did you go out into the wilderness to see? A reed bent by the wind?” In these words, you are to notice three things. The first is about the departure, the second is about the wilderness, and the third is about what one should see in the wilderness.
The first is about the departure. This sacred departure happens in various ways. The first is to leave the world behind, which means to scorn the world and its desires. As Saint John states: You shall not love the world nor the things that are in the world. For whoever loves the world does not have the love of the Father. Whoever leaves the love of the world, completely leaves Egypt and the pharaoh. They leave behind arrogance, vain honor, presumption, and all sins. Whoever desires to leave these behind has Moses as a companion and predecessor. Moses was very meek and merciful. Those who leave the world behind find it necessary for others to be meek and friendly towards them and suffer with them. But those who leave Sodom and Gomorrah are those who leave because of greed, gluttony, and sexual immorality, and are therefore strongly besieged by these. They need an angel as their guide or companion. They need someone who is compassionate, sober, pure, and strong in life. Whoever lets himself be led and guided will come out of all arrogance, greed, and sexual immorality. According to Isaiah, you will leave in joy and be brought in peace. Christ also stated that in the world, you would have trouble, but in him you would have peace.
The second departure is to leave behind all external things and unnecessary worries, as well as self-love and self-will. Return to yourself so that you may learn to know yourself and recognize which sins you are committing. Whoever does not leave himself behind through self-love or suffering cannot learn to know himself. According to St. Bernhard, many individuals know much, but they do not know themselves. It would be better to know oneself, how ill and full of infirmities one is, than to know all the arts of the world. According to Solomon in the Song of Songs, “O, most beautiful, if you do not know yourself, then go out and follow the footsteps of the herds of your comrades.” Educate yourself in the holy life; follow their example and not your own will.
The third departure is to leave your own leisure and sense. Instead, as you have the ability, give to your neighbor to help him with good counsel, good works, and a good example. As much as you can, with all your knowledge, and with constant and diligent love, so that he will arrive at eternal bliss. For this is the command of the Lord, that you are to love one another as He has loved you. In this, others will notice that you are His disciples, as you love one another. Paul also states that you are to carry the burdens of each other, and thus you will fulfill the law of Christ. As one also reads in the book of creation, “You will not see my face except if you bring your smallest brother to me.” This is also obvious from the book of love,” Come to me, my dearest, let us go out to the fields, let us praise in the villages, and let us rise up early in the wine gardens.”
The fourth departure is to leave behind everything that is not of God. The love for God is above all loves, and the individual is to love God with all of his soul, with all of his heart, and with all of his strength. As it was said to Abraham, “Leave your land, your friendships, and your father’s house. Do not love temporary things. Love only God. Do not love what you own, but choose and love God alone. The Canaanite wife thus left (as her words testify) and achieved what she desired. In the same manner, the love-seeking soul is admonished along with its companions, “Go out, you daughters of Zion.” Rightly, he says “daughters” and not “sons,” for they are ill in their understanding and weighed down with manly female anxieties. They are not strong in leaving behind, but are still tender and weak as young ladies or daughters.
The other part regards the wilderness. As one leaves behind worldly desires and sin, one comes into the wilderness. A spiritual or separated life is marked by the wilderness. There are two types of wildernesses, a good one and an evil one. The evil wilderness is one where an individual’s heart is filled with vanity and is destitute of virtue, love, and heavenly yearnings. Service to godly praise is far from the church or the temple of the soul. The sheep of the house of Israel (these are good thoughts) are scattered on each of their paths. But the wilderness, which is very fruitful and good, is one where the storm of distress or sorrow drives away the chaos of worldly desires and creatures from the innermost mind. Therefore, the individual finds, in the meantime, with the first assault of suffering in his body or limbs or in his mind, that, nevertheless, the most internal thoughts of the will remain unshakable. This is the good wilderness. On the outside is a storm, but internally, there is good peace. As God spoke through one of the prophets, “I would lead them in the wilderness, and would speak there to their hearts.” For no one hears nor understands what is in him and what God says about him until he comes into this wilderness.
There are three reasons why it is called a wilderness or a separated life. The first is because there are so few followers who will turn away from the world. It is also so common for everyone to turn to their own sensual desires. In order to drive the world out of one’s heart, according to the biblical manner, is best. To drive into the internal wilderness, to live there with Moses, to better shepherd your sheep with him, is to drive away your internal temptations and fantasies. When Moses drove away his sheep internally, then God revealed Himself to him in a burning bush. This means that you will be filled with deep love and desire; pursue such love.
This is the dear wilderness, of which written, “What is this that arises from the wilderness, like a column of smoke?” Gregory says, “It is the art and nature of love to step over oneself on the way to God with holy desire for more and more. To not rest so that one can come and attain the highest good. For there is nothing on earth to be seen nor to be desired. The more the good ones hang their desire on this, the harder it is for them and the more disgruntled they are in the face of all that smiles at them from this world.” They hold themselves with earnest desire for God. As Job speaks, “My soul has chosen the ascent and my bones death.” The angels speak about these wildernesses, saying, “Who is this who arises through the wilderness?” The dear soul answers, “I have found Him whom my soul loves. I have captured Him and will not let Him go. He who comes into this wilderness knows how to taste and talk about quiet and introspective things. As it is exercised, love renews and multiplies all virtue. Christ testifies of this, as he put on his glory on the Mount of Tabor. The fruit of the wilderness testifies the same to us when we turn again towards God. Saint Paul says, “We shall all behold his glory with an unveiled face, and shall be changed into his image.”
- translated from German to English by Laura Glassel
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Elements of Life, A Collection of Poetry.
Grace Upon Grace (31-Day Devotional).
Growing in Love: What Does It Look Like to Follow Jesus? An Exploration of the Letter of 1 John
Melanchthon’s German Catechism translated into English.
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