Sermon on the Feast of the Birth of the Blessed Virgin Mary, the Eighth of September¹

Genesis 1:11

Let the earth put forth the green plant that brings forth seed and the fruit-bearing tree that yields fruit.

Isaiah says about Christ: who will tell of his generations? (Isa 53:8). The generation of Christ rests in a way on the generation of Mary—I speak here of Christ’s generation in time.¹ Hence the human understanding is not enough for telling the whole story of the generation of Mary.² Let us, therefore, call upon the grace of the Holy Spirit, by which³ Mary is sanctified, and let us ask the Lord himself that he may give me something to say.

Sermon

Let the earth, et cetera (Gen 1:11).

These words reflect the divine disposition to provide for each and every thing according to what befits it.¹ Hence God in his providence gave to man, because he is earthly, a remedy from the earth.² Hence it says in Sirach 38:4: the Most High has created a medicine from the earth. Now a twofold medicine is put forth from the earth: the green plant and the fruit-bearing tree. The green plant is the Blessed Virgin, whose birth the Church is celebrating these days.

For she is called (1) plant because of her humility (cf. the Magnificat: Luke 1:48), (2) green because of her virginity, and (3) bringing forth seed because of her fruitfulness.¹

1. Regarding the species of plants we can consider three things: (1.1) a plant is short in height, (1.2) pliant in slenderness, and (1.3) health-bringing through strength.

1.1. First I say that a plant is short in height. If we compare a plant with a tree, we see that a plant grows upwards a little bit, whereas a tree grows very high. Now, by the height of the tree pride is signified (cf. Dan 4:1–24). Thus the psalmist says: I have seen the godless exalted and lifted up like a cedar of Lebanon (Ps 37:35). I have seen the godless, that is, the proud, because pride is the origin of godlessness;¹ exalted in the prosperity of the world.² Against them the Apostle says: tell the rich of this age not to be wise in a lofty way (1 Tim 6:17). And lifted up in their thoughts, because a proud man elevates himself above himself in his thoughts. As we read in Job 20:6: if he ascends to heaven and his pride and his head touch the clouds, in the end he will be lost like a dunghill.

Thus you see that the godless is exalted in the prosperity of the world and lifted up in his thoughts like the cedars of Lebanon. Hence it says in Amos 2:9: the height of cedars is his height.¹ So a plant does not grow very high, but is short, in which humility is signified. The psalmist says: he put forth a plant for the servitude of the people (Ps 104:14). By servitude humility is signified.²

It is amazing that a tree is highly elevated from the earth and yet most firmly fixed in the earth. A plant, however, only clings a little to the earth, and its roots are just under the surface. In a similar way a proud man’s heart is pinned to the earth, and he cannot come loose from the earth, although he makes himself very big and is elevated high.¹ On the other hand, a [lowly or] humble man does not have anything on earth;² therefore, his heart is easily removed from the earth. So in this way Mary is compared with a plant in regard to her moderation.

In the Blessed Virgin there were many things because of which she is praiseworthy. She was full of grace, according to the testimony of the angel.¹ She was chosen to be the mother of God; indeed, she was made the mother of God. And still she gloried only in her lowliness, saying: because he has looked upon the lowliness of his servant (Luke 1:48). The Lord sought a woman through whom he would save the human race,² and opposites would be cured by opposites. The human race was lost by pride, because the origin of every sin is pride (Sir 10:15). So it was not becoming³ that in a proud mother the humble Son would live who had to save the human race through humility.⁴ Hence God had no eye but for humility. About St. Mary’s humility, Augustine says in a homily on her Assumption: O, true humility of Mary, which gave birth to God for the people, gave life to mortals, renewed the heavens, purified the world, opened paradise for mankind, and liberated the souls of the people.⁵ So in the littleness of a humble plant the humility of Mary is commended.

1.2. Second, a plant is not hard, but pliant. Pliant is what gives in at a touch; a heart is called pliant when it easily gives in.

But we must observe that there is a certain virtuous and natural pliability of the heart as well as a vicious and unnatural one. The natural order requires that a lower thing gives in to an action of a higher thing.¹ The will or the heart of a human being is set between two; it has something above itself and something underneath. If it easily gives in to what is below, like the concupiscence of the flesh or the cupidity of the world, it is an unnatural pliability.² About this we read in Proverbs 2:16: in order to save you from an evil and foreign woman, who makes her words pliant. Jeremiah warns us: go out of her [that is, Babylon’s] midst, so that your heart may not become pliant (Jer 51:45–46). This was not the pliability of this plant.

Likewise, the will of a human being has God above itself. Hence it ought to bow for a divine movement, because a hard heart will endure much on the last day (Sir 3:27). Concerning this pliability Job says: God has made my heart pliant (Job 23:16).¹ A young man is compared to a plant by the psalmist: let him come early in the morning, that is, in his youth, like a plant (Ps 90:6). Someone is easily led in his youth.

The Blessed Virgin had this tenderness through obedience, for immediately at the word of the angel she yielded and believed that she had conceived by the Holy Spirit, and she subjected herself immediately: behold the servant of the Lord; may it happen to me according to your word (Luke 1:38). Thus it is with the saints, that they cannot but teach as they live; and because the Blessed Virgin was most obedient, thus she taught obedience.¹

Among other things that are said of her in the Gospel, we read that she taught in particular the precept of obedience, saying: whatever he may say to you, do it (John 2:5). She says: do whatever he may say, not: “whatever he may order,” because it belongs to immediate obedience that it yields readily to the mere word of someone or something higher. Hence the Apostle says in Titus 3:1: to obey what is said.¹ Obedience is a special virtue.² Thus Gregory speaks of it in his book On Morals: it is the only virtue that plants the other virtues in the mind and protects the ones that have been planted.³

Some whisper and say that it is better to be obedient with a spontaneous will than on the basis of a vow. This is not true.¹ Among other exterior goods there is no good as great as offering sacrifice,² and obedience is even better than sacrificial animals (cf. 1 Sam 15:22, Isa 1:11–20). Hence Gregory says: obedience is placed above the law of sacrificial animals, because in them something else’s flesh is slaughtered; in obedience, however, one’s own will is slaughtered.³ The Blessed Virgin has set this teaching of obedience before us in her deed and word.⁴ By the disobedience of one man we are all sinners (Rom 5:9).⁵ So it was becoming that we would be saved by obedience and that, just as the obedience of the Son began in the mother,⁶ so the Blessed Virgin was obedient.

1.3. Third, a plant is health-bringing through strength. So it is able to cure weaknesses; only if a plant has medicinal strength does it make sense what is said in Wisdom 16:12: neither a plant nor a bandage has cured them but your word, Lord, has cured them.

The human race was weak, as the psalmist says: have mercy on me, Lord, because I am weak; cure me (Ps 6:3). This weakness is acquired by reason of sin,¹ and God wanted to apply the remedy of a medicine.

He did it like a good doctor. When good doctors want to show [that] their medicine [works], they first apply it to serious weaknesses, so that they thus may become famous.¹ The whole human race was feeble, and as for the woman it seemed that it was completely corrupted.² Hence Solomon says: I found a woman more bitter than death (Eccl 7:26). And so the Lord, willing to show that his medicine was good, showed it in a woman first, in order to distribute it through a woman to others. Hence we read in Sirach 43:22: the medicine of all people is in the swiftness of a cloud.

And Solomon says in his prayer: the Lord has said that he abides in a cloud (1 Kgs 8:12). In this cloud, that is, in the Virgin, is the salvation of the human race, because it is cured through this cloud.¹ Thus it says in Sirach 24:25 (Vg): in me is every grace of life and truth, in me is every hope of life and strength.² And therefore, since the medicine of all (Eccl 43:24) people is in this cloud, that is, in the Blessed Virgin, the Apostle says: let us approach with confidence the throne of his grace, in order to obtain mercy in timely help (Heb 4:16).³

It says: in the swiftness of a cloud (Eccl 43:24), because the strength of this medicine appeared swiftly. Swift is that someone in his adolescence obtains grace, and the Blessed Virgin obtained grace in the maternal womb because she was sanctified in the womb from original guilt, although she was conceived in it.¹ As the psalmist says: God will not be shaken up in her midst (Ps 46:6), meaning: neither by mortal nor by venial sin.² Hence Augustine says: when we speak about sins, I do not want to mention anything at all concerning the mother of the Lord. God will come to her aid early in the morning at daybreak (Ps 46:6), that is, in her rising.³ Hence Jerome wrote in his Psalter: God will help her in her rising in the early hours.⁴

Therefore, we celebrate her birth above the other saints, except the birth of Christ and of John the Baptist.¹ Thus the Blessed Virgin was a plant because of her humility.

2. Likewise, she was a green plant because of her virginity.¹ It says in Jeremiah 12:4: every plant of the land will wither, but the Blessed Virgin was a green plant through her virginity. Hence it says in Luke 1:26–27: the angel Gabriel was sent to the Virgin Mary. See that in the greenness we observe (2.1) moisture, (2.2) beauty, and (2.3) usefulness or necessity.

2.1. First, I say, in the greenness we see moisture as a cause, since moisture is the cause of greenness. Thus we read in Sirach 40:16: greenness on all waterfronts. And you should know that, just as every plant withers because of fire or the sun, so the concupiscence of the flesh makes the greenness of virginity wither.¹ It says in Job 31:12: it is a devouring fire aimed at consummation.² But by what is the greenness of virginity nurtured? Surely by heavenly love,³ for virginity is something heavenly. Hence Jerome says: living in the flesh beyond the flesh is not a worldly or human way of life, but heavenly.⁴ And the Apostle has said in his admonition about virginity: everyone has received a proper gift from God: someone this gift, someone else another (1 Cor 7:7). Virginity is the result of God’s grace with the freedom of the free decision.⁵ So a young man said: I cannot live celibately unless God has given it to me (Wis 8:21).⁶ The moisture of grace was in the Blessed Virgin, wasn’t it? It surely was. Thus the angel said to her: fear not, Mary; you have found grace with God (Luke 1:30).⁷ She had grace in a most abounding way. Thus the angel said to her: hail, full of grace (Luke 1:28).⁸ And because she had the fullness of the moisture of grace, it was not enough for her to live as a virgin only in the usual way, namely, by marital continence, but beyond the usual custom it was her strongest resolution to live as a virgin forever. Thus she said: how will this come to pass, since I do not know a man? (Luke 1:34) This means: I am resolute not to know.⁹

2.2. Second, we see in the greenness a beauty that delights. It says in Sirach 40:22: the eye will long for grace and a beautiful appearance, but above these for green farmland. Purity of the flesh and virginity are a delight for the eyes of God and the saints. And why? Order, or the beauty of the order, is properly delightful.¹ Augustine says: if someone saw windows that have been placed in a house arbitrarily, he would not delight in them.² The natural order of mankind is that the flesh is subject to the spirit.³ It is becoming when we live according to this order. But when this order is confused, someone is disgraceful. And it is, therefore, that carnal sins, although some are not as severe as others,⁴ make someone even more shameful, because they are disgraceful and disturb the order in mankind;⁵ they make higher what is lower in mankind, and the other way round. But in the Blessed Virgin nothing was disordered, neither in action nor in affection, nor did she have the first movements leading to sin. Hence it says in Song of Songs 4:7: you are totally beautiful, my friend, and no stain is in you. And because of this it is said to her: the king will desire your beautiful appearance (Ps 45:12).

2.3. Likewise, we find in greenness what is useful. As long as a plant is green, there is hope that it will produce fruit. But when it begins to shrivel, there is no hope of her fruit any more. Isaiah 15:6 says: the plant has shriveled, the grass is dead, all greenness has passed away. On the contrary, when a plant is green, there is hope that it will produce fruit. Hence it says in Isaiah: and its leaves will be green, and it will not cease to produce fruit (Jer 17:8).

In a similar way someone who is green through virginity produces the fruit of love, but when he shrivels through concupiscence, his works are fruitless in view of eternal life.¹ The Apostle says: someone who sows in the flesh will reap corruption from the flesh (Gal 6:8). A dry plant is not useful for anything but to be thrown into the fire (cf. John 15:6). In a similar way the ones who become dry through the fire of concupiscence are useful for nothing but to be thrown into the fire of hell.

But the Blessed Virgin was excellent in virginity; indeed, she is the queen of the virgins. And because she had the greenness of virginity in an excellent way, she produced an amazing fruit.

Other virgins produce, since they are virgins, a spiritual fruit. The Apostle says of this fruit: the fruits of the Spirit are love, joy, and peace (Gal 5:22). But since the Blessed Virgin had an abundance of greenness, she even produced the fruit of the womb. It is said to her: blessed are you among women, and blessed is the fruit of your womb (Luke 1:42). And Isaiah 7:14 says about that: behold, the virgin will conceive and bear a son and you will call his name Emanuel. Hugo [of St. Victor] says: since the love of the Holy Spirit burned in her heart in a marvelous way, he has done marvelous things in her flesh.¹

Other virgins have produced spiritual fruit, but she even produced the fruit of her womb. Thus she has been a green plant.

3. It says: let it put forth the plant that produces seed. Seed of what kind? I say (3.1) holy seed, (3.2) virtuous seed, and (3.3) necessary seed.

3.1. First, I say, the Blessed Virgin produced a holy seed, [in conformity with] Isaiah 6:13: it will be a holy seed that is in her.

And why holy? Because its origin will be holy:¹ first, the holiness of God, because he himself is the holy one of the saints. You [plural] will be holy, he says, because I am holy (1 Pet 1:16).² From such a holy one the seed comes, and thus the seed is holy (cf. Matt 7:17). The seed is the Word of God (Luke 8:11), and Christ is God’s Word (cf. John 1:1–18).

It is characteristic of seed that it produces what is similar to that from which it comes forth.¹ Thus the seed of God’s Word brings forth what is similar to itself, because it produces gods. Hence we read in John 1:12: he has given them the power to become sons and daughters of God.

Abraham is praised for his holiness. Just as Christ is the seed of God according to the Spirit (cf. Luke 8:11), so he is the seed of Abraham according to the flesh (Rom 9:5; cf. Matt 1:1–17), and to Abraham promises were made and to his seed (Gal 3:16).¹ In your seed, the Lord said, all peoples will be blessed (Gen 12:3, 22:18). And therefore that seed is blessed.

Likewise, children of God are brought about by the seed of God’s Word, just as the children of Abraham by the seed of Abraham: blessed is the seed that brings us the blessed one (cf. John 8:31–59, 10:31–39).

3.2. Furthermore, that seed is virtuous. Hence it is compared in the Gospel with a mustard seed, which is the tiniest seed and produces a great tree, so that the birds of heaven make their nests in their branches (Matt 13:32).¹ The little seed is Christ, who was little on the Cross and grew so big that he filled heaven and earth: he ascended above all the heavens, in order to make all things full (Eph 4:10).

3.3. Furthermore, that seed is necessary. Hence Isaiah 1:9 says: unless the Lord had left seed for us, we had become like Sodom.¹ And St. Peter says: there is no salvation in anything else, and no other name is given to the people in which we are to be saved (Acts 4:12).

Amazing is this plant, and amazing its offspring. This earth is the human nature destitute of the moisture of grace, as Jeremiah 4:23 puts it: I have looked at the earth, and behold: it was empty and for nothing.

Then how could it bring forth a plant? Surely, in no way.¹

Again, this earth was arid because of the concupiscence of sin. Hence it says in Sirach 43:3: at noon it scorches the earth.

In addition, this earth was the lowest, because God created heaven above and the earth underneath (Prov 25:3).

So how has he put it forth? In Genesis 1:11 it says: God said: ‘let the earth put forth the green plant.’ He said the word, meaning: he put forth the word that produced a fruit. Thus we read in Proverbs 9:1: wisdom has built a house for herself,¹ namely, in the Blessed Virgin, and he caused her to produce a plant for himself. The psalmist says: a man is born in her, the Most High himself has established her (Ps 87:5). This very man has filled this earth, because it was empty, as the psalmist says: you have visited the earth and you have saturated it; you have multiplied its riches (Ps 65:10).

Also, because it was arid, the Holy Spirit has made it moist, according to the psalmist: the one who puts forth will rejoice in his raindrops (Ps 65:11).

Besides, because the earth was lowest, he gave himself to it and entered it, so as to make it the heavenly seed. Isaiah 55:10 says: just as a heavy rain comes down from heaven and saturates the earth and causes it to bring forth, so my word will be. Therefore, if someone is empty through sin, let him ask for this plant, and he will be filled with good things. The psalmist says: we will be filled with the good things of your house (Ps 65:5).

Likewise, if someone is arid, let him take refuge with that Word, and he will be moistened. The psalmist says: my heart has hoped in him and I received help (Ps 28:7).

Likewise, if someone is downhearted, let him take refuge with that Word, and he will be led back to the heavenly light. The psalmist says: send out your light and your truth; they have led me back onto your holy mountain and into your tents (Ps 43:3). May he deem us worthy to stand before, et cetera.

Evening Collation

Let the earth bring forth the green plant, et cetera (Gen 1:11).

The Most High has raised from the earth two remedies for us: the green plant and the fruit-bearing tree (Gen 1:11).

Now it remains to speak about the fruit-bearing tree, the tree of the Cross of our Lord, which is to be venerated. We have begun the solemn days of his Cross.¹ It is very suitable to connect these two remedies, because the green plant has brought forth our salvation, whereas the fruit-bearing tree has sustained the plant and has exalted it. For the Son of God became obedient to death, even death on a cross (Phil 2:8), and it follows: because of this he has exalted him (Phil 2:9).² Hence it says in the Gospel that Jesus’ mother stood at the foot of the Cross (John 19:25).³

Let us look at this tree. It seems that Moses describes three things concerning that tree: (1) its appearance, (2) its adornment, and (3) its fruit. If you seek its appearance, it is wood; its adornment: it bears many fruits; what it produces: it produces fruit.

1. First, I say, if you seek the appearance of this wood, I say it is wood. That wood really befits our remedy, for three reasons: (1.1) it befits the wound, (1.2) it befits the healing of it, and (1.3) it befits the healer.

1.1. First, the wood of the Cross befits our remedy, because it befits the wound. The human race is wounded by wood, because the first man ate from the forbidden wood and therefore the divine Wisdom found the medicine from wood.¹ The human race is wounded because of disobedience, since the first man stole a fruit from the forbidden wood. The new man has placed himself, as a salutary fruit so to speak, back onto the wood. The psalmist says: did I pay what I have not stolen? (Ps 69:5).² He has given himself back to the wood, so that he would recompense the injury and bring the remedy.³ Hence we read in Wisdom 14:7: blessed the wood by which justice comes about.

See, we are going to compare wood with wood. Scripture says three things about the forbidden wood. The woman, who saw that the wood was (1.1.1) good to eat from and (1.1.2) beautiful to the eyes and (1.1.3) delightful to look at, has taken from the wood and eaten it (Gen 3:6).

1.1.1. First, I say, that wood is good to eat from, and, because of this, it is suitable for being nourished. Contrary to this, the wood of the Cross teaches the mortification of the flesh. Hence it is said: your princes have destroyed it.¹

Moreover, the former is the wood of death. The Apostle says: if you live according to the flesh, you will die (Rom 8:13). But the wood of the Cross, on the contrary, has made us alive by mortifying the flesh. The Apostle says: Christ has died once for our sins, the just for the unjust, so as to offer us to God; made dead in the flesh, yet made alive in the Spirit (1 Pet 3:18). Likewise, the Apostle says: if you made the flesh die in accordance with the Spirit, you will live (Rom 8:13).¹

1.1.2. Second, there was worldly beauty in the forbidden wood. Thus it says in Genesis 3:6: she saw the wood, that it was beautiful to the eyes.

But Isaiah 40:6 [calls to our mind that]: every glory of it is like the flower of the field. A flower has the beauty and the glory of the world, but it is cursed, because through its beauty people are drawn to damnation. Job 5:3 reads: I have seen a foolish man with a strong root, and I have cursed his beauty.

See that it says that it was beautiful to the eyes of Adam and Eve, and that it was praised for this.

First, for the knowledge, of which the serpent said to them: you will be like gods, knowing good and evil (Gen 3:5). Hence it was called the tree of the knowledge of good and evil (Gen 2:9).

There are some goods which man does not use in an evil way, for instance, virtues.¹ But having the skill of dealing with material things is not the same as having virtues.² Some have an abundance of goods of the world and often they use them in an evil way. That wood had a visible beauty, whereas the wood of the Cross had the disorder of foolishness. Hence the Apostle says: we preach the crucified Christ: for Jews yet a scandal, for Gentiles even foolishness (1 Cor 1:23).

But the beauty of the first wood is completely changed into shame. Thus it says in Hosea 4:7: I will completely change their glory into shame. The shame of the Cross, however, is completely changed into glory. Thus it says in Ezekiel 17:24: I, the Lord, have brought low the lofty wood and I have exalted the low wood.

See how the wood of the Cross is exalted.¹ Chosroes, king of the Persians, had taken that wood as a captive so to speak, from Jerusalem, and it was brought back to Jerusalem by Heraclius. And because of the memory of that glory we speak to the present day of the Feast of the Exaltation of the Holy Cross. The Cross is always exalted, because the Lord strengthens the just ones (Ps 37:17). Augustine says in a commendation of the holy Cross: the Cross is not used to punish people any more, and yet it remains; we find it from those condemned (who make the sign of the cross when they pray), to the crowns of emperors.² And Chrysostom says: the Cross shines in crowns of kings everywhere, on the armor of soldiers,³ on sacred altars, and kings receive a cross when they give up their crowns.⁴

Thus the wood of the Cross is exalted. The Lord will exalt it even more. Hence it says in Matthew 24:29–30: sun and moon will be darkened, and they will see the sign of the Son of man in the sky, which is the wood of the Cross. And Chrysostom says that the Son of man would never appear after the sun and the moon are darkened, if the Cross were not brighter than the rays of the sun.¹

1.1.3. Moreover, that wood had delight. Thus it says in Genesis 3:6: it was delightful to look at. The delight of the flesh is not a true delight, since it is more about bitterness than about delight. Hence Solomon says: I considered a laugh foolishness, and I said to joy: ‘why do you deceive yourself in vain?’ (Eccl 2:2)

This sting of bitterness turns into sweetness, which is signified in Exodus 15:23–24, where it is said that the children of Israel arrived at bitter waters: the Lord ordered Moses to throw a piece of wood in, and the waters became sweet. If the just suffer adversities, the wood of the Cross makes these sweet (cf. Gal 2:19–20, Col 1:24). The Cross even makes you glory in adversity, as the Apostle says: I do not glory unless in the Cross of our Lord (Gal 6:14). And James 1:2 reads: brothers, consider it total joy when you fall into temptations of different kinds.

And why? Because of the consideration of the Cross.¹ The Apostle says in Hebrews 12:3: reflect on him, who for us took upon himself such opposition from sinners, when he was counted among the robbers (cf. Isa 53:9, Matt 27:38). So, what should we consider evil, if he took contradictions on? Thus the wood of the Cross befits the wound.

1.2. Furthermore, it befits the healing. Look in Sacred Scripture: where there was a danger, the remedy was given through wood. The first evil of man occurred when Adam was thrown out of Paradise (Gen 3:23–24).

What was the remedy? The wood of life (cf. Rev 22:2). But, because he could not approach the wood of life (cf. Rev 2:7), he could not have the remedy. Thus the Lord has said: see that he does not take from the wood of life (Gen 3:22)—but Christ has taken up the wood for us. Hence it is written: the wood of life, who would take hold of it? (Prov 3:18)¹

Another danger was in the destructive flood (Gen 6–8). The remedy came by means of the wood of the ark. If you are in a destructive flood, in the streams of this age, take refuge with the wood of the Cross. The psalmist says: if I walk in the midst of the shadow of death, (I fear no evil, for you are with me); your rod and staff—of the Cross that is—will console me (Ps 23:4); by the Cross I am delivered and led to [the Lord’s] guidance.

Again, the people of Israel were in danger when they were oppressed by the Egyptians (Exod 1:8–22). The remedy came by means of wood, since Moses struck the Egyptians with a rod (Exod 7–12); the rod divided the sea (Exod 14: 16, 21).

If you are attacked by hostile spirits, take refuge with the wood of the Cross. It says in 1 Samuel 4:7 that the children of Israel fought against the Philistines and that the ark of the Lord was brought into the camp. And the Philistines groaned, saying: ‘woe to us,’ because the ark of God came into the camp. The ark was made of wood that could not rot (cf. Isa 40:20). The psalmist recalls: those who live in the borderlands became confused by your signs (Ps 65:9).

Those who are overcome, fear the banner of their enemy, and since the demons are overcome by Christ,¹ they fear his banner, which is the wood of the Cross. Hence the Church sings: behold the wood of the Cross;² flee, enemy parties.³ So the wood befits the wound and the healing.

1.3. Third, it befits the healer, because Christ is exalted by the wood of the Cross. Thus it is even written: the Son of man must be exalted (John 3:14). But how is he exalted? Surely as a warrior. Hence what is said in Numbers 24:17 befits him: a rod will rise from Israel, and it will bring the kings of Moab to naught. The Apostle says: he has thoroughly plundered the principalities and powers (Col 2:15). So the wood of the Cross is like a triumphant chariot: it is the thing that elevates Christ. Thus it is like the sedan chair of Solomon (cf. Song 3:9); it also is like the rod that guides the people, as the psalmist says: the rod of guidance, the rod of your kingdom (Ps 45:7).¹ Thus Christ is exalted like a warrior (cf. 1 Cor 15:54–57).

Moreover, he is exalted as a teacher in his seat of instruction.¹ Concerning this exaltation he says: when I am exalted from the earth, I will draw all things to myself (John 12:32).²

2. Let us take a look at the adornment of the wood. The adornment of a tree is that it be loaded with fruits.¹ And of this wood it is said that it is fruit-bearing. Well, then, which are his fruits? It says in Song of Songs 7:14: I have served you all fruits, old and new. The old fruits are the prefigurations that refer to the wood. Hence we read in Hosea 9:10 about these fruits: I have seen all their fathers as the first fruits.² The new fruits, which are they? In Deuteronomy 33:13–15, in the blessing of Joseph, mention is made of three fruits: (2.1) the fruits of heaven, (2.2) the fruits of sun and moon, and (2.3) the fruits of eternal hills.

2.1. Which are the fruits from heaven? The members of Christ are. The Cross was adorned with the members of Christ,¹ just as a tree is adorned with fruits; not only with the physical members of Christ’s body, but with those of his mystical body,² of whom it is fitting to say: with Christ I am crucified (Gal 2:19). About these fruits it is said in Song of Songs 5:1: may my beloved enter his garden, in order to eat the yield of his fruits.³

2.2. Furthermore, the fruits of sun and moon are examples of virtue,¹ which Christ has shown on the Cross.²

You have the example of love from Christ on the Cross, because he loved us and gave himself over for us (cf. Gal 2:20). And in John 15:13 we read: no one has a greater love than someone who lays down his life for his friends.¹

Again, he has shown us an example of humility, because he has humbled himself (Phil 2:8).

He has also given the example of obedience, because he became obedient (ibid.) to the Father.

And he has taught us the example of patience, for when he was cursed, he did not curse (1 Pet 2:23).

These are the fruits of the enclosed valleys, of which we read in the Song of Songs (6:11): I have come down into my garden, in order to see the fruits of the enclosed valleys.

2.3. The fruits of the eternal hills, what are they? I say that they are the writings of the teachers who are imbued with wisdom. The psalmist says: yet you come from the eternal mountains, shining in an amazing way (Ps 76:5).

You will find some teachers who instruct you in the faith; and Christ on the Cross has taught us¹ faith, saying: my God, my God, why have you abandoned me? (Matt 27:46)² He shows that the humanity has suffered, yet not because of powerlessness of the divinity.³

Likewise, you will find teachers who show the way to hope; and Christ on the Cross showed the way to hope when he said to the thief: today you will be with me in paradise (Luke 23:43).

Likewise, you will find teachers who teach patience. Christ has done this on the Cross as he said: Father, forgive those, for they do not know what they do (Luke 23:34).

Likewise, you will find some teachers who incite to devotion; and Christ has done this on the Cross as he said: Father, into your hands I commend my spirit (Luke 23:46).¹

Likewise, you will find some who give instructions on how to live a human life together; and Christ has done this on the Cross, because he has shown his mother what ought to be, and in a similar way the disciple, as he said: ‘woman, behold your son.’ Then he said to the disciple: ‘behold your mother’ (John 19:26–27). These are the fruits of the eternal hills which are mentioned in the Song of Songs 4:13: the things you are bringing forth are a paradise-garden of pomegranate trees bearing fruits. So it is the wood of fruits.

3. Now, there are trees that have flowers and fruits all the time (cf. Ezek 47:12). In a similar way the tree of the Cross has flowers all the time. See that the wood of the Cross has produced a triple fruit: (3.1) the fruit of cleansing, (3.2) the fruit of sanctification, and (3.3) the fruit of glorification.

3.1. First, I say that the wood of the Cross has produced the fruit of cleansing, because through the Cross we are liberated from sins.¹ Hence St. Peter says: he has borne our sins on the wood (1 Pet 2:24). Isaiah 27:9 says about this fruit: this is all the fruit, so that sin may be taken away.

3.2. Second, the wood of the Cross has produced the fruit of sanctification, of which Romans 6:22 says: you have fruit in sanctification. Of what does sanctification consist? It makes someone cling to the Cross. It is also true that man, alienated from God through sin, is reconciled through Christ.¹ Thus we read in Romans 5:10: we are reconciled with God through the death of his Son. Job 22:21 reads: be quiet for him and hold your peace; in this way you will have the best fruits, namely, the fruits of the Spirit: love, peace, joy (Gal 5:22). And Christ suffered outside the city walls in order to sanctify us (Heb 13:12)² by the wood. So the ministers of the Church use the sign of the Cross in any sanctification.

3.3. The third fruit of the Cross is the fruit of glorification, about which we read in John 4:36: he who reaps, gathers the fruit for eternal life. And in Wisdom 3:15 it says: the fruit of good works is glorious. This fruit is gained through the Cross, as was said. Through sin mankind is excluded from paradise, and therefore Christ has suffered on the Cross, so that through the Cross the gate from the earthly things to the heavenly things would be open.¹ Hence the Cross of Christ is signified by the ladder that Jacob saw. As we read in Genesis 28:12, Jacob saw the ladder, and its top touched the heavens, and he saw angels ascending and descending, and the Lord leaning on the ladder. All the saints go up to the heavens by the power of the Cross.² Hence the Apostle says: by reason of the blood of the Cross we trust that the saints will go in (Heb 10:19), et cetera.

We will ask the Lord, et cetera.