
The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
The final chapter of the Song of Songs is filled with imagery of birth, and rebirth. The Bride longs to be as near to Dodi as a sister to her brother, united in a mother, nursing at the same breasts (v. 1). She wants to take Dodi into the “house of my mother,” where she will serve him spiced wine (v. 2). After many warnings about rousing love, she finally rouses Dodi under the apple tree, his awakening a kind of coming-to-life (v. 8a). There, Dodi’s mother gave him birth, under the same tree where the Bride now arouses him (v. 5b). Freud, stand aside; Solomon already knew that every love is a memory of Moma.
This works at a number of levels. Literally/sexually, a man’s life is ideally a story of two women – the mother who gives him birth and the lover who brings him to new life, the mother from whose womb he is harvested and the woman into whose womb he plants new seed. As the near-universal prohibition of material incest indicates, it is essential that these be two different women. There can be no movement in history if a man plants the same field from which he was taken. That is a confusion that ties time in knots.
It works also at a redemptive historical level, for “Abraham has two wives.” For Jesus too, the allegory works: Jesus is born of the virgin’s womb, born from Mother Israel; He wins a spotless bride that resembles His mother, but it is a new bride, not mother Israel but a Jew-Gentile bride.
posted by Peter J. Leithart on Tuesday, February 28, 2012 at 11:58 am
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