Text from the “Living Flame of Love” of St John of the Cross, where he describes the death out of Love. To a certain extent, this text can help us understand the Lord’s death.

“tear through the veil of this sweet encounter!

[…]

30. It should be known that the natural death of persons who have reached this state is far different in its cause and mode from the death of others, even though it is similar in natural circumstances. If the death of other people is caused by sickness or old age, the death of these persons is not so induced, in spite of their being sick or old; their soul is not wrested from them unless by some impetus and encounter of love far more sublime than previous ones; of greater power, and more valiant, since it tears through this veil and carries off the jewel, which is the soul.

The death of such persons is very gentle and very sweet, sweeter and more gentle than was their whole spiritual life on earth. For they die with the most sublime impulses and delightful encounters of love, resembling the swan whose song is much sweeter at the moment of death. Accordingly, David affirmed that the death of the saints is precious in the sight of the Lord [Ps. 116:15]. The soul’s riches gather together here, and its rivers of love move on to enter the sea, for these rivers, because they are blocked, become so vast that they themselves resemble seas. The just one’s first treasures, and last, are heaped together as company for the departure and going off to the kingdom, while praises are heard from the ends of the earth, which, as Isaiah says, are the glory of the just one [Is. 24:16].

31. The soul, then, conscious of the abundance of its enrichment, at the time of these glorious encounters feels to be almost at the point of departing for complete and perfect possession of its kingdom, for it knows that it is pure, rich, full of virtues, and prepared for such a kingdom. God permits it in this state to see its beauty, and he entrusts to it the gifts and virtues he has bestowed; for everything is converted into love and praises, and it has no touch of presumption or vanity since it no longer bears the leaven of imperfection that corrupts the mass [1 Cor. 5:6; Gal. 5:9]. Since it is aware that nothing is wanting other than to tear the weak veil of this natural life, in which it feels the entanglement, hindrance, and captivity of its freedom, and since it desires to be dissolved and to be with Christ [Phil. 1:23], it laments that a life so weak and base impedes another so mighty and sublime, and asks that the veil be torn, saying: “Tear through the veil of this sweet encounter!”

32. There are three reasons for the term “veil”: first, because of the union between the spirit and the flesh; second, because this union separates the soul from God; third, because a veil is not so thick and opaque that a brilliant light cannot shine through it; and in this state the bond seems to be so tenuous a veil, since it is now very spiritual, thin, and luminous, that it does not prevent the divinity from vaguely appearing through it. Since the soul perceives the power of the other life, it is conscious of the weakness of this one and that the veil is of delicate fabric, as thin as a spider’s web; in David’s words: Our years shall be considered as the spider [Ps. 90:9]. And this life is even much less in the eyes of persons thus exalted, for, since they have God’s view of things, they regard them as God does, in whose sight, as David also declares, a thousand years are as yesterday, which is past [Ps. 89:4], and according to Isaiah, all nations are as though they were not [Is. 40:17]. These things carry the same weight in the soul’s view: All things are nothing to it, and it is nothing in its own eyes; God alone is its all.13

33. The reason it begs that the veil be torn and not cut or destroyed is noteworthy, for there does not seem to be much difference. We can offer four reasons.

First, we use this term for the sake of speaking more appropriately, since tearing is more proper to this encounter than cutting or destroying.

Second, because love is the friend of the power of love and of the strong and impetuous touch, exercised more in tearing than in cutting and destroying.

Third, because love desires the act to be very brief and quick. The strength and power of the act is commensurate with its brevity and spirituality, for virtue when united is stronger than when scattered. And love is introduced as form is introduced into matter; it is done in an instant, and until then there is no act but only the dispositions toward it. Spiritual acts are produced instantaneously in the soul because God infuses them. But those the soul makes of itself can better be referred to as dispositive acts by means of successive desires and affections, which only become perfect acts of love or contemplation, as I say, when God sometimes forms and perfects them very quickly in the spirit. As a result the Wise Man affirmed that the end of prayer is better than the beginning [Eccl. 7:9], and it is commonly quoted that the short prayer pierces the heavens.14 A person already disposed can make many acts in a short time, acts far more intense than can be made in a long time by someone undisposed; and, by being so fully disposed, such a person usually remains for a long time in an act of love or contemplation. With one who is not disposed, all is spent in preparing the spirit, and even then the fire usually holds back without entering the wood, either because of excessive dampness of the wood or lack of sufficient heat to dispose it, or for both reasons. But in the prepared soul the act of love enters immediately, for at each touch the spark catches fire in the dry tinder, and thus the enamored soul desires the brevity of tearing more than the delay involved in cutting or destroying.

The fourth reason is that the veil of this life is done away with more quickly; cutting or destroying requires greater care since one must wait for the object to be prepared or ready, or for some other reason; whereas if one tears it there is no waiting, it seems to me, for this readiness or for anything of the sort.

34. The enamored soul desires this tearing so it may suffer no delay by waiting for its life to be destroyed naturally, or cut off at such and such a time. Both the force of love and the disposition the soul sees in itself make it desire and beg that the veil of life be torn immediately by a supernatural encounter and impetus of love.

A person having reached this stage knows full well that it is characteristic of God to take to himself, before their time, souls that love him ardently, perfecting them in a short while by means of that love, which in any event they would have gained at their own pace. This is what the Wise Man said: He pleased God and was loved; and living among sinners he was translated and carried away lest evil should change his understanding or affection deceive his soul. Perfected in a short time, he fulfilled a long time. Because his soul was pleasing to God, he therefore made haste to take him out of the midst, and so on [Wis. 4:10-11, 13-14]. These words are the words of the Wise Man in which it will be seen how rightly and adequately the soul uses the expression “tear through,” for the Holy Spirit uses the words “carry away” and “make haste,” which indicate something apart from all delay. God’s making haste signifies the haste by which he perfected in a short time the love of the just one, and “carry away” refers to a premature death.

It is vital for individuals to make acts of love in this life so that in being perfected in a short time they may not be detained long, either here on earth or in the next life, before seeing God.15

35. Let us see now why it calls this inner assault of the Spirit an encounter rather than something else. The reason is that when the soul feels in God an infinite longing, as we said, for the ending of its life and this wish goes unfulfilled since the time of its perfection has not arrived, it is aware that he produces these divine and glorious assaults in the manner of encounters so as to perfect it and raise it out of the flesh. Since their purpose is to purify it and draw it out of the flesh, they are indeed encounters, by which he ever penetrates and deifies the substance of the soul, absorbing it above all being into his own being.

And the cause of this absorption is that he vigorously encountered and transported it in the Holy Spirit, whose communications are impetuous when they are fervent, as is this encounter. Because the soul tastes God in a living way in this encounter, it calls it sweet; not because many other touches and encounters received in this state are not sweet but because of its eminence over all others. God grants this, as we said, in order soon to loose and glorify it. Whereon it acquires the courage to entreat: “Tear through the veil,” and so on.

36. To sum up the entire stanza now, it is like saying: O flame of the Holy Spirit that so intimately and tenderly pierces the substance of my soul and cauterizes it with your glorious ardor! Previously my requests did not reach your ears, when, in the anxieties and weariness of love in which my sense and my spirit suffered because of considerable weakness, impurity, and lack of strong love, I was praying that you loose me and bring me to yourself because my soul longed for you, and impatient love did not allow me to be so conformed to the conditions of this life in which you desired me still to live. The previous impulses of love were not enough, because they did not have sufficient quality for the attainment of my desire; now I am so fortified in love that not only do my sense and spirit no longer faint in you, but my heart and my flesh, reinforced in you, rejoice in the living God [Ps. 84:2], with great conformity between the sensory and spiritual parts. What you desire me to ask for, I ask for; and what you do not desire, I do not desire, nor can I, nor does it even enter my mind to desire it. My petitions are now more valuable and estimable in your sight, since they come from you, and you move me to make them, and I make them in the delight and joy of the Holy Spirit, my judgment now issuing from your countenance [Ps. 17:2], that is, when you esteem and hear my prayer. Tear, then, the thin veil of this life and do not let old age cut it naturally, that from now on I may love you with the plenitude and fullness my soul desires forever and ever.” (Living Flame of Love, Stanza I,29-36)