theme. Ronald Wallace accurately summarizes this crucial aspect of Calvin’s
theology, “[w]hen we have such communion with him by the Holy Spirit, Calvin
explained, he is not only brought down to us on this earth, but our souls are also
raised up to him so that we can participate here and now in his ascended life and
glory.”^34 This uncovers another critical distinction between Bernard and Calvin that
is not typically recognized. Bernard spoke of union with God while Calvin spoke of
both union and communion with Christ.^35 The theological background for this can be
traced to the differing perceptions regarding justification and sanctification. Indeed
Bernard, as other medieval writers did not distinguish as clearly as Calvin and the
Protestant Reformers did on these two graces of God.^36 When the Puritan
understanding of spiritual marriage is examined it will be clear how significant both
communion and the strong relational theme is for them.
Puritan Reading and Exegesis of Scripture
Previously it was mentioned that the Song of Songs was a favorite Puritan text
for spiritual marriage, but how did they read this Scripture? Isaac Ambrose provides
an illuminating insight in summarizing the purpose of Psalm 45, which was often
used as a compact version of the Song of Songs.^37 Ambrose declares “the spiritual
marriage and love between Christ and his Church, whereof Solomons marriage with
Pharaohs daughter, was a figure and type and likewise to shew the perfect love that
(^34) Ronald Wallace, (^) Calvin, Geneva and the Reformation (^) , 198. cf. Ronald Wallace,
Calvin’s Doctrine of the Word 35 , 206-7.
Tamburello speaks of the “twofold communion with Christ” and is one scholar who
recognizes this major distinction. 36 Union with Christ, 86.
Tamburello, Union with Christ, 107, cf. 41-63. cf. McGrath, “Justification.” s.v.
and Gründler, “Justification and 37 Sanctification in Calvin and Bernard.”
177n108. Bainton, “Bible in Reformation,” 8 and Williams, “Puritan Enjoyment of God,”