Tests And Signs

Non tentabis Dominum Deum tuum Tentare Deum, est se injicere periculo, ut experiatur an Deus miraculo eripere velit: cum ex humana ratione promptum habeat quid facere possit. Neque tentemus Deum, sicut quidam tentaverunt, et perierunt ab exterminatore. Si tamen a Deo offerretur signum: petere possemus et deberemus. Et ideo reprehenditur Achaz cui cum diceretur: Pete tibi signum etc, respondit; Non petam et non tentabo Dominum: sic enim signum petere: non est tentare Dominum Sanctus Albertus Magnus Commentarium In Evangelium Mattheum, Caput IV Source: Here p57

You shall not test the Lord your God. 1 To test God is to cast oneself into peril so that one may find out whether God wishes to save one with a miracle, when it is evident from human reason what it is possible to do. 'We should not test God, as those who tested him and perished by the exterminator.' 2 But if it is matter of receiving a sign from God, we can and should seek. And therefore Achaz was reproved when it was said to him, 'Seek a sign,' and he answered, 'I shall not seek and I shall not test the Lord.' 3 For to seek a sign is not to test God. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 4 1 Mt 18.11 2 1 Corin 10.9-10 3 Isaiah 7.12

Four Thieves

Latrones qui nobis optiam quaeque furantur, quatuor sunt: Hebetatio intellectus, discordia tollens nobis scientiam veritatis. Hic latro ape Psalmistam vocatur negotium in tenebris. Indomitae carnis lasivia, rapiens meritum integritatis, et daemonium dicitur meridianum. Favorabilis jactantia, tollens plenitudinem sanctitatis, et dicitur sagitta volans in die. Vitae hujus amor et appetentia rapiens praemium aeternitatis, et dicitur timor nocturnus. Hi sunt latrones sine intermissione insidiantes. Hugo De Sancte Victore, Miscellanea, Liber V, CXXIII, De furibus rerum nostrarum. Source: Migne PL 177.807c

There are four thieves which steal away the best things we have. The dullness of the intellect, which with its confusion takes away all understanding of truth, and this the Psalmist calls 'the business in darkness;' 1 the untamed lusts of the flesh that take away the merit of our wholeness, which is called 'the noon day demon;' 1 the delight in boasting that takes aways the fullness of holiness, which is called 'the arrow that flies by day;' 1 and the love of this life and the desire for it that steals away the eternal reward, which is called 'the nocturnal fear.' 2 These thieves plot against us without ceasing. Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 123, On the thieves of what is ours. 1 Ps 90.6 2 Ps 90.5

Trials And Prayer

Scuto circumdabit te veritas ejus. Vigilate et orate, ut non intretis in tentationem. Et quis hoc dixerit, scitis, et tempus scitis: Domini enim est verbum istud instante jam passione sua. Et attendite quoniam ipse quidem erat passurus, et non discipuli: nec tamen pro se dicebat orandum, sed pro illis. Unde ad Petrum ait: Ecce Satanas expetivit vos ut cribraret sicut triticum: ego autem rogavi pro te, ut non deficiat fides tua; et tu aliquando conversus confirma fratres tuos. Si tantum illos oportebat timere in passione Domini, quantum nobis timendum est, fratres, in passione nostra? Vigilate proinde et orate, ut non intretis in tentationem, quoniam undique circumdati estis tentationibus. Unde et legistis quia tentatio est vita hominis super terram. Itaque si tot tentationibus plena est vita nostra, ut non immerito tota ipsa tentatio debeat appellari; pervigili circumspectione opus est et oratione, ne inducamur in eam: unde est et illud in oratione Dominica, Et ne nos inducas in tentationem. Quia ergo undique sic circumdatus es tentationibus, scuto circumdabit te veritas ejus, ut, quemadmodum undique bella, ita undique sint et praesidia. In quo et omnino illud manifestum est, spirituale scutum esse oportere quod circumdare potest. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Psalmo Qui Habitat..., Sermo V. De versu quinto, «Scuto circumdabit te veritas ejus. Source: Migne PL 183.195d-196b

He shall surround you with the shield of His truth. 1 'Watch and pray so that you do not enter into temptation.' 2 You know who says this and the time at which it was said, for it is the speech of the Lord when His passion was imminent. And see that He was about to suffer and not the disciples yet he told them that they must pray and for themselves. Hence He says to Peter, 'Behold, Satan has desired to have you that he might sift you like wheat, but I have prayed for you, that your faith might not fail and you might turn and strengthen your brothers.' 3 If it was necessary for them to fear during the passion of the Lord, how much more should we fear, brothers, in our own passion. Thus watch and pray, that you do not enter into temptation, because we are surrounded by temptation on all sides. Hence you read that the life of man on the earth is a trial. 4 Thus our lives are full of all trials, so that it is not underserving of being named a complete trial, for which reason prudent vigilance and prayer is required, that we do not enter into temptation, and hence it says in the Lord's prayer, 'Do not lead is into temptation.' 5 Because, then, you are surrounded on all sides by temptation, He shall surround you with the shield of His truth, so that as there is war everywhere so His protection is everywhere. In which it is plainly made manifest, it is necessary to have this spiritual shield which is able to surround us. Saint Bernard of Clairvaux, Sermons For The Year, On The Psalm 'He who dwells...' from Sermon 5, On the fifth verse, 'He shall surround you with the shield of his truth.' 1 Ps 90.5 2 Mk 14.38 3 Lk 22.31-32 4 Job 7.1 5 Mt 6.13

Threefold Grace

Quid habes quod non accepisti? Crearis, sanaris, salvaris. Qui recte sapiunt, hanc triplicem divinae gratiae confitentur operationem. Prima est formatio, secunda reformatio, tertia consummatio. Primo in Deo Christo foramur, secundo per ipsum reformamur, tandem per ipsum et cum ipso consummabimur. Siquidem quod non erat in illo creari oportuit; quod erat et deformatum erat, per formam reformari, et memba non nisi a capite perfici; quod erit cum occurremus in vivum perfectum et mensuram aetatis plenitudinis Christi. Quando apparebit Christus vita nostra tunc et nos apparebimus cum ipso in gloria. Creatio ergo fit sine noibs; consummatio de nobis, neutra a nobis. Sola reformatio quodammodo fit nobiscum, propter consensum voluntarium. Unde reputatur inter merita, quae sunt jejunia nosta, vigilia, opera misericordiae, et caetera virtutum exercitia, quibus constat nostrum interiorem hominem renovari de die in diem. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit IX De triplici divinae gratiae operatione Source: Migne PL 177.815b-d

What do you have that you have not received? 1 You are created, you are healed, you are saved. He who rightly understands confesses the threefold operation of Divine grace. First is formation, second reformation, and third consummation. Firstly were are formed in Christ, secondly we are reformed through Him, finally through and in Him we are perfected. Certainly it was necessary to create what was not in Him, and to reform what was and had become deformed, and then the members are not perfected apart from the head, which shall be when we come to the perfect life and the measure of the age of the fullness of Christ, when Christ our life shall appear and we shall appear with Him in glory. 2 Therefore creation is performed without us, and perfection concerns us but neither are from us. Only reformation is done with us on account of the consent of the will. Hence it is reckoned among merits, which are our fasts and vigils and works of mercy and exertions in the other virtues, which constitutes the renewal of our interior man from day to day. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 9, On The Threefold Operation of Divine Grace 1 Cor 4.7 2 Ephes 4.13, Colos 3.4 3 2 Cor 4.16

The Seed And Stony Ground

Aliud vero cecidit super petrosa: ubi non habuit terram multam, et statim exortum est: quoniam non habebat altitudinem terrae: et quando exortus est sol, exaestuavit: et eo quòd non habebat radicem, exaruit Secunda diversitas seminis fructum non facientis. Sunt autem petrosa corda dura,quae nec timore,ad poenitentiam conuertuntur:nec amore, molliuntur: nec pluvia doctriae, interius humectantur. De quibus dicitur, Cor durum male habebit in novissimo. Cor eius indurabitur quasi lapis: et strigetur quasi malleaporis incus. Quanto enim plus verberibus atteritur, tanto plus per obdurationem ſtringitur ad malum. Sicut incus quæ ftringitur ictibus malleorum. Haec igitur est terra petrosa ubi non habuit terram multam. Ex litera ista videtur quod petrosa terra dicatur, cuius fundus eſt petra solida; et parvam et tenuem desuper habet terrae corticem. Et talis ad literam terra male fructificat, quia calor qui pro tempore est ex radio solis, in petra confortatur , et incenfiuus, et combuftivus efficitur: et comburit illud modicum terrae, quod est desuper et incinerat: ita quod amarum ad modum salis efficitur: et ideo infructuosum. Terram fructiferam in salsuginem a malitia inhabitantium in ea. Adhuc autem algor hyemis etiam confortatur in lapide: et terram paucam prius incineratam et amaricatam calore, convertit in frigiditatem mortificatiuam, et hoc iterum mortificat radices plantarum: ita quod talis terra efficitur sterilis. Ante faciem frigoris eius, quis sustinebit? Hoc est igitur quod dicit: Ubi non habuit, semen proiectum, terram multam, hoc est, profundam, quae defendi posset à qualitatibus lapidis incensiuis, et congelatiuis. Hoc autem est cor, quod quasi nihil habet humanae et terrenae compassionis, et contemperationis ad virtutem: sed sua ignita libidine ad turpia incenditur: et algore ab omni charitate , timore mundano, et humano congelatur. Incensa igni et suffossa ab increpatione vultus tui peribunt. Incensa quidem, igne libidinis:et soffossa, timoris algore quia omnis timor frigidus est. Ad literam. Et ideo pallor occupat timentes. Sequitur et statim paucula et parvula radice exortum est ad modicum viroris apparentis coram hominibus. Habentes quidem speciem pietatis: virtutem autem penitus abnegantes, et quoniam non habebat altitudinem terrae, hoc est, profunditatem in qua dulcedo laetaminis incombusta, et non congelata, iuxta radicem conferuaretur et ideo quando exortas est sol tribulationis in persecutione , vel laboribus paenitentiae exaestuavit combustiones aestu extrahente ad exterius virtutem seminis. Iacob.1 . Exortus est sol cum ardore et exsiccauit faenum, et flos eius decidit: et decor vultus eius deperiit, eo quod non habebat radicem, profunde fixam, quae dulcedinem succi fibi continue imbibitam herbae exorta subministraret, exaruit, et ariditate illa periit, combustum et exsiccatum ab omni humore pietatis. Arefactum est faenum et cecidit flos: quia et spiritus Domini exsufflavit in eo. Sanctus Albertus Magnus, Commentarium In Evangelium Divi Marci, Caput IV Source: Here p40

But some seed fell on stony ground where there was not much earth, and instantly they shot up, but they gained no height over the earth, for when the sun had risen, it scorched them and because they had no root they withered. 1 The second type of seed yields no fruit. The stony soil are hard hearts which are neither turned to penitence by fear nor softened by love, nor are they watered within by the rains of teaching. Concerning which it is said in the third chapter of Ecclesiasticus, 'A hard heart shall have evil in the end.' In the forty fourth chapter of Job, 'His heart shall be hardened like a stone and be made as firm as the anvil of a blacksmith.' 2 For the more it is stuck with blows so the more it is made firm in its obstinacy to do evil, like an anvil which is strengthened by the blows of hammers. This, then, is the stony earth where there is not much earth. And according to the letter it seems that what is called stony earth which is solid below and has a little thin film of earth upon it. And according to the letter the earth is poor of fruit because the heat which comes from the rays of the sun is further strengthened by the stones, and made may fierce and fiery, and it burns that which lacks much earth, which is above and scorched, so that it is made like bitter salt, and therefore it does not yield fruit. In the hundred and sixth Psalm, 'A fruitful land made barren because of the wickedness of the inhabitants in it.' 3 Then the cold of winter is also intensified by the stones and the earth that had been a little before scorched and made bitter with heat is then filled with a mortal coldness and this again kills the roots of the plants, and thus such earth is sterile. In the hundred and forty seventh Psalm, 'Before the face of his cold, who shall stand?' 4 This, then, is what he says, that the seed is thrown where there is not much earth, which when it has depth is able to protect from the searing or frozen stones. And this is the heart which has no human and worldly compassion and is contemptuous of virtue, but by the fire of its own lust it blazes up for vile things, and it is frozen out of all charity, being chilled with the fear of the world and men. 'Things set on fire and dug down shall perish at the rebuke of your face.' 5 Things on fire, which is the fire of lust, and dug down with the chill of fear, because all fear is a sort of freezing, and therefore those who fear acquire a pallor. It follows that the seeds immediately shot up with little and slender roots and before men they appeared to have some vigor. In the third chapter of the second letter to Timothy, 'Having a certain appearance of holiness.' 6 For losing all strength because there is no depth of earth, that is, deepness in which there is a sweetness of joy that cannot be touched by heat or cold, which supports the root, therefore when the sun of tribulation has arisen in persecution, or in the toils of penitence, the scorching of heat draws out all the strength of the seed. In the first chapter of the letter of James, 'For the sun rose with a burning heat, and parched the grass, and the its flower fell and its beauty perished.' 7 Because it had no deeply fixed root, from which sweet sap rose from below to continually water itself, it was scorched and it perished because of aridity, being burnt and dried up of all the moisture of piety. In the fortieth chapter of Isaiah, 'The grass is burnt up and the flower fallen, because the spirit of the Lord has blown upon it.' 8 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 4 1 Mk 4.5-6 2 Sirach 3.27 , Job 41.15 3 Ps 106.34 4 Ps 147.17 5 Ps 79.17 6 2 Tim 3.5 7 James 1.11 8 Isaiah 40.7

Hearing The Word

Qui ex Deo est, verba Dei audit Verba accipienda sunt cum effectu. Non enim sufficit audire, et non facere. Nam qui audit et non facit, surdus auditor est. Qui audit me, dicit Sapientia, non confundetur. Et Jacobus: Estote inquit factores verbi, et non auditores tantum. Audire enim et non intelligere; vel intelligere et non facere, negligere est. Intellectus enim bonus omnibus facientibus ea. Nec enim aut intellectus, aut memoria quidquam prodest, nisi sit ad faciendum. Et memores, inquit, fuerunt mandatorum ejus ad faciendum ea. Melior est operis auditio quam auris. Verbum quidem audiri oportet, ut fides vel aliud opus virtutis veniat ex auditu. Fides autem ex audtiu, auditus autem et verbum Dei. Quidam autem habent aures et non audiunt; non enim habent aures audiendi, sed negligendi. Ideo frequenter Dominus in Evangelio dicit: Qui habet aures audiendi, audiat. Qui ex Deo est, etc. Consulat unusquisque vestum conscientiam suam, si ex Deo est; nam si ex Deo non est, verba Dei audire non potest. Quidam sunt ex Deo, quidam ex mundo, quidam ex diabolo. Ego ex Deo exivi, et veni in mundum, dicit Dominus. Et ad discipulos: Si de mundo fuissetis, mundus utique quod suum est diligeret. Et ad Judaeos: Vos ex patre diabolo estis. Ex Deo est qui Deo adhaeret. Qui adhaeret, inquit, Deo, unus spiritus est cum illo. Quia vero mundus et diabolus societatem iniverunt, quicunque est de mundo, ipse est ex patre diabolo. Isti duo aures animae aggravant, ita ut audire non possit. Unde et Propheta ad animam loquens, quae jam aliquantulum obsurduerat: Audi, inquit, filia, et vide, et inclina aurem tuam, et obliviscere populum tuum et domum patris tui. Nam qui terrana sapiunt, aures aggravatas habent, et verbum Dei audire non possunt. Vos ergo qui jam non estis de mundo, qui jam renuntiastis diabolo, et pompis ejus, et quia ex Deo estis, verba ejus auditis; si tamen verba Dei operibus adimpletis. Videte tamen quia Deus non irridetur, recolite quid in vestra conversatione promiserits Deo. Cavere ne aedificetis excelsa Topheth et Jerusalem in sanguinibus. Qui semel egessus est de Aegypto, si appetit allia et pepones Aegypti; si ad mundum quem evomuit, revertitur; readificat suam Jericho, et moritur suus primogenitus, quia meritum suae primae conversionis exstinguitur. Petrus Blenensis, Sermo LV, Ad Sacerdotes Source: Migne PL 207.721c-722b

He who is from God hears the word of God. 1 The words must be received with their effect. It is not enough to hear and not do, for he who hears and does not do, is a deaf hearer. 'He who hears me,' Wisdom says, 'shall not be confounded.' And James says, 'Be doers of the word and not only hearers.' 2 For to hear and not understand, or to understand and not do is to be negligent. For 'a good understanding is for all who do these things.' It is of no profit to the mind or memory unless it is done. 'And they were mindful,' it says, 'to perform His commandments.' 3 The work is better than the hearing of the ear. One must hear the word, for faith, or a work of virtue, comes for hearing. 'Faith is from hearing and hearing through the word of God.' 'But some have ears and they do not hear,' 4 since they have ears for the hearing but they are negligent. Therefore, 'He who has ears let him hear,' the Lord often says in the Gospel. 'He who is from God hears the word of God.' Let each one consult his conscience, whether he is from God, because if he is not from God, he is not able to hear the word of God. Some are from God and some are from the world and some are from the devil. 'I have come from God and I have come into the world,' says the Lord. And to His disciples, 'If you were from the world, so the world would love its own.' And to the Jews, 'You are from your father the devil.' He who is from God adheres to God and he who adheres to God, it is said, is one spirit with Him. 5 Because, however, the world and the devil have entered into fellowship, whoever is from the world, he is from his father the devil. These two are ears that weigh down the soul so that it is not able to hear. Hence the prophet says to his soul, which had become a little deaf, 'Hear, daughter, and see, and incline your ear, and forget your people and the house of your father.' 6 For he who thinks on the things of the world, he has ears that are heavy, and they are not able to hear the word of God. You, therefore, who are not from the world, who have renounced the devil and his pomp, since you are from God you hear His word, if, that is, you fulfill the word of God with deeds. But understand that God will not be mocked. 7 Remember what you promised God in your vows. Beware lest you build up the high places of Topheth and Jerusalem in blood. 8 He who once went out from Egypt, if he turns back to the desires of the comforts and meats of Egypt, if to the world he left, he rebuilds Jericho, and his first born dies, because he snuffs out the merit of his first vow. Peter of Blois, from Sermon 55, To Priests 1 Jn 8.47 2 Sirach 24. 30, James 1.22 3 Ps 110.10, Ps 102.18 4 Rom 10.17, Ps 134.17 5 Jn 16.28, Jn 15.19, Jn 8.44, 1 Cor 6.17 6 Ps 41.11 7 Galat 6.7 8 Jerem 7.31

Sickness And Cure

Infelix homo! quis me liberabit de corpore mortis hujus? Hic quatuor consideranda: infirmus, causa morbi, medicus et remedium. Medicus Deus, infirmus homo, causa morbi amor mundi, remedium amor Dei. Horum differentia haec est: Amor mundi in principio dulcis, in fine amarus nimis; amor Dei ab amaritudine incipit, finitur in dulcedinem magnam. Unde architrictinus sponso; Omnis homo primum bonum vinum ponit; sed inebriati fuerint, tunc id quod deterius est, etc. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit V, De infirmo, causa morbi, medico, et remedio morbi Source: Migne PL 177.813c

Wretched man, who shall free me from this body of death? 1 Four things must be considered here, the infirmity, the cause of sickness, the physician and the remedy. The physician is God, the infirmity is man, the cause of sickness is love of the world, and the remedy is the love of God. Among these last two things this is the difference, in the beginning the love of the world is sweet, but in the end it is most bitter, while the love of God begins in bitterness and ends in great sweetness. Hence the chief steward says to the bridegroom, 'Every man serves the best wine first, and then when the guests are drunk he pours out the worst.' 2 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 5, On Infirmity, the Cause of the Sickness, the Physician, and the Remedy for Sickness 1 Rom 7.24 2 Jn 2.9-10

The Persecutors

Subito, ait Lucas, circumfulsit eum lux de coelo. O vere inaestimabilis divinae dignatio pietatis! Illustrat coelesti fulgore vel a foris, intus adhuc luminis incapacem: qui necdum infundi poterat, divina saltem circumfunditur claritate. Et vox facta est. Lucis et vocis testimonia credibilia facta sunt nimis, nec dubitare est de veritate, quae sese ingerit per utrasque, oculorum scilicet auriumque fenestras. Sic nimirum, sic in Jordane quoque supra caput Domini et columba apparuit, et vox sonuit: sic et in monte, quando transfiguratus est coram discipulis, et claritas visa est, et vox nihilominus Patris audita: Saule, Saule, quid me persequeris? Vere deprehensus est Saulus: non est dissimulandi locus, non est facultas ulla negandi. In manibus sunt epistolae crudelissimae legationis, auctoritatis exsecrandae, potestatis iniquae. Quid me persequeris? inquit. Annon persequebatur Christum, qui Christi membra trucidabat in terris? An vero persecuti sunt Christum, qui sacratissimum illud corpus crucis affixere patibulo, et non persequebatur eum qui adversus corpus ejus, quod est Ecclesia, est enim corpus ejus etiam ipsa, odio furebat iniquo? Denique si proprium sanguinem dedit in pretium redemptionis animarum, non tibi videtur graviorem ab eo sustinere persecutionem, qui suggestione maligna, exemplo pernicioso, scandali occasione, avertit ab eo animas quas redemit, quam a Judaeo qui sanguinem illum fudit? Agnoscite, dilectissimi, et expavescite consortia eorum qui salutem impediunt animarum. Horrendum penitus sacrilegium, quod et ipsorum videtur excedere facinus, qui Domino majestatis manus sacrilegas injecerunt. Videbatur jam cessasse persecutionis 956 tempus; sed, ut palam factum est, nunquam deest persecutio Christiano, sed neque Christo. Et nunc, quod gravius est, ipsi Christum persequuntur, qui ab eo utique Christiani dicuntur. Amici tui, Deus, et proximi adversum te appropinquaverunt et steterunt. Conjurasse videtur contra ae? universitas populi Christiani a minimo usque ad maximum: a planta pedis usque ad verticem non est sanitas ulla: egressa est iniquitas a senioribus judicibus, vicariis tuis, qui videntur regere populum tuum. Non est jam dicere, Ut populus, sic sacerdos; quia nec si populus, ut sacerdos. Heu, heu! Domine Deus, quia ipsi sunt in persecutione tua primi, qui videntur in Ecclesia tua primatum diligere, gerere principatum! Arcem Sion occupaverunt, apprehenderunt munitiones, et universam deinceps libere et potestative tradunt incendio civitatem. Misera eorum conversatio, plebis tuae miserabilis subversio est. Atque utinam sola hac parte nocerent! Esset forte qui Dominica praemonitus et praemunitus exhortatione, daret operam ipsorum non exempla imitari, sed observare praecepta, juxta illud: Quae dicunt facite, et ad opera eorum nolite respicere. Nunc autem dati sunt sacri gradus in occasionem turpis lucri, et quaestum aestimant pietatem. Copiosissimae siquidem pietatis inveniuntur in suscipienda, imo accipienda magis animarum cura: sed haec apud eos cura minor, et de animarum salute novissima cogitatio est. An vero Salvatori animarum gravior ulla esse poterat persecutio? Inique agunt et caeteri contra Christum, multique sunt nostris temporibus antichristi. Merito tamen et crudeliorem eam censet persecutionem pro acceptis beneficiis, et graviorem sentit pro potestate, quam propriis sustinet a ministris; licet alii quoque multi contra proximorum salutem multifarie, multisque modis et variis occasionibus agere videantur. Haec videt Christus, et silet; haec Salvator patitur, et dissimulat. Propterea dissimulemus et nos quoque necesse est, et sileamus interim, maximeque de praelatis nostris, magistris ecclesiarum. Sic nimirum, sic placet et ipsis, ut evadant nunc humana judicia, veniatque semel judicium grave his qui praesunt, et potentes patiantur tormenta potenter. Vereor, dilectissimi, ne quis forte sit et in nobis Domini persecutor, quia manifesta docuit ratio, impedire salutem, esse persequi Salvatorem. Quas ego de salute animae meae fratri illi gratias agere possum, qui mihi propinat detractionis fraternae venenum? Merito detractores Deo odibiles describuntur, tanquam persecutores. Quid et is qui exemplo suo ad remissius agendum caeteros provocat, aut singularitate turbat, aut inquietat curiositate, aut impatientia sua et murmuratione molestat; aut quocunque modo contristat Spiritum Dei qui in eis est, scandalizans unum de minimis istis credentibus in eum? nonne et hic manifeste persequitur Christum? Ut ergo persecutorum et nomen, et crimen longe sit semper a nobis, obsecro vos, dilectissimi, benignos semper et mites exhibeamus nos, invicem supportantes in omni patientia, et ad id quod melius et perfectius est, alterutrum provocantes. Quis enim servus sufficere sibi putat non persequi Dominum, sed nec obsequi Domino? Quam habiturus est gratiam, si ut non resistit, sic nec assistit quidem? Denique si quis adeo pusillanimis est, ut satis sibi reputet nec persecutorem esse, nec coadjutorem Dei, audiat quid ipse loquatur: Qui non est mecum, contra me est; et qui non colligit mecum, dispergit. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Conversione Sancti Pauli, Sermo I, Quomodo ad exemplum ejus converti debemus Source: Migne PL 183.361a-362d

Suddenly a light from heaven shone around him. 1 O truly inestimable regard of Divine piety. With heavenly light it illuminates the exterior while the interior is yet incapable. He who is not yet able to be infused, the Divine brightness yet surrounds. And there was a voice. And the witness of Luke to the voice is certainly credible, the truth of it should not be doubted, when it pours itself on both the windows of the eyes and the ears, for certainly the dove appeared over the head of the Lord in the Jordan and a voice resounded, and likewise on the mount when He was transfigured before His disciples and light was seen and the voice of the Father was heard. 'Saul, Saul, why do you persecute me?' 1 Paul is caught, there is no room for deception, there is no way of denial. In his hand are the most cruel letters of his commission, of execrable authority and wicked power. 'Why do you persecute me?' He says. Was he not persecuting Christ, who murdered His members on the earth? Were they not persecuting Christ who nailed his body to the gibbet of the cross. Was he not persecuting who raged with wicked hatred against His body which is the Church, for indeed that is His body? Finally if He poured out His blood as the price of the redemption of souls, does it not seem that he who continues the persecution with wicked suggestion, and vile example, and scandalous acts, in order to turn from Him the souls that He has redeemed, is more criminal than those Jews who shed His blood? Know it, most beloved ones, and deplore the association of those who impede the salvation of souls. It is truly such a horrendous sacrilege, that it seems to exceed the wrong of those who laid sacrilegious hands on the glory of the Lord. At present the time of persecution seems to have ended, but the truth of it is that the persecution of Christians and of Christ has never stopped. And now, what is more wretched, is that those who persecute Christ are those who are called Christians. Your friends and neighbours, O Lord, have drawn near and set themselves against you. 2 It seems that all the Christian people, from the highest to the lowest, have been bound against you, and there is no health in them from sole of the foot to the top of the head. Wickedness goes forth from aged judges, and from your representatives who seem to rule the people. One can not say now, 'As the people, so the priest. 3 Alas, O Lord God, to those first ones in rank, who in your church seem to love the first places and to achieve eminence. They have occupied the ark of Sion, that have seized the walls, and then gladly and with exertions of power they have given the city over to the flames. Their conduct is wretched and wretched is the corruption of your people. And that they harmed in this way alone! Perhaps there shall be someone who has been warned and forearmed by the Lord's exhortation, that their works are not to be imitated as an example, but that their teaching should be observed, according to which, 'Do what they say, but do not look to their works.' 4 Now they are given to the sacred way and make it an occasion of filthy wealth, and they judge that to be admirable piety. Certainly they will find abundant riches in what they take up, but only in the taking up of the care of souls, and yet they have little care for that, so that even the salvation of souls is a most uncommon thought. Could there be any heavier persecution of the Saviour of souls? They act wickedly and do everything against Christ, and in our time there are many antichrists. Rightly, however, that persecution is judged to be more cruel for the sake of profit, and thought more grave for the sake of power, than that sustained by his own servants, for it is also true that many others seem to act in many ways and on various occasions against their neighbour. Christ sees this and is silent. The Saviour suffers and does not react. On account on which it is necessary even for us not to react, and meanwhile be silent, especially concerning our prelates and the teachers of the Church. So it certainly pleases them, that they presently avoid human judgement, yet heavier judgement shall fall on those who now excel, and they shall suffer more terrible torments. I fear, most beloved, that there may be a persecutor of the Lord among us, because reason openly teaches that to  persecute Christ is to impede salvation. Can I to give thanks for the salvation of my soul to those brothers who drink for me the poison of fraternal detraction? The detractors of God are rightly called hateful, 5 just like persecutors. What is this man who with his own example provokes others to be careless in acting for others, or who is discontent when alone, who disturbs because of curiosity, or disquiets with his impatience and murmuring, or with whatever grieves the Spirit of God which is in them, scandalising one of the least of the believers in Him? Is it not obvious that this man persecutes Christ? Therefore let the name of persecutors and their crimes always be far from us, I beg you, most beloved, but let us exhibit ourselves as kind and meek, supporting one another in all patience, calling one another to what is better and more perfect. What servant can think he does not persecute the Lord who does not obey Him? Who shall have thanks if he neither resists nor aids? Finally if someone is so weak that he cannot think of himself as a persecutor or a helper of God, let him hear what is said, 'Who is not with me, is against me , and he who does not gather with me, scatters.' 6 Saint Bernard of Clairvaux, On The Conversation of Saint Paul, from Sermon 1, How we should be converted by his example 1 Acts 9.4, Mt 3.16-17, Mt 17.2-5 2 Ps 37.12 3 Isaiah 1.6, 24.2 4 Mt. 23.3 5 Rom 1.30 6 Mt 12.30

Peter's Achievements

Tu es, inquit, Petrus, et super hanc petram aedificabo Ecclesiam meam. Petra siquidem erat Christus, summque nomen communicat Petro, ut Petrus petra sit: nam sicut a petra sitienti populo quae in deserto profluxit, ita et a Petro aliis in fide arescentibus salutiferae fidei confessio emanavit. Christi ascensurus in coelum Petro suas oves pascendas agnosque commisit; atque post parvae naviculae regimen, eidem gubernaculum magnae navis, id est, totius Ecclesiae magisterium mancipavit. Petro tanquam optimo dispensatori claves domus suae tradidit. Justitia Petri tantam judicandi obtinuit potestatem, ut de ejus arbitrio coeleste judicium pendeat; nec a Petri sententia etiam angelus appellare praesumat. Interrogatus a Domino Petrus quem eum dicerent homines: brevi confessionis compendio divinae majestatis arcanum declarat in Christo. Non revelavit tibi hic, Petre, caro et sanguis: caro enim et sanguis non possidebunt regnum Dei, sed Spiritus Dei Patris, qui in coelis est. Mirabilis piscator, qui olim profunda aequoris scrutabatur, inscrutabile sacramentum deitatis in Christo fideliter confitetur. Petrus Blenensis, Sermo XXVIII, De SS. Petro et Paulo Source: Migne PL 207.643b-c

'You are Peter,' He said, 'and on this rock I shall build my Church,' and certainly Christ was the rock 1 and He gave His title to Peter so that Peter might be a rock, for as a rock flowed for a parched people in the desert, so the confession of salutary faith would flow from Peter's faith to a thirsty people. Christ, when He was about to ascend to heaven, committed the feeding of His flocks of sheep to Peter, 2 and after his work on a little boat He gave to the same man the captaincy of a greater ship, that is, He bestowed on him the leadership of the whole Church, giving the keys of His own house to Peter as the best dispenser. 3 The righteousness of Peter obtained such great power of judgement, that from his will hangs the judgement of heaven, and not even an angel may presume to appeal the sentence of Peter. When Peter was questioned by the Lord about who men said He was, with a brief confession He proclaimed the secret of the Divine majesty in Christ, 'Flesh and blood did not reveal this to you, Peter,' 'for flesh and blood shall not possess the kingdom of God,' 'but the Spirit of my Father who is in heaven.' 4 A wondrous fisherman, who once gazed down into the depths of the waters, faithfully confessed the mystery of the Divinity in Christ. Peter of Blois, from Sermon 28, On The Feast of the Saints Peter and Paul 1 Mt 16.18, 1 Cor 10.4 2 Jn 21.17 3 Mt 16.19 4 Mt 16.17, 1 Cor 15.50

Various Eucharists

Qui semel datus est mundo in forma carnis ,is cunctis diebus aut horis datur fidelibus in specie panis, scilicet in esu sacramenti sui, sed saepius et in cunctis horis devotis datur in gustu spiritus sui. Primum ad redemptionem, secundum ad sanctificationem, tertium ad consolationem. Primum exigit ut fides sit recta, secundum ut conscientia sit pura, tertium ut devotio sit pura et prompta. Hoc mentem elevat ut gratiae occurrat; cor aperit, ut excipiat; affectum dilatat, ut plurimum inde plus capiat Hugo De Sancte Victore, Miscellanea, Liber VI, Tit XXIII, De multiplici acceptione Eucharistiae corporis Dominici Source: Migne PL 177.824a

He who once was given to the world in the form of the flesh, is given every day and hour to the faithful under the appearance of bread, that is, in the eating of His sacrament, but more often in every hour of devotion He is given in the taste of His spirit. Firstly for redemption, secondly for sanctification, thirdly for consolation. Firstly faith is examined for correctness, secondly that the conscience is pure, third that devotion is prompt and eager. It elevates the mind so that grace may pass in, it opens the heart for reception, and is expands love that is may be able to hold more. Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 23, On The Various Receptions of the Eucharist of the Body of Christ

The Incarnation And The Trinity

Huic enim limo terreno vim vitalem miscuit, ut in arboribus, unde surgit venustas in foliis, in floribus pulchritudo, sapor in fructibus et medicina. Nec hoc contentus, adjecit etiam vim sensibilem limo nostro, ut in pecoribus, quae non solum vitam habeant, sed et sentiant quinquepertita sensificatione vigentes. Addidit adhuc honorare limum nostrum, et ei vim rationalem immisit, ut in hominibus, qui non solum vivunt, sentiunt, sed et discernunt inter commodum et incommodum, inter bonum et malum, inter verum et falsum. Voluit quoque infirmiora nostra abundantiori gloria sublimare, et contraxit se Majestas: ut quod melius habebat, videlicet seipsum, limo nostro conjungeret, et in persona una sibi invicem unirentur Deus et limus, majestas et infirmitas, tanta vilitas et sublimitas tanta. Nihil enim Deo sublimius, nil vilius limo: et tamen tanta dignatio e Deus descendit in limum,  tantaque dignitate limus ascendit in Deum, ut quidquid in eo Deus fecit, limus fecisse credatur; quidquid limus pertulit, Deus in illo pertulisse dicatur tam ineffabili quam incomprehensibili sacramento. Et attende, quia sicut in illa singulari divinitate trinitas est in personis, unitas in substantia; sic in ista speciali commistione trinitas est in substantiis, in persona unitas: et sicut ibi personae non scindunt unitatem, unitas non minuit Trinitatem; ita et hic persona non confundit substantias, nec substantiae ipsae personae dissipant unitatem. Summa illa Trinitas hanc nobis exhibuit trinitatem, opus mirabile, opus singulare inter omnia, et super omnia opera sua! Verbum enim, et anima, et caro in unam convenere personam; et haec tria unum, 0099A et hoc unum tria, non confusione substantiae, sed unitate personae. Haec est prima et superexcellens mistura; et haec prima inter tres. Adverte homo quia limus es, et non sis superbus; quia Deo conjunctus es, et non sis ingratus. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Vigilia Nativitatis Domini, Sermo III Source: Migne PL 183.98b-99a

For He even mixed the vital power with terrestrial mud, as with plants, from whence the beauty of leaves rises and the fairness of flowers and the sweet aromas of fruits and medicines. But do not be content with just that. Add the sensible power to our mud, as in animals, that not only have life but are empowered with the awareness of sensation. And then add honour to our mud with the mixing of the rational power in it, as in men, who not only live and sense but discern between what is fitting and unfitting, and good and evil, and true and false. Then He wished to make our infirmity yet more glorious, and He narrowed his majesty, for what was better that He had joined Himself to our mud, and in one person was unified to both God and mud, as was majesty to infirmity, and such great vileness to such great sublimity. Nothing is more sublime than God, nothing so vile as mud, and yet such dignity from God descended into mud, and mud with such dignity ascended to God, so that whatever God did mud was thought to do, and whatever mud bore God was said to bear, a most ineffable and incomprehensible mystery. And attend, because as there is one divinity in the Trinity of the persons, and there is unity in substance, so in this special mixing there is a trinity in substance, and a unity in person. So in the former the persons and are not separated in unity and unity does not diminish the Trinity, and in the latter the person does not confuse the substances, nor do the substances disturb the unity of that person. That high Trinity exhibits to us this later trinity, a wonderous work, a singular work among all things, and above all things His. For the Word and the soul and the flesh come together in one person, and these three are one, and this one is three, not to the confusion of the substances, and with the unity of the person. Saint Bernard of Clairvaux, Sermons for the Year, On The vigil of The Nativity of the Lord, from the Third Sermon

The Spirit's Work

Porro ad faciendum bonum quid in nobis Spiritus bonus operatur? Profecto monet, et movet, et docet. Monet memoriam, rationem docet, movet voluntatem. In his enim tribus tota consistit anima nostra. Memoriae suggerit bona in cogitationibus sanctis, atque ita ignaviam nostram torporemque repellit. Propterea quoties hujusmodi suggestionem boni senseris in corde tuo, da honorem Deo, et age reverentiam Spiritui sancto, cujus vox sonat in auribus tuis. Ipse namque est qui loquitur justitiam. Et in Evangelio habes quia ille suggeret vobis omnia, quaecunque dixero vobis. Et adverte quid praemiserit: Ille vos docebit omnia. Dixeram enim quia docet rationem. Multi siquidem monentur, ut benefaciant; sed minime sciunt quid agendum sit, nisi adsit denuo gratia Spiritus sancti; et quam inspirat cogitationem, doceat in opus proferre, ne vacua in nobis sit gratia Dei. Sed quid? Scienti bonum, et non facienti, peccatum est illi gratia. Propterea non solum moneri et doceri, verum etiam moveri et affici ad bonum necesse est ab eo utique Spiritu, qui adjuvat infirmitatem nostram, et per quem in cordibus nostris diffunditur charitas, quae est bona voluntas. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Festo Pentecostes, Sermo I Source: Migne PL 183.325a-c

But for the doing of good how does the good Spirit work in us? Certainly He admonishes, He prompts, and He teaches. He admonishes with memory, He teaches with reason, and He moves the will. In these three things our soul is established. With memory He suggests good things in thinking of the saints, and thus He drives away our indolence and torpor, and therefore every day you shall sense an encouragement to do good in your hearts, to give honour to God and to revere the Holy Spirit whose voice resounds in your ears, for He speaks righteousness. And in the Gospel you have it that He suggests everything to you, 'Whatever I have said to you.' And look to what precedes, 'He shall teach you everything.' 1 I have said he teaches with reason, and certainly He regularly admonishes so that we might do good, for hardly anyone would know what to do unless refreshed with the grace of the Holy Spirit. And He teaches us with inspiring thought what work we should turn to, lest the grace of God be empty in us. But why? Because to know what is good and not to do it is a sin for the one who has grace. 2 Therefore He does not only admonish and teach, but it is truly necessary that the Spirit moves us to and fixes us in what is good, He who helps us in our weakness and through whom love is diffused in our heart, which is a good will. 3 Saint Bernard of Clairvaux, Sermons for the Year, On Pentecost, from the First Sermon 1 Jn 14.26 2 Jam 4.17 3 Rom 8.26, Rom 5.5

Rising Up

Si apud Christum thesaurus noster est, sicut Apostolus dicit: Scio cui credidi et certus sum, quia potens est depositum meum servare in illum diem: sit ibi cor nostrum, ubi est thesaurus noster. Disponamus ascensiones in corde nostro, et si non possumus corporaliter ascendere, saltem recordatione et desiderio coelestium spiritualiter ascendamus, sicut ille qui dicit: Haec recordatus sum et effudi in me animam meam, quonaim transibo in locum tabernaculi usque in domum Dei. Et: Memor fui Dei et delectatus sum, exercitatus sum, et defecit spiritus meus. Quid est quod dicit, concupiscit anima mea? Et iterum: Memor fui Dei et delectatus sum, et defecit spiritus meus? Quia in hac vita mortali aut potius in hac morte vitali comprendere, aut cogitate non sufficimus gloriam illam, quam nec oculus vidit, nec auris audivit, nec in cor hominis ascendit quae, Deus, praeparasti diligentibus te. Porro cum reformaverit Deus corpus humilitatis nostae configuratum corpori claritatis suae, tunc omnia implebit in nobis, qui omnia fecit pro nobis. Et hoc est quod Apostolus ait: Christus qui descendit, ipse est qui ascendit, ut adimpletet omnia quae adimplere voluit: nativitatem scilicet, resurrectionem, ascensionem, ut renascentes a peccato, resurgentes a morte animae resurgamus de virtue ad virtutem, donec videatur Deus deorum in Sion. Petrus Blenensis, Sermo XXIII, In Ascensione Domini Source: Migne PL 207.629b-d

If our treasure is with Christ, as the Apostle says, 'I know in whom I have believed and I am certain that He is able to guard what I have committed to Him against that day,' let our hearts be where our treasure us. Let us dispose ascents in our hearts, 1 and if we are not capable of ascending in the body, yet with remembrance and desire let us make a spiritual ascent to heaven, as he who says, 'These things I remembered and I poured out my soul in myself, because I shall pass into the place of the tabernacle, even to the house of God.' And again, 'I was mindful of God and I delighted, and I exerted myself, and my spirit fainted.' 2 What is this that the soul desires? And what is to remember God and to be delighted and to have the spirit faint? Because in this mortal life, or rather in this living death, we are not able to grasp or understand that glory 'which neither the eye has seen, nor the ear has heard, nor has it risen up in the heart of a man, what God has prepared for those who love Him.' 3 However when God refashions this body of our humility to a likeness of His own glorious body, 4 then He shall fulfill everything in us, He who has done everything for us. And this is what the Apostle says, 'Christ who descended is He who ascends, so that he might fulfill everything which He wishes to fulfill,' 5 that is, the Nativity, and the Resurrection, and the Ascension, so that being reborn from sin, and rising from the death of the soul, we may rise up 'from virtue to virtue, until the God of gods is seen in Sion.' 6 Peter of Blois, from Sermon 23, On The Ascension of the Lord 1 2 Tim 1.12, Mt 6.21, Ps 83.6 2 Ps 41.5, Ps 76.4 3 1 Cor 2.9 4 Phil 3.21 5 Ephes 4.10 6 Ps 83.8

Flying

Sed quid putamus, fratres, quomodo tunc repente de terris ad coelos evolare poterit, qui nunc exercitio et usu quotidiano volitare non didicerit? Si quaeris quo doctore, quo duce, numquid non Christus sicut aquila provocabat hodei ad volandum pullos suos, quando super eos volitabat, cum scilicet, videntibus illis elevaretur, diuque sequerentur oculis euntem in coelum? Poterat utique repente in ictu oculi, ex oculis eorum rapi, et ubi vellet, consitiui. Sed plane, sicut aquila provocans ad volandum pullos suos, et super eos volitans, et corda sursum levare post se nitebatur pollicebatur exemplo corporis sui: sicut Apostolus ait, aeterni, conscius mysterii, quia et nos bajluis nibibus rapiemur obviam Christo redeunti. Ipse quidem ascenit super Cherubim, et volvavit super pennas ventorum, id est, supergressus est virtutes Angelorum: tuae tamen condescendens infirmitati, expandet alas suas, et assumet te, atque portabit in humeris suis, si modo pullus degener non existas, ut a terra levari, et aura puriore perfruit non extimescas. Guerricus Ignaciensis, In Die Ascensionis Domini Sermo Source: Migne PL 185.156b-c

But what are we to think, brothers, how then shall a man be able to fly off suddenly from earth to heaven to whom now by daily custom and use flight is not given? If you seek some teacher, or some leader, shall it not be Christ who today like the eagle exhorts his little ones to fly when He hovers over them, when, that is, He is lifted up over those watching, and for a time their eyes follow him going into heaven? 1 And then He was able suddenly, and in the blink of an eye, to be taken from their eyes, and to be established where He wished. But certainly, as the eagle exhorts its young to fly by hovering over them, so He was able to teach with the example of His body that we should strive to lift up our hearts on high after Him, as the Apostle, conscious of eternal mysteries, says that even we shall be seized up in the cloud with Christ when He returns. 2 He who ascended over the Cherubim and flew on the wings of the wind, 3 that is, He who ascended over the powers of the angels, yet coming down to your infirmity, shall stretch out His wings, and He shall take you up and carry you on His shoulders, if you are not a degenerate offspring, so that you may be lifted off the earth, and you shall not fear to enjoy the purer air. Guerric of Igny, From a Sermon on the Ascension of the Lord 1 Deut 32.11, Acts 1.9-10 2 1 Thes 4.16 3 Ps 17.11

Speech, Deed, And Vanity

Vana locuti sunt unusquisque ad proximum summ. Locutio non incongrue intelligi potest, non solum in voce, sed etiam in operatione, quia indicium cordis non solum vox est, sed etiam exhibitio operis. Scimus autem quod vanum est omne quod transit. Ille vanitatem in corde habet qui transitoria diligit. Vanitatem loquitur, qui pro hac vita tranistoria immoderate laborans ipso suo studio, et opere eam se diligere ostendit. Vanitatem autem ad proximum suum loquitur qui exemplo suo eum ad petenda transitora cohortatur. Hugo De Sancte Victore, Miscellanea, Liber II, Caput X, Quod locutio sit in voce et opere, et quis vanitatem in corde habeat, quis loquatur; et quis loquatur eam ad proximum. Source: Migne PL 177.593c

Each one has spoken vanities to his neighbour. 1 It is not wrong to understand that speech is not only given by the voice but even through acts, because the proof of a heart is not only through the voice but even by the exhibition of the act. We know that everything which is vain passes away. He has vanity in his heart who loves transitory things. He speaks vainly who with excessive zeal labours for the transitory things of this life, and with that work shows what he loves. And he speaks vanity to his neighbour who by his example exhorts him to seek transitory things. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 10, That Speech May Be By the Voice or the Deed, and that he who has vanity in his heart who speaks, and who speaks to his neighbour 1 Ps 11.3

The Wisdom Of The Flesh And The Spirit

Qui enim secundum carnem sunt quae carnis sunt sapiunt qui vero secundum Spiritum quae sunt Spiritus sentiunt Sapientia odit malitiam. Quid est sapientia, nisi sapor boni? Quid malitia, nisi sapor mali? Quibus ergo sapit et dulce est in corde, sive bonum, sive malum, ipsi sunt qui sapiunt vel sentiunt quae sunt spiritus, vel quae sunt carnis: ipsi sunt et qui ambulant vel secundum spiritum, vel secundum carnem. Sequitur: Nam prudentia carnis mors est. Bene post saporem ponitur prudentia, quia sicut gustus est discernere cibos, quidquid sapiat, sic prudentiae est perpendere quid expediat. In quo si quis hoc tantum quaerit quod sapit carni, prudentia carnis est: quae mors animae est. Sicut enim anima vita est corporis, sic vita animae Deus est, et quidquid infra Deum appetit, mors illi est. Prudentia vero spiritus est quaerere vitam suam, quae Deus est: et pacem quae est in Deo, quae pax ei non potest, qui sapit quae carnis sunt: quia sicut dictum est sapientia odit malitiam: et sapientia carnis inimica est Deo, Legi enim Dei non est subjecta, nec enim potest. Quid est: neque enim potest? Non homo non caro, non spiritus, non ulla natura, non potest, sed prudentia carnis non potest. Vitium non potest, sed natura, quomodo si diceres: Claudicatio rectae ambulationi non est subjecta, nec enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbus rectam ambulationem. Quandiu claudicatio est, non potest, sic quandiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Guillelmus S Theodorici Abbas, Expositio In Epistolam Ad Romanos, Liber II, Caput VIII Source: Migne PG 180.627d-628d

Those who are of the flesh know the things of the flesh but those of the spirit understand the things of the spirit. 1 Wisdom hates evil. What is wisdom unless the flavour of the good. What is wickedness but the flavour of evil? Therefore by the things it knows and are sweet to the heart, whether good or evil, there are those who know or know the things of the flesh and those who understand the things of the spirit, and there are those who walk according to the spirit and there are those who walk according to the flesh. It follows, 'For the wisdom of the flesh is death.' Rightly is wisdom placed after flavour, because as foodstuffs are distinguished by taste, whatever is known, it is of wisdom to reckon what is beneficial. In which if someone seeks only what he knows according to the flesh, it is the wisdom of the flesh, which is the death of the soul. For as the soul is the life of the body, so the life of the soul is God, and whatever is desired below God is its death. But the wisdom of the spirit is to seek its own life, which is God, and the peace which is in God, which peace is not possible for him who knows the things of the flesh, because as it was said, wisdom hates evil, and the wisdom of the flesh is the hatred of God, for it is not subject to the law of God, nor is it able to be. What does it mean, that it is not possible? It is not man, nor flesh, nor the spirit, nor any nature, that is not able, but it is the wisdom of the flesh that is not able. Vice is not able, by its nature. As if you were to say, 'Lameness is not subject to correct walking, for it is not able.' The foot is able, but lameness is not able. Remove lameness, and you shall see correct walking. While there is lameness, it is not possible, and so while there is the wisdom of the flesh, it is not able. Let there be no wisdom of the flesh, and a man is able. William of St Thierry, Commentary on Saint Paul's Letter to the Romans, Book 5, Chapter 8 1 Rom 8.5

The Kiss Of Wisdom

Osculetur me osculo oris sui... Vos quoque, ut caute in arcanis sensibus pedem figatis, mementote semper, quod sapiens admonet: Altiora, inquit, te ne quaesieris, et fortiora te ne scrutans fueris. In spiritu ambulate in illis, et non in sensu proprio. Doctrina Spiritus non curiositatem acuit, sed charitatem accendit. Merito proinde sponsa, quem diligit anima sua inquirens, non se suae carnis sensibus credit, non curiositatis humanae inanibus ratiociniis acquiescit; sed petit osculum, id est Spiritum sanctum invocat, per quem accipiat simul et scientiae gustum, et gratiae condimentum. Et bene scientia, quae in osculo datur, cum amore recipitur; quia amoris indicium osculum est. Scientia ergo quae inflat, cum sine charitate sit, non procedit ex osculo. Sed nec qui zelum Dei habent, et non secundum scientiam, sibi ullatenus arrogent illud. Utrumque enim munus simul fert osculi gratia, et agnitionis lucem, et devotionis pinguedinem. Est quippe Spiritus sapientiae et intellectus, qui instar apis ceram portantis et mel, habet omnino et unde accendat lumen scientiae, et unde infundat saporem gratiae. Neuter ergo se osculum percepisse putet, sive qui veritatem intelligit, nec diligit; sive qui diligit, nec intelligit. Sane in osculo isto nec error locum habet, nec tepor. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo VIII, Quomodo per osculum oris Dei significatur Spiritus Sanctus Source: Migne PL 183.812d-813b

Let him kiss me with the kiss of his mouth... 1 You also, if you would prudently fix your foot in the understanding of the mysteries, should always remember what the wise man warns, 'Do not seek after things too high, nor grapple with things that are too difficult.' 2 You must walk in the Spirit in these things and not according to your own mind. The teaching of the Spirit does not sharpen curiosity but it inspires love. Rightly, then, the bride, seeking him whom her heart loves, does not trust the corporeal senses, nor does she give herself to the inane thoughts of human curiosity, but she asks for a kiss, that is, she calls upon the Holy Spirit, through whom she receives, at the same time, the taste of knowledge and the seasoning of grace. And well it is that the knowledge given in the kiss is received with love, since the kiss is the mark of love. Therefore the knowledge that puffs up, since it lacks love, does not come from the kiss. 3 Even those who have a zeal for God, but not according to knowledge, may not for any reason lay claim to it. The favour of the kiss bears a twofold gift, the light of knowledge and the fervour of devotion. He is in truth the Spirit of wisdom and understanding, who, like the bee carrying its burden of wax and honey, has the power both of kindling the light of knowledge and infusing the delicious fragrance of grace. Therefore no one should think they have been given the kiss, who knows the truth and does not love, nor should anyone who loves without understanding. Certainly in this kiss there is no place for error, nor tepidity. Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 8, How the Holy Spirit is signified by the kiss of the mouth of God 1 Song 1.1 2 Eccl 3.22 3 1 Cor 8.1

A Lack Of Understanding

Et ait illis: Nescitis parabolam hanc? et quomodo omnes parabolas cognoscetis? Secundum est, in quo increpat ruditatem cordis eorum.Nescitis parabolam hanc? Ac si dicat: Hoc est mirum post tot documenta suscepta, post tot miracula visa, post tot testimonia adhibita. Matth. xv: Adhuc et vos sine intellectu estis? Ad Hebr. v: Cum deberetis magistri esse propter tempus, rursus indigetis ut vos doceamini quae sint elementa exordii sermonum Dei: et facti estis quibus lacte opus sit, et non solido cibo. Et quomodo omnes parabolas cognoscetis? cum istam quae facilior est inter alias, et seipsam offert ad interpretationem, non intelligitis. Vos enim magistri esse debetis aliorum: et ideo capaciori sensu, perfectiora intelligere deberetis. Joan. iii: Tu es magister in Israel, et haec ignoras? Sanctus Albertus Magnus, Commentarium In Evangelium Divi Marci, Caput IV Source: Here p42

And He said to them, 'Do you not understand this parable? How shall you understand all the parables?' 1 Secondly He reproves the sluggishness of their hearts. 'Do you not understand this parable?' As if He said, 'This is indeed a wonder after all you have witnessed, after all the miracles you have seen, after all the testimony given.' In the fifteenth chapter of Matthew, 'Are you still without understanding?' In the fifth chapter of Hebrews, 'When you should be teachers according to your age, again you are so deficient that you must be taught the elements of the beginning of the word of God, and you have become as those who are in need of milk and not solid food.' 2 'And how will you understand all the parables?' When you do not understand this one that is the easiest to understand among all the other ones, and offers itself for interpretation? In the third chapter of John, 'You are a teacher in Israel, and you do not know these things?' 3 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 4 1 Mk 4.13 2 Mt 15.16, Heb 5.12 3 Jn 3.10

Troubles And Cure

Triplici loco laborat genus humanum: principio, medio, fine, id est, nativitate, vita, morte. Nativitas erat immunda, vita perversa, mors periculosa. Venit ergo medicus coelestis; et contra hunc triplicem morbum triplex attulit remedium. Natus enim est, vixit, obiit. Ejus nativitas purgavit nostram; ejus vita instruxit nostram; ejus mors destruxit nostram. Hugo De Sancte Victore, Miscellanea, Liber V, Tit XXV, De triplici labore hominis, et triplici ejus remedio Source: Migne PL 177.760a

The race of men labours in a threefold manner, in the beginning, in the middle and at the end, that is, in birth, in life, and at death. Birth was unclean, life perverse, death ruinous. Then the heavenly physician came and brought the remedy for this threefold sickness. For He was born, and He lived, and He died. His nativity cleansed ours, His life instructed ours, His death destroyed ours. Hugh Of Saint Victor, Miscellanea, Book 5, Chapter 25, On The Threefold Labour of a Man and His Threefold Remedy

The Glory Of This Resurrection

Est aliud in quo resurrectionis hujus innotescat gloria singularis. Quis enim in caeteris omnibus suscitavit aliquando semetipsum? Ineffabile istud est, ut a morte se excitet ipse qui dormit: singulare est; non est qui faciat, non est usque ad unum. Eliseus propheta mortuum suscitavit, sed alterum, non semetipsum. Ecce enim quot annis jacet in monumento, quod a se non potest, sperans ab alio suscitari; ab eo utique qui triumphavit mortis imperium in seipso. Inde est quod caeteros quidem dicimus suscitatos, Christum resurrexisse, qui solus virtute propria victor prodiit de sepulcro: siquidem et in hoc vicit leo de tribu Juda, Quantum poterit, immo quid non posse videbitur vivens, et dicens Patri: Resurrexi, et adhuc sum tecum; qui tam potens exstitit deputatus cum mortuis, sed inter mortuos liber? Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Die Sancto Paschae Source: Migne PL 183.277d-278a

There is something else in which the singular glory of this resurrection is known. Who among all other men was ever able to raise himself? It has never been told that anyone who slept was able to raise himself from death. It is unheard of, there is not one that could do it, not even one. Elisha the prophet raised a dead man, but it was another man, not himself. 1 Behold how many years he lays in the tomb who is not able to raise himself but hopes for another, that is, apart from Him who triumphed over the empire of death in Himself. Hence we say that others were raised up, but Christ has risen, He who alone is the victor, who with His own power comes forth from the tomb. Here the lion of Judah conquers. How much will he be able to do, indeed, what will he not seem able to do, who lives and says to the Father, 'I have risen, and I am yet with you.' 2 Who is so powerful when set among the dead, but he who is a free man among the dead. Saint Bernard of Clairvaux, Sermons for the Year, On Easter 1 4 Kings 4.35 2 Apoc 5.5, Ps 138.18, Ps 87.6