Faith And Life

Accepimus ab Apostolo habitare Christum per fidem in cordibus nostris. Unde videtur non incongrue intelligi posse, tandiu Christum in nobis vivere, quandiu vivit fides. At postquam fides nostra mortua est, quodam modo Christus mortuus est in nobis. Porro fidei vitam opera attestantur, sicut scriptum est: Opera, quae dedit mihi Pater, ipsa testimonium perhibent de me. Nec discrepare videtur ab hac sententia, qui fidem sine operibus mortuam asserit in semetipso. Sicut enim corporis hujus vitam ex motu suo dignoscimus, ita et fidei vitam ex operibus bonis. Itaque vita quidem corporis est anima, per quam movetur et sentit; vita vero fidei charitas est, quia per illam operatur, sicut in Apostolo legis: Fides quae per dilectionem operatur. Unde et refrigescente charitate fides moritur, sicut corpus anima recedente. Tu ergo si videris hominem in bonis operibus strenuum, et fervore conversationis hilarem; vivere in eo fidem non dubites, indubitata tenens vitae illius argumenta. Sed sunt nonnulli, qui, cum spiritu coeperint, heu! carne postea consummantur. Scimus autem quia jam tunc non permaneat in eis spiritus vitae, quia scriptum est: Non permanebit spiritus meus in homine in aeternum, quia caro est. Quod si non permanet spiritus, haud dubium quin excidat charitas, quae nimirum diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Tempore Resurrectionis, ad Abbates Source: Migne PL 183.283c-284c

We receive from the Apostle that Christ dwells in our hearts through faith. 1 Whence it seems not unreasonable to understand that Christ lives in us while faith lives. But after our faith is dead then in a way Christ is dead in us. However the life of faith is attested by works, as it is written, 'The works which my Father gave to me, they give witness of me,' 2 Nor does this seem to clash with this meaning that he who asserts faith without works has a dead faith in himself. 3 For as we discern life in this body by movement, so the life of faith is discerned by works. Thus as the life of the body is the soul by which it is moved and feels, so the life of faith is love, because faith works through love, as you read in the Apostle, 'Faith which works through love.' 4 Whence when love cools faith is dead, as the body is when the soul withdraws. You, therefore, if you see a man diligent in good works, and joyful in the fervour of his life, do not doubt that faith lives in him and that he holds the indisputable proofs of that life. But there are not a few, who begin with the spirit and, alas, later end with the flesh. 5 And then we know that the spirit of life shall not remain in them, because it is written, 'My spirit shall not remain in man forever, because he is flesh.' 6 And if the spirit does not remain, there is no doubt that love is cut off, which is diffused in our hearts by the Holy Spirit who has been given to us. 7 Saint Bernard of Clairvaux, Sermons For The Year, During The Resurrection, To The Abbots 1 Ephes 3.17 2 Jn 5.36 3 James 2.20 4 Gala 5.6 5 Galat 3.3 6 Genes 6.3 7 Rom 5.5

Darkness And Fairness

Nigra sum, sed formosa, filiae Jerusalem, sicut tabernacula Cedar, sicut pelles Salomonis. Merito nigredinem non contemnit in pellibus, decorem qui sub pellibus est advertens. Et ideo quidam illam contempserunt, quia hunc minime cognoverunt: si enim cognovissent, nunquam Dominum gloriae crucifixissent. Non cognovit Herodes, et idcirco despexit; non cognovit Synagoga, quae nigredinem illi passionis et infirmitatis improperans, Alios, ait, salvos fecit, seipsum non potest salvum facere. Christus rex Israel descendat nunc de cruce, et credimus ei. Sed cognovit latro de cruce, licet in cruce, qui et innocentiae puritatem confessus est. Hic autem, inquiens, quid mali fecit? et gloriam regiae maiestatis simul est protestatus: Memento mei, dicens, dum veneris in regnum tuum. Cognovit centurio, qui Filium Dei clamat; cognoscit Ecclesia, quae et aemulatur nigredinem, ut decorem participet. Non confunditur nigra videri, nigra dici, ut dilecto dicat: Opprobria exprobrantium tibi ceciderunt super me. At sane nigra instar pellium Salomonis, foris scilicet, et non intus: neque enim intus nigredinem meus Salomon habet. Denique non ait: Nigra sum sicut Salomon; sed, sicut pelles Salomonis: quod in superficie tantum sit veri nigredo pacifici. Peccati nigredo intus est; et prius interiora culpa commaculat, quam ad oculos prodeat. Denique de corde exeunt cogitationes malae, furta, homicidia, adulteria, blasphemiae: et haec sunt quae coinquinant hominem; sed absit ut Salomonem! Minime prorsus apud verum pacificum istiusmodi inquinamenta reperies. Oportet namque esse sine peccato eum qui tollit peccata mundi, quo ad reconciliandos peccatores inventus idoneus, iure sibi nomen vindicet Salomonis. Sed est nigredo affligentis poenitentiae, cum assumitur lamentatio pro delictis. Hanc fortassis non abhorreat in me Salomon, si sponte tamen induam mihi pro peccatis meis; quia cor contritum et humiliatum Deus non despiciet. Est et afficientis compassionis, si afflicto condoleas; et fraternum te decoloret incommodum. Nec hanc profecto reiiciendam putat noster pacificus, quippe quam et sibi ipse pro nobis dignanter induit, qui peccata nostra tulit in corpore suo super lignum. Est et persecutionis: quae etiam pro summo ornamento habetur, si quidem suscipiatur pro iustitia et veritate. Unde est illud: Ibant gaudentes discipuli a conspectu concilii, quoniam digni habiti sunt pro nomine Iesu contumeliam pati; denique: Beati qui persecutionem patiuntur propter iustitiam. Hac potissimum gloriari Ecclesiam arbitror, hanc libentius imitari de pellibus sponsi. Denique et habet in promissione: Si me persecuti sunt, et vos persequentur. Sanctus Bernardus Clarae Vallensis, In Cantica Canticorum, Sermo XXIX, De Nigredine et Formositute Sponsi Source: Migne PL 183.926d-927d

I am dark, but fair, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. 1 Rightly she did not scorn the darkness of the curtains, looking to the beauty beneath them. And therefore some were scornful because they did not know the beauty at all. 'For if they had known, they would not have crucified the Lord of glory.' 2 Herod did not know and therefore he despised Him. The Synagogue did not know, which mocked the darkness of the Passion and weakness, saying, 'He saved others, He cannot save himself. Let Christ the king of Israel come down now from the cross, and we will believe in Him.' But the thief on the cross knew Him and on the cross he proclaimed the spotlessness of His innocence, saying 'What evil has this man done?' And at the same time he bore witness to His kingly majesty, saying 'Remember me when you come into your kingdom.' The centurion knew Him, calling Him the Son of God. 3 The Church knows Him and strives to imitate His darkness that she may participate in His beauty. She is not ashamed to appear dark, to be called dark, for she can then say to her beloved, 'The insults of those who insult you have fallen on me.' 4 But let the darkness be as Solomon's curtains, that is, on the outside and not within, for my Solomon has no darkness within. Here she does not say, 'I am dark like Solomon,' but 'like the curtains of Solomon,' for the darkness of the true Peaceful One is only on the outside. The darkness of sin is within. Sin stains the interior rather than showing itself to the eyes. 'Out of the heart come evil thoughts, theft, murder, adultery, fornication, blasphemy, and these are what defile a man.' 5 But far be it from Solomon! You will not find these sorts of defilements in the true Peaceful One. For He must be without sin who takes away the sins of the world. 6 So that he is found fit to reconcile sinners he must duly vindicate for himself the name of Solomon. But there is a darkness of the endurance of penance, when sorrow is taken up for sins. Solomon will not be repulsed if I willingly adopt it because of my sins, since 'God will not scorn a contrite and humble heart.' 7 And there is a darkness of compassion, when you comfort a brother in his affliction and his trouble makes you gloomy. Nor does our Peaceful One think of rejecting this, since He Himself graciously underwent it for us, 'He who bore our sins in his body on the tree.' 8 And there is a darkness of persecution, which is a the greatest adornment when endured for righteousness and truth. Thus it is said, 'The Apostles went out from the council rejoicing that they had been found worthy to suffer abuse for the name of Jesus.' And 'Blessed are those who are persecuted for righteousness.' 9 I think that the Church glories especially in freely imitating this darkness of the curtains of her Bridegroom. She has the promise, 'If they have persecuted me, they will also persecute you.' 10 Saint Bernard of Clairvaux, Commentary On The Song of Songs, from Sermon 29, On The Darkness And Fairness of the Bridegroom 1 Song 1.5 2 1 Cor. 2.8 3 Mt 27.42, Lk 23.41-42, Mt 27.54 4 Ps 68.10 5 Mt 15.19-20 6 Jn 1.29 7 Ps 50.19 8 1 Pet 2.24 9 Acts 5.41, Mt 5.10 10 Jn 15.20

Paul And Mercy

Merito, fratres, apostolis sanctis attribuit mater Ecclesia, quod in Sapientiae libris legitur: Hi sunt viri misericordiae, quorum justitiae oblivionem non acceperunt: cum semine eorum permanent bona. Sunt enim hi plane viri misericordiae, sive quia misericordiam consecuti, sive quia misericordia pleni, seu quia misericorditer a Deo nobis donati sunt. Vide quam misericordiam consecuti sunt. Paulum interroga de se ipso, vel magis sponte confitentem ausculta. Qui fui blasphemus, et persecutor, et iniquus; sed misericordiam consecutus sum. Quis enim non audivit quanta mala fecerit sanctis in Jerusalem? nec solum in Jerusalem, sed et per totam Judaeam insaniae ferebatur habenis, ut Christi membra laniaret in terris. Denique hac furia vectus ibat, sed praeventus a gratia est. Ibat spirans minarum et caedis in discipulos Domini, et discipulus Domini factus est, cui ostenderetur quanta eum oporteret pro nomine ipsius pati. Ibat dirum toto corpore virus exhalans, et subito in electionis vas mutatus est, ut jam cor illius eructaret verbum bonum, verbum pium, et diceret: Domine, quid me vis facere? Haec utique, haec mutatio dexterae Excelsi. Merito proinde loquebatur: Fidelis sermo et omni acceptione dignus, quoniam Dominus Jesus venit peccatores salvos facere quorum primus ego sum. Hoc ergo apud beatum Paulum fiduciae et consolationis accipite, fratres, ut ad Dominum jam conversos non nimis cruciet praeteritorum, conscientia delictorum; sed tantum humiliet vos, sicut et ipsum. Ego sum, inquit, minimus apostolorum, qui non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Ita et nos humiliemur sub potenti manu Dei, et fiduciam habeamus, 994 quia et nos misericordiam consecuti sumus, abluti sumus, sanctificati sumus. Et hoc quidem omnibus nobis quoniam omnes peccavimus, et egemus hac gloria Dei. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, Sermones de Sanctis, In Festo SS Petriet Pauli Apostolorum, Sermo III, De lectione libri Sapientiae: Hi sunt viri misericordiae. Source: Migne PL 183.412c-413a

Rightly brothers, the holy mother Church has attributed to the holy Apostles what is said in the book of Wisdom, 'These men are merciful, their righteousness shall not be forgotten, with their seed good things will persist.' 1 They are indeed men of mercy, either because mercy followed them, or they were full of mercy, or they were given to us by the mercy of God. And observe how mercy followed them. Paul, questioning himself, or rather of his own accord making an open confession, says, 'I who was a blasphemer, and a persecutor, and wicked, but the mercy of God followed me.' 2 Who has not heard of the evil he did to the saints in Jerusalem? And not only in Jerusalem but throughout the whole of Judea, he who was carried about by a madness to wound the members of Christ on earth. Finally his fury was borne away, but grace came first. He was breathing threats and slaughter against the disciples of the Lord, and he was made a disciple of the Lord, to whom it was shown how much it is necessary to suffer for His name. He went about exhaling a dire poison from his body, and suddenly he was changed into a vessel of election, so that now 'my heart sent forth a good word,' a pious word, and he said, 'Lord, what do you want of me?' 3 This was the changing of the right hand of the Most High. Rightly therefore he said, 'The faithful word, worthy of all reception, because the Lord Jesus came to save sinners, of which I am the first.' 4 Therefore, brothers, receive this confidence and consolation along with Paul, that converted to the Lord, the things that have gone before should not torment, nor should consciousness of crimes, but let it humble you as it did him. 'I am,' he said, 'the least of the Apostles, who am not worthy to be called an Apostle, because I persecuted the Church of God.' 5 Therefore let us place ourselves humbly under the powerful hand of God, and let us be confident that mercy has followed even us, that we are washed, and that we are sanctified. And this applies to all of us, because we have all sinned, we have all fallen short of the glory of God. 6 Saint Bernard of Clairvaux, Sermons on the Saints, On The Feast Of Saints Peter and Paul, from Sermon 3, Concerning the passage from the Book of Wisdom, 'These are merciful men...' 1 Sirach 44.10-11 2 Tim 1.13 3 Ps 44.2, Acts 9.1-20 4 1 Tim 1.15 5 1 Cor 15.9 6 Rom 3.23

Giving Food

Scapulis suis obumbrabit tibi... Credo in his scapulis geminam Dei promissionem intelligendam, vitae scilicet ejus quae nunc est, pariter et futurae. Si enim solum promitteret regnum, et in itinere deesset viaticum, omnino conquererentur homines, et responderent: Magnum quidem est quod promittitur, sed perveniendi illuc nulla facultas datur. Propterea qui post hoc saeculum vitam promisit aeternam, ipse dandum etiam in hoc saeculo centuplum providentissima pietate promisit. Quid jam excusationis habes, o homo? Profecto obstructum est os loquentium iniqua. Quid plus afferet inimicus ad tentandum, nisi quia longa futura est vita tua? Et si grandis tibi restat via, cur hoc timeas, cui fortis cibus datur, ne deficere possis in via? Eliae utique cibus allatus est ab angelo, quo nullus in humana consuetudine vilior invenitur, scilicet panis et aqua: tanta tamen in eo fortitudo collata est, ut quadraginta diebus ambulans non fatigaretur nec esuriret . Vis tibi hunc cibum ab Angelis ministrari? Mirum valde, si non vis. Quod si cibum hunc desideras, et angelica ministeria non superba, sed humili magis ambitione requiris; audi quomodo scriptum sit de Domino, quia tentante diabolo, et suadente ut de lapidibus faceret panem, restitit, et dixit: Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Deinde tentationibus superatis, et tentatore fugato, accesserunt angeli, et ministrabant ei. Et tu ergo, si vis habere ministerium angelorum, fuge consolationes saeculi et tentationibus resiste diaboli. Renuat consolari anima tua in aliis, si vis in Dei memoria delectari. Cum esuris, currere suadet ad panem: at tu potius audi dicentem, Non in solo pane vivit homo. Cur enim tanta varietate distraheris, ut modo cibum, modo potum, modo vestem aut lectum, nisi pro sola corporis necessaria sustentatione requiras, qui in uno, id est in verbo Dei, potes haec omnia invenire? Manna enim est, omnem saporem habens, et odoris delectationem; requies est vera et sincera, suavis et salubris, jucunda et sancta. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Psalmo Qui Habitat..., Sermo IV. De versu quarto, Scapulis suis obumbrabit tibi, etc. Source: Migne PL 183.193d-194b

His shoulders shall shelter you...1 I believe that these two shoulders of God are the understanding of the promise of God, this life which now is, together with the future. For if He only gave the promise of the kingdom and did not give sustenance on the way, all men would be overcome and they would answer, 'Certainly what is promised is great, but the ability to come there is not given.' Therefore He who promises eternal life after this age, He must give in this world one hundred fold what He promises with most provident piety. 2 Now what excuse do you have, O man? Undoubtedly the wicked mouth is blocked from speaking. What more shall the enemy bring as a trial unless that your life has a long duration? And if what remains to you of your way is great, why should you fear this, to whom strong food is given lest you perish on the way? Elijah, to whom no one in a human manner has been found more wretched, was brought food, that is, bread and water, by an angel, and such great strength was diffused in him that he walked forty days and was not wearied nor did he hunger. 3 Do you wish to have this food administered to you by angels? It would be a great wonder if you did not. But for this food you desire and the angelic attendance pride is not wanted but rather an ambition for humility. Hear how it is written about the Lord that when he was tested by the devil, and was being persuaded to make bread from stones, He resisted and said, 'Man does not live on bread alone, but on every word that comes forth from the mouth of God.' Then the tempter, overcome in his trials, fled and angels came and ministered to Him. 4 Therefore, if you would have the ministry of angels, flee the comforts of the world and resist the temptations of the devil. If you wish to delight in the thought of God, refuse to have your soul comforted by other things. When you hunger you are driven to seek bread, but it is better for you to hear it said: 'Man does not live on bread alone.' Why are you mislead into such a great variety of things, at one time foodstuffs, at another drink, at another clothing or sleeping, unless you are in need of the one necessary sustenance of the body, in which one thing, that is, the word of God, you can find all of these things. It is the manna, having every aroma, and the scent of delight, it is true and sincere rest, sweet and salutary, joyful and holy. Saint Bernard of Clairvaux, Sermons For The Year, On The Psalm 'He who dwells...' from Sermon 4, On the fourth verse, 'His shoulders shall shelter you...' 1 Ps 90.4 2 Mt 19.29 3 3 Kings 19.5-8 4 Mt 4.3-11

Waiting For Joy

Sed quando ad hoc perveniemus? Quando adimplebis me, Domine, laetitia cum vultu tuo? Gaudemus in te, quoniam visitasti nos oriens ex alto; iterum gaudemus, exspectantes beatam spem in adventu secundo. Sed quando veniet plenitudo laetitiae, non de memoria, sed de praesentia; de exhibitione, non de exspectatione? Modestia vestra, ait Apostolus, nota sit omnibus hominibus; Dominus prope est. Dignum est enim ut modestia nostra nota sit, sicut Domini Dei nostri modestia cunctis innotuit. Quid enim magis incongruum, quam ut immoderate agat homo, conscius propriae infirmitatis, quandoquidem apparuit inter homines modestus Dominus majestatis? Discite, inquit, a me quia mitis sum et humilis corde, ut possit etiam modestia vestra innotescere caeteris. Jam quod sequitur, Dominus prope est, de dextera debet intelligi. Nam de sinistra ipse loquitur: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. Prope est Dominus, fratres mei, nihil solliciti sitis: in proximo est, et citius apparebit. Nolite deficere, nolite lassari: quaerite eum dum inveniri potest, invocate eum dum prope est. Prope est Dominus his qui tribulato sunt corde: prope est exspectantibus eum, exspectantibus eum in veritate. Denique vis nosse quam prope est? Audi sponsam de sponso canentem: Quoniam ecce stat post parietem. Parietem istum, corpus tuum intellige, quod obstaculum impedit, ut eum qui prope est, nondum valeas intueri. Propterea Paulus ipse dissolvi cupit, et cum Christo esse, et exclamans miserabilius: Infelix, inquit, ego homo, quis me liberabit de corpore mortis hujus? Sic et propheta in Psalmo: Educ, inquit, de carcere animam meam, ad confitendum nomini tuo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Vigilia Nativitatis Domini, Sermo IV Source: Migne PL 183.105a-c

But when shall we come to this. 'When shall you fill me, O Lord, with the joy of your face?' 1 We rejoice in you, because you have visited us, rising from the height, and again we rejoice because in blessed hope we wait for your second coming. But when shall come that fullness of joy that is not in the memory but present, that is revealed and not expected? The Apostle says, 'May your modesty be known to all men. The Lord is near.' 2 For our modesty merits to be made known, as the modesty of our Lord God was made known to everyone. What indeed is more incongruous than a man should act immoderately, conscious of his own infirmity, when the majestic Lord appeared modest among men? 'Learn from me,' he said, 'because I am meek and humble in heart.' 3 So may your modesty be known to all others. And know what follows, 'The Lord is near,' should be understood as the right hand. For concerning the left hand it is said, 'Behold I am with you every day until the end of the age.' 4 The Lord is near, my brothers, and you should not fret. He is near and very soon He will appear. Do not grow weary, do not slacken, seek Him while he can be found, call on Him while He is near. 'The Lord is near to those who are troubled in their hearts,' 5 He is near to those who wait for Him, to those who hope for Him in truth. Do you wish to know how near He is? Hear the bride singing to the bridegroom: 'Behold, he stands behind the wall.' 6 This wall is to be understood as your body because it is an obstacle which prevents you from being able to see Him who is near. Because of which Paul desires to be dissolved and to be with Christ. 7 and cries out most miserably, 'I am an unhappy man, who shall free me from this body of death?' And the prophet in the Psalm says, 'Lead my soul from prison, to take joy in your name.' 8 Saint Bernard of Clairvaux, Sermons For The Year, On the Vigil of the Nativity of the Lord, from Sermon 4 1 Ps 15.10 2 Phil 4.5 3 Mt 11.29 4 Mt 28.20 5 Ps 33.19 6 Song 2.9 7 Phil 1.23 8 Rom 7.24, Ps 141.8

On Hiding

Ait enim Propheta in alio psalmo: Quoniam abscondit me in tabernaculo suo in die malorum: id est, dum adhuc dies mali sunt, et in terra aliena sumus, quae data est in manus impii, in qua non est regnum pacis, nec Deus pacis regnat in ea. Nam si regnat, quid est quod orantes dicimus: Adveniat regnum tuum? Necesse igitur est abscondere interim, si quid habemus boni; quoniam thesaurum regni coelorum, qui invenit homo, abscondit. Propter quod etiam corporaliter in claustris et in silvis abscondimur. Et si scire vultis quantum in hac absconsione lucramur, credo nullum hic esse qui, si quartam partem eorum quae facit, in saeculo actitaret, non adoraretur ut sanctus, reputaretur ut angelus: nunc autem quotidie tanquam negligens arguitur et increpatur. Parumne hoc lucrum ducitis, quod non reputamini sancti antequam sitis? An non timetis ne forte vili mercede hic recepta, in futuro mercedem non habeatis? Necessaria est ergo haec absconsio non solum ante oculos aliorum, sed etiam multo magis ante te ipsum. Hoc enim habet Dominica illa sententia: Cum feceritis omnia quae praecipiuntur vobis, dicite: Servi inutiles sumus; quod debuimus facere fecimus. Vae enim nobis si non fecissemus! Et haec est utique magna virtus et summa securitas, quando et pie vivis; et tamen plus attendis quae desunt tibi, quam quae obtinuisse videris, oblitus quae retro sunt, et extendens te in anteriora. Haec igitur est absconsio, quam sub scapulis Domini praestari dixeramus Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Psalmum XC, Sermo IV De versu quarto Scapulis suis obumbrabit tibi Source: Migne PL 183.194c-195a

The prophet says in another Psalm, 'Because he hid me in his tabernacle on the day of evil.' 1 That is, while there are yet days of evil we are in a foreign land that has been given into the hands of the impious, in which there is no kingdom of peace, nor does the God of peace reign there. For if He did reign, why do we say in prayer, 'Your kingdom come'? 2 It is necessary, therefore, to hide while this is so, if we would have something good, because when a man finds the treasure of the kingdom of heaven, he hides it. 3 On account of which we hide in cells and in woods. And if you wish to know how much we are profited by this hiding, I believe there is no one here who if a quarter of what he does was done in the world, would not be admired as a holy man and reputed to be like an angel, but now every day he is reproved and denounced as a negligent fellow. But do you not profit a little here, because you are not judged to be holy before you are? Should you not fear lest perhaps here you have acquired but meagre gain, and in the future you shall have no reward? It is needful, therefore, that this hiding should not only be from before the eyes of others, but much more from before yourself. This is the meaning of the Lord's pronouncement, 'When you have done everything that you have been commanded to do, say, 'We are useless servants, because we have done what we should have done.' 4 And alas to us if we have not done. For this is great virtue and flawless security, when you live piously but you are more attentive to what is lacking in you than looking to see what you have gained, with things behind you forgotten and with you stretching forward to what is before you. 5 This, therefore, is what hiding is, which as we have said, is to be shadowed by the shoulders of the Lord. Saint Bernard of Clairvaux, Sermons For The Year, On Psalm 90, Sermon 5, On the fourth line, 'He has shadowed me with His shoulders' 1 Ps 26.5 2 Mt 6.10 3 Mt 13.44 4 Lk 17.10 5 Philip 3.13

Knowledge, Sorrow, And Improvement

Scientia autem ista in primo gradu operatur poenitudinem et dolorem, ut risum in luctum, cantum in planctum, gaudium in moerorem convertat, et incipiant tibi displicere quae vehementer ante placuerant; et illa specialiter horreas quae specialiter appetebas. Sic enim scriptum est, Quia qui addit scientiam, addit et dolorem, ut veracis et sanctae scientiae sit dolor subsequens argumentum. In secundo vero gradu operatur correctionem, ut jam non exhibeas membra tua arma iniquitatis peccato, sed coerceas gulam, jugules luxuriam, superbiam deprimas, et facias servire corpus sanctitati, quod iniquitati ante servierat. Poenitudo enim sine correctione non proderit, sicut Sapiens ait: Unus aedificans, et unus destruens quid prodest eis nisi labor? Unus orans, et unus maledicens; cujus vocem exaudiet Deus? Qui enim baptizatur a mortuo, et iterum tangit eum, nihil proficit lavatio ejus, sed, juxta Salvatoris sententiam, verendum est ne ei aliquid deterius contingat. Sed quia haec diutius haberi non possunt, nisi circa se multa circumspectione mens indefessa vigilet et attendat; in tertio gradu operatur sollicitudinem, ut jam sollicitus incipiat ambulare cum Deo suo, et ex omni parte scrutetur, ne vel in levissima re tremendae illius majestatis offendat aspectus. In poenitudine accenditur, in correctione ardet, in sollicitudine lucet, ut interius et exterius renovetur. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Vigilia Nativitatis Domini, Sermo II Source: Migne PL 183.96b-d

But for its first step such knowledge brings forth penance and sorrow, so that laughter becomes sorrow, singing becomes groaning, and joy is turned into grief, and what very much pleased you previously begins to displease you, and that which was especially desired becomes particularly horrid. For so it is written, 'He who adds to knowledge, adds to sorrow,' 1 and thus the consequent sorrow is the proof of true and holy knowledge. Now in the second step correction is performed, so that you no longer exhibit your members as arms of iniquity for sin, but you grasp the throat, throttling luxury and choking off pride, in order to make your body a servant of sanctity, that which before had served wickedness. For penance without correction does not profit, as Wisdom says, 'One man builds up, another casts down, and what is the gain for them but the toil of it? One prays and another curses, whose voice does the Lord hear? For he who is washed after touching a corpse, and again he touches it, his washing profits not at all.' 2 And according to understanding of the Lord, one must fear lest something worse befall. 3 But because men shall not able to hold to these things for a long time unless the mind shall be unwearyingly circumspect in watchfulness and attention, so the third step is the work of concern, in which with great care a man begins to walk with His God, for every part must be scrutinised, unless even something which is most light offend the sight of His wondrous majesty. In penance a man is kindled, in correction he catches flame, in concern he gives light, so that the interior and exterior is renewed. Saint Bernard of Clairvaux, Sermons For The Year, On the Vigil of the Nativity of the Lord, from Sermon 2 1 Eccl 1.18 2 Sirach 34. 23-25 3 Jn 5.14

Desire And Rule

Sub te est, o homo, appetitus tuus, et tu dominaberis illi. Potest inimicus excitare tentationis motum: sed in te est, si volueris, dare seu negare consensum. In tua facultate est, si volueris, inimicum tuum facere servum tuum, ut omnia tibi cooperentur in bonum. Ecce enim inflammat inimicus desiderium cibi, vanitatis aut impatientiae cogitationes ingerit, aut excitat libidinis motum: tu solummodo ne consenseris; et quoties restiteris, toties coronaberis.Verumtamen negare non possumus, fratres, molesta sunt haec, et periculosa: sed, et in ipso certamine, si viriliter resistimus, quaedam pia tranquillitas de conscientia bona nascitur. Credo etiam, si cogitationes istas quam cito in nobis advertimus, non patimur remorari, sed in spiritu vehementi animus adversus illas excitatur, quoniam inimicus confusus abscedet a nobis, nec tam libenter illico revertetur. Sed qui sumus nos, aut quae fortitudo nostra, ut tam multis tentationibus resistere valeamus? Hoc erat certe quod quaerebat Deus, hoc erat ad quod nos perducere satagebat: ut videntes defectum nostrum, et quod non est nobis auxilium aliud, ad ejus misericordiam tota humilitate curramus. Propterea rogo vos, fratres, ut semper ad manum habeatis tutissimum orationis refugium. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In capite Jejunii, Sermo V, De triplici modo orationis Source: Migne PL 183.179b-d

But your desire is beneath you, O man, and you may rule over it. 1 The enemy is able to stir up the trial of temptation, but it is for you, as you choose, to give or to refuse consent. You have the ability, if you wish, to make your enemy your slave, so that everything works for your good. For behold, the enemy inflames you with a desire for food, he fills your thoughts with vanity or impatience, or he excites lust, but you may not consent, and then as many times as you resist, so as many times you are crowned. We are not able to refuse these troubles and perils, brothers, but if we bravely resist in the struggle a certain pious tranquility shall be born from a good conscience. Indeed I believe that these thoughts which suddenly come to you should not be suffered to remain with you, but the soul should rise against them with an ardent spirit, because a foe that is confused withdraws from us, nor does he eagerly return there. But who are we, or what is our power, that we might have the strength to resist so many temptations? This is certainly what God asked, this was what He troubled us to consider, so that looking on our defects and noting that there is no other help for us, we should hasten to His mercy in all humility. Therefore I entreat you, brothers, always have that most secure refuge of prayer to hand. Saint Bernard of Clairvaux, Sermons For The Year, At the Beginning of the Fast, from the Fifth Sermon, Concerning the three ways of prayer 1 Gen 4.7

Humility And The Heights

Convertimini ad me in toto corde vestro, in jejunio, et fletu, et planctu: et scindite corda vestra, et non vestimenta vestra, ait Dominus omnipotens Quid sibi vult, dilectissimi, quod praecipit Dominus, ut convertamur ad eum? Ubique enim est, et replet omnia, et nihilominus complectitur universa. Quo me vertam, ut convertar ad te, Domine Deus meus? Si ascendero in coelum, tu illic es: si descendero in infernum, ades. Quid jubes? quo convertar ad te? Supra, an infra? ad dexteram, an ad sinistram? Consilium istud est, fratres mei; secretum est, quod solis credatur amicis. Mysterium regni Dei est; Apostolis revelatur in aure, nam turbis nihil dicitur absque parabola. Nisi conversi fueritis, inquit, et efficiamini sicut parvulus iste, non intrabitis in regnum coelorum. Agnosco plane quo velit ut convertamur. Ad Parvulum converti necesse est, ut discamus ab eo quia mitis est et humilis corde: ad hoc siquidem parvulus datus est nobis. Sane idem et magnus est, sed in civitate Domini, cui et dicitur: Exsulta et lauda, habitatio Sion, quia magnus in medio tui sanctus Israel. Quid tu inflaris, o homo? quid extolleris sine causa? quid alta sapis, et oculi tui omne sublime vident, quod tibi non cedet in bonum? Sublimis quidem Dominus, sed non ita proponitur tibi: laudabilis magnitudo illius, non etiam imitabilis. Elevata est magnificentia illius, et non poteris ad eam: nec si te ruperis, apprehendes. Accedet, inquit, homo ad cor altum, et exaltabitur Deus. Excelsus siquidem Dominus et humilia respicit, et alta a longe cognoscit. Humiliare, et apprehendisti. Haec plane lex pietatis, et propter hanc legem sustinui te, Domine. Si forte sublimitatis esset via proposita, et illic iter quo ostenderetur salutare Dei, quanta facerent homines ut exaltarentur? Quam crudeliter invicem sternerent, invicem conculcarent! Quam impudenter reperent, manibusque et pedibus conarentur in altum, ut imponerent sese homines super capita aliena! Et certe qui contendit supergredi proximos, multas inveniet difficultates, multos habebit 0172B aemulos, multos patietur contradictores, ascendentes equidem ex adverso: nihil vero facilius est volenti, quam humiliare semetipsum. Hoc verbum est, dilectissimi, quod omnino nos reddit inexcusabiles, ut ne tenue quidem nobis velamen praetendere liceat. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In capite Jejunii, Sermo II, Quomodo debeamus converti ad Dominum Source: Migne PL 183.171c-172b

Turn to me with your whole heart, in fasting, in tears, in groaning, and rend your hearts and not your garments, says the Lord Almighty. 1 What does He wish, most beloved, when the Lord commands this, that they turn to Him? For He is everywhere, and fills everything, and He embraces everything. Where shall I turn myself that I turn to you, O Lord my God? 'If ascend to heaven, you are there; if I descend to hell, you are near.' 2 What do you command? Where do I turn to you? Above or below? To the right or to the left? This counsel is concealed, my brothers, because it is entrusted to friends alone. It is a mystery of the kingdom of God. It is revealed to the ears of the Apostles but to the crowd nothing is said but in parables. 'Unless you turn,' He says, 'and make yourself like this child, you shall not enter into the kingdom of heaven.' 3 I know clearly where He wishes us to turn. It is necessary to have turned to the child, that we might learn from Him who is meek and humble of heart, 4 to this child that has been given to us. Certainly this one is great, but only in the city of the Lord, to whom it is said, 'Exult and give praise, dwelling of Sion, because the holy one of Israel is great in the midst of you.' 5 Why do you puff yourself up, O man? Why do you exalt yourself without reason? What do you know of high things, what do your eyes see that is sublime, when nothing good falls to you? Certainly the Lord is sublime, but that is not proposed to you. His greatness is worthy of praise, but it is not to be imitated. His magnificence is elevated and you are not able to approach it. Not even if you burst will you understand. 'An uplifted heart comes on a man and God is exalted,' it is said. And, 'God is on high and He looks down on the humble and aloft He knows from afar.' 6 Be humble, then, and you will understand. This is the clear law of piety, and because of this law I uphold you, O Lord. 7 If, perhaps, He were to set the on high the way proposed and there show the way for the salvation of God, how much would men have to do that they might be exalted? How cruelly they would grapple with one another and fall together. How unwisely they would seek, and with hands and feet attempt to reach the heights, with men treading on the heads of other men! And certainly he who strives and tramples on his fellow men shall find himself in many difficulties, he shall have many to rival him, and many who will dispute with him, as he tries to rise against opposition. But nothing is easier than to be humble, for those who wish it. This is the word, brothers, for which will have no excuse when it is given to us to unfurl such a slender sail. Saint Bernard of Clairvaux, Sermons For The Year, At the Beginning of the Fast, from the Second Sermon, 'How we should turn to the Lord.' 1 Joel 2.12-13 2 Ps 138.8 3 Mt 18.3 4 Mt 11.29 5 Isaiah 12.6 6 Ps 63.7-8, Ps 137.6 7 Ps 129.4

Heaven And Earth

Missus est Gabriel angelus a Deo in civitatem Galilaeae, cui nomen Nazareth. Miraris quod Nazareth, parva civitas, et tanti regis nuntio illustretur, et tanto? Sed magnus latet in hac parva civitate thesaurus; latet, inquam, sed homines latet, non Deum. An non thesaurus Dei Maria? ubicunque illa est, et cor ejus. Oculi ejus super eam, ubique respicit humilitatem ancillae suae. Novit coelum Unigenitus Dei Patris? Si novit coelum, et Nazareth. Quidni sciat patriam suam? quidni noverit haereditatem suam? Coelum ex Patre, Nazareth ex matre vindicat sibi, sicut ipse se et Filium David, et Dominum esse testatur. Coelum coeli Domino, terram autem dedit filiis hominum. Cedat ergo ei utrumque necesse est in possessionem, quia non modo Dominus, sed et filius hominis est. Audi etiam quomodo terram sibi tanquam filius hominis vindicat, sed et communicat tanquam sponsus. Flores, inquit, apparuerunt in terra nostra. Neque hinc discrepat, quod Nazareth interpretatur flos. Amat florigeram patriam flos de radice Jesse, et libenter inter lilia pascitur flos campi et lilium convallium. Commendat enim flores pulchritudo, suaveolentia, et spes fructus; gratia triplex. Teque florem reputat Deus; et bene ei complacet in te, si tibi nec honestae conversationis decor, nec bonae opinionis fragrantia, nec intentio desit futurae retributionis. Fructus enim spiritus est vita aeterna. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Annuntiationis Beatae Mariae Virginis, Sermo III Source: Migne PL 183.396a-c

The angel Gabriel was sent by God to a city of Galilee called Nazareth. 1 Do you wonder that Nazareth, a little city, was made famous by the announcement of such a great king, and by such a great messenger? But a great treasure was hidden in this little city. Hidden, I say, from men, but not from God. Was not Mary the treasure of God? Then wherever she is, there is His heart. 2 His eyes are upon her, everywhere He looks on the humility of His handmaid. Does the only begotten of God the Father know heaven? If He knows heaven, so Nazareth. Why should He not know His fatherland? Why should He know nothing about His inheritance? He claims Heaven for Himself from the Father, and Nazareth from the mother, just as He gave witness to Himself that He is the son of David and also the Lord. 3 'The heaven of heaven is the Lord's, but earth He gives to the sons of men.' 4 It is necessary therefore that both are given to Him as a possession, because He is not only the Lord but also the Son of Man. Hear how he claims the earth for his own as the Son of Man, speaking as the bridegroom. 'Flowers,' He says, 'have appeared on our earth.' 5 Hence He does not disagree that Nazareth may be interpretated as 'bloom'. The flower of the root of Jesse loves the flower bearing fatherland, and the flower of the field and the lily of the valley is happily nurtured among the lilies. Beauty commends the flowers, and sweet scents, and the hope of fruit, a threefold grace. Shall God reckon you a flower, and shall He be well pleased with you, if the fairness of upright living is not yours, nor the fragrance of good thought, nor the intention to avoid future punishment? For the fruit of the spirit is eternal life. Saint Bernard of Clairvaux, Sermons On The Saints, On The Feast Of The Annunciation, from Sermon 3 1 Lk 1.26 2 Mt 6.21 3 Mt 22.42-45 4 Ps 113.6 5 Song 2.12

Death And Susanna

Ingemuit Susanna, et ait: Angustiae mihi sunt undique. Undique enim mors; hinc quidem corporea, inde spiritualis. Si hoc, inquit, egero, mors mihi est; si autem non egero, non effugiam manus vestras. Vestras, o Pharisaei, manus nec adultera effugit, nec pudica: vestras accusationes nec sanctus, nec peccator evadit. Dissimulatis peccata vestra, ubi inveneritis aliena: alioquin si quis forte suum non habet, vestrum ei impingitis crimen. Quid tamen Susanna facit, inter mortem et mortem, animae scilicet et corporis, undique angustata? Melius est mihi, inquit, absque opere incidere in manus hominum, quam derelinquere legem Dei mei. Nimirum sciebat ista, quam horrendum sit incidere in manus Dei viventis. Nam homines quidem, cum occiderint corpus, animae non habent ultra quid faciant: ille autem timendus est, qui potestatem habet et corpus et animam mittere in gehennam. Quid familia Joachim tardat? Irruat per posticum, nam in pomerio clamor auditur; clamor autem luporum gravium, et balantis oviculae inter eos. Sed non patitur ab eis innoxiam devorari, qui ab ipsis eorum faucibus tam dignanter eripuit etiam eripi non merentem. Merito proinde cum duceretur ad mortem, erat cor ejus fiduciam habens in Domino, quem usque adeo timuisset, ut timorem omnem postposuisset humanum, et ipsius legem et simul vitae praeposuisset, et famae. Non enim dictus fuerat sermo hujuscemodi aliquando de Susanna. Sed et parentes ejus justi erant, et vir ejus honoratior omnium Judaeorum. Merito igitur a justo Judice justam de injustis obtinuit ultionem, quae tam vehementer justitiam esurivit, ut propter eam contemneret mortem corporis, opprobrium generis, luctum inconsolabilem amicorum. Et nos, fratres, si a Christo audivimus: Nec ego te condemnabo, si peccare jam nolumus contra ipsum, si in Christo volumus pie vivere; necesse est sustineamus persecutionem, ne malum pro malo, aut maledictum pro maledicto reddamus. Alioquin qui patientiam non servaverit, perdet justitiam; hoc est, vitam perdet; hoc est, perdet animam suam. Mihi vindictam, et ego retribuam, dicit Dominus. Ita prorsus est. Ipse retribuet, sed si ei vindictam serves, si non tollas ab eo judicium, si non reddas retribuentibus tibi mala. Faciet judicium, sed injuriam patienti; in aequitate judicabit, sed pro mansuetis terrae. Sanctus Bernardus Clarae Vallensis, Sermones De Sanctis, In Festo Annuntiationis Beatae Mariae Virginis, Sermo III Source: Migne PL 183.395a-396a

Susanna groaned and said, 'There is anguish for me on all sides...' 1 For death is on all sides, here of the body, there of the spirit. 'If I shall do this it is death for me,' she says, 'but if I do not, I shall not escape your hands.' Your hands, O Pharisees, that do not turn away from an adulteress, 2 nor a modest woman. Neither a holy woman, nor a sinful one escaped your accusations. You disregard your sins where you come on those of another. Perhaps only if someone did not have yours, would you impute your crime to them. But what does Susanna do between death and death, the death of the body and the death of the soul, with anguish on all sides? 'Better it is for me,' she says, 'to fall into the hands of men, than to abandon the law of my God.' Certainly she knew that it is a terrible thing to fall into hands of the living God. For when men kill the body, beyond what they do, they do not take hold of the soul, but He is fearful who has the power to send both the body and the soul to hell. 3 Why did the family of Joachim delay? They slipped in through a side door. In the orchard a cry was heard, a cry of great wolves and the bleating of a little sheep among them. But it was not permitted they she who was harmless be devoured by them, she who was worthy to be seized from their throats did not deserve to be seized by them. With merit, then, when she was lead to death her heart had confidence in the Lord, who even then she feared, so that she set Him above every human fear, and at the same time set His law above her life and honour. For though not a word was said anywhere about this regarding Susanna, yet it was said that her parents were righteous, and her husband was a man who was most honoured among the Jews. With merit therefore, vengeance was obtained from the righteous judge against unjust men, since she so vehemently hungered for justice, and because of that cared not for this body of death, 5 and the opprobrium of the people, and the inconsolable grief of friends. And so it is with us, brothers, if we have been heard by Christ. I shall not condemn you if you have no wish to sin against Him, if you wish to live piously in Christ. It is necessary that we should endure persecution and not return evil for evil, nor a curse for a curse. 4 For he who does not cleave to patience ruins righteousness, and he ruins his life, that is, he ruins his soul. 'Vengeance is mine and I shall repay,' says the Lord. 6 So it will be. He shall repay if you guard His vengeance, if you do not take judgement away from Him, if you do not return evil to those who have given it to you. He shall give judgement, but for the one who endures wrongdoing. He shall judge fairly, but for the meek of the earth. 7 Saint Bernard of Clairvaux, Sermons On The Saints, On The Feast Of The Annunciation, from Sermon 3 1 Dan 13.22 2 Jn 8.3-11 3 Heb 10.31, Mt 10.28 4 Mt 5.6, Rom 7.24 5 1 Pet 3.9 6 Rom 12.19 7 Isaiah 11.4

Signs And Salvation

Nec difficile arbitror nosse, quemadmodum intelligi signa possint praesentia, ut sint indubitata signa credulitatis, ac per hoc et salutis. Primum enim opus fidei per dilectionem operantis, cordis compunctio est, in qua sine dubio ejiciuntur daemonia, cum eradicantur e corde peccata. Exinde qui in Christum credunt, linguis loquuntur novis, cum jam recedunt vetera de ore eorum, nec de caetero vetusta protoparentum lingua loquuntur, declinantium in verba malitiae ad excusandas excusationes in peccatis. Ubi vero compunctione cordis et oris confessione priora sunt deleta peccata, nec recidivam patiantur, et jam sint posteriora pejora prioribus, serpentes tollant necesse est, id est, ut venenatas suggestiones exstinguant. Quid tamen agendum, si qua forte radix pullulat, quae tam velociter nequeat exstirpari, sed stimulat animum concupiscentia carnis? Profecto si mortiferum quid biberint, non eis nocebit; quoniam juxta Salvatoris exemplum, cum gustaverint, nolent bibere, id est cum senserint, nolent consentire. Sic enim non eis nocebit, quia nulla damnatio est his qui sunt in Christo Jesu, concupiscentiae sensus absque consensu. Quid tamen? Molesta certe et periculosa est sic corruptae et infirmae affectionis lucta; sed qui crediderint, super aegros manus imponent, et bene habebunt, id est aegras affectiones bonis operibus operient, et hoc remedio curabuntur. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Sermones de Tempore Ascension, Sermo I Source: Migne PL 183.301a-c

I do not judge it difficult to know, as present signs may be understood, that there are undoubtable signs of belief, and through this even salvation. For the first work of faith through the work of love is compunction of heart, in which without doubt demons are cast out when sin is torn up from the heart. Whence they who believe in Christ speak with new tongues when they take old things out of their mouths, no more speaking the bygone things of our first parents who fell to wicked words of excuse for the excusing of sins. 1 But when with compunction of heart and the confession of the mouth previous sins are wiped out, so that they might not suffer revival and the later state be worse than the first, 2 it is necessary to handle serpents 3, and this so that venomous suggestions may be extinguished. Yet what must be done if perhaps the root send forth shoots which are not able to be torn up quickly, but they provoke the soul with the lusts of the flesh? Even so, if what they drink is fatal, there is no harm to them, 4 because according to the example of the Saviour, when they taste they are unwilling to drink, 5 that is, when they are aware they do not consent. For it shall not be harmful to them, since there is no damnation for those who are in Christ, when the feeling of lust is without consent. What then? Certainly it is a troublesome and dangerous struggle for anyone with a corrupt and infirm condition, but they who have believed, they will place their hands on every sickness and be well, that is, they will cover up the disturbances of sickness with good works, and with this medicine they will be cured. Saint Bernard of Clairvaux, Sermons for the Season, Sermons on the Ascension, from Sermon 1 1 Ps 140.4, Gen 3.11-13 2 Mt 12.45, Lk 11.26 3 Mk 16.18 4 Mt 16.18 5 Mt 27.34

Mercy And Sin

Septem ego in me video misericordias Domini, quas et vos ipsi, credo, facile invenietis in vobis. Prima est, quod a multis peccatis adhuc in saeculo positum custodivit me; prima quidem, inquam, non inter omnes quas mihi impendit, sed prima inter has septem. Quis enim non videat quod sicut in multa cecidi, sic et in alia cecidissem peccata, nisi Omnipotentis pietas me conservasset? Fateor et fatebor, nisi quia Dominus adjuvit me, paulo minus cecidisset in omne peccatum anima mea. Et haec quanta dignatio pietatis, quod ingratum et parvipendentem sic gratia conservabat, quod in multis contrarium et contemnentem nihilominus ab aliis benignissime protegebat? At secunda miseratio tua super me, Domine, quonam poterit explicari sermone, quam benigna, quam liberalis, quamque gratuita fuerit? Ego peccabam, et tu dissimulabas; non continebam a sceleribus, et tu a verberibus abstinebas. Prolongabam ego multo tempore iniquitatem meam; et tu, Domine, pietatem tuam. Sed quid prodesset exspectatio, nisi sequeretur poenitudo? Cumulus esset damnationis, dicente Domino: Haec fecisti, et tacui. Tertia proinde miseratio fuit, quod visitavit cor meum et immutavit, ut amara fierent quae male dulcia prius erant: et qui laetabar cum male facerem, et exsultabam in rebus pessimis, inciperem demum recogitare ei annos meos in amaritudine animae meae. Et nunc, Domine, commovisti terram cordis mei, et conturbasti eam; sana contritiones ejus, quia commota est. Multi enim poenitentia ducti sunt, sed infructuosa; quoniam ipsa quoque eorum poenitentia reprobata est, sicut et prior culpa. Itaque et haec miseratio quarta fuit, quod poenitentem misericorditer suscepisti, ut in eorum numero invenirer, de quibus Psalmista: Beati, inquit, quorum remissae sunt iniquitates, et quorum tecta sunt peccata Sequitur misericordia quinta, per quam mihi continendi deinceps, et emendatius vivendi praestitisti virtutem, ne recidivum paterer, et esset novissimus error pejor priore. Omnino enim manifeste tuae est, Domine Deus, et non humanae virtutis, susceptum semel peccati jugum a cervicibus suis excutere; quoniam omnis qui facit peccatum, servus est peccati, nec est jam liberari nisi in manu forti. Jam vero postquam in his quinque miserationibus a malo liberaveris, ut fiat quod scriptum est: Declina a malo, et fac bonum: in duabus aliis bona largiris. Hae autem duae sunt: gratia promerendi, qua videlicet manus bonae conversationis indulges; et spes obtinendi, qua donas homini indigno et peccatori de tua toties experta bonitate usque ad coelestia speranda praesumere. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Dominica VI Post Pentecosten, Sermo II, De Septem Misericordiis Source: Migne PL 183.340c-341c

I see the seven mercies of the Lord in myself, which even you, I think, might easily find in yourself. The first is that He has protected me from many sins, though placed in the world. The first, I speak of, not the first of all those which rest on me, but the first among the seven. Who does not see that as in many things I have fallen, so into others things I may have fallen if the piety of the Almighty have not protected me? I confess and shall confess, that unless the Lord had helped me, it is certain that my soul would have fallen into every sin. And how great is the value of piety when grace preserves even the thankless and careless, because though in many things I was contrary and worthy of condemnation, nevertheless from yet others He protected me? And your second mercy over me, O Lord, is it possible to explain in a word, how kind, how generous, how charitable you were? I was sinning, and you ignored it, I did not restrain myself from wrongs, and you withheld your blows from me. I lingered for a long time in my wickedness, and you, O Lord, persisted in your piety. But how would have hope been of any good at all, if penitence did not follow? It would have culminated in damnation, with the Lord saying, 'You did this, and I was silent...' 1 Now His third mercy was that He visited my heart and changed it, so that things that were wickedly sweet to it before became bitter to it, and likewise with those things that delighted it when it did evil, even when it exulted in the vilest things. And at last I began to think on it, my years, in the bitterness of my soul. And then, O Lord, you moved the earth of my heart and you troubled it, healing its wounds in its distress. Much penance was performed but fruitlessly, because the penace was as defective as the earlier faults. Thus there was even a fourth mercy, that you nevertheless mercifully received my penances, so that in a number of them I found what the Psalmist spoke of when he said: 'Blessed those whose sins are forgiven, and those whose sins are hidden.' 2 The fifth mercy followed, through which I finally become continent, and you emended my life with the addition of virtue, lest I fall again, and the last error be worse than the first. Certainly it is manifestly your power, Lord God, and no human power, that with the yoke of sin lifted from the neck, it is then cut off, because all who commit sin are the slaves of sin, 3 and there is no liberation but by a strong hand. Then, however, after we had been freed from evil by these five mercies, that it might be as was written: 'Decline from evil, and do good,' 4 two other goods you bestow, and these are the two, grace by merit which your hand grants to the one who lives well, and hope of gaining more, which you give to the unworthy man, and to the sinner, that because of all your acknowledged benevolence he presumes to hope for heaven. Saint Bernard of Clairvaux, Sermons for the Season, The Sixth Sunday After Pentecost, from Sermon 2, On the Seven Mercies 1 Ps 99.21 2 Ps 31.1 3 Jn 8.34 4 Ps 33.15

Glory And Judgement

De gloria quoque dicit Apostolus: Gloria nostra haec est, testimonium conscientiae nostrae. Haec est utique vera gloria, quae est a spiritu veritatis. Ipse enim Spiritus testimonium perhibet spiritui nostro, quod filii Dei sumus. Gloria vero, quam ab invicem accipiunt, qui gloriam quae est a solo Deo non requirunt, vana est, quoniam vani filii hominum. Insipiens tu, qui merces congregas in saccum pertusum, qui thesaurum tuum alieno in ore constituis! ignoras quod arca ista non clauditur, nec seras habet? Quanto melius sapiunt, qui thesaurum suum ipsi servant, aliis non committunt? Verum nunquid semper servabunt? Nunquid semper abscondent? Veniet cum manifesta erunt abscondita cordis; quae vero fuerint ostentata, non comparebunt. Hinc est quod veniente Domino fatuarum virginum lampades exstinguuntur: et qui receperunt mercedem suam, a Domino nesciuntur. Propterea dico vobis, charissimi, utile est abscondere magis quam ostentare, si quid habemus boni; sicut et mendici cum eleemosynam petunt, non pretiosas vestes ostendunt, sed seminuda membra, aut ulcera, si habuerint, ut citius ad misericordiam videntis animus inclinetur. Quam regulam Publicanus ille servavit multo melius Pharisaeo, et ideo descendit justificatus ab illo, id est prae illo.Tempus est, fratres, ut judicium incipiat a domo Dei. Quis finis eorum qui non obediunt Evangelio? quod judicium his in hoc judicio non resurgunt? Quicunque enim judicari dissimulant eo judicio quod nunc est, in quo princeps hujus mundi ejicitur foras, judicem exspectent, vel magis timeant, a quo cum ipso principe suo foras ejicientur et ipsi. Nos autem si perfecte judicamur nunc, securi Salvatorem exspectemus Dominum nostrum Jesum Christum, qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Tunc fulgebunt justi, ita ut videri possint docti pariter et indocti: fulgebunt enim sicut sol in regno Patris eorum. Erit autem claritas solis septempliciter, id est, sicut lux septem dierum. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, De Adventu Domini, Sermo IV, De Duplici Adventu, et Studio Verarum Virtutum Source: Migne PL 183.48a-48c

The Apostle also says about glory: 'This is our glory, the witness of our conscience.' 1 Thus this is true glory, that which is from the spirit of truth. That Spirit which gives witness to our spirit, that we are sons of God. 2 But the glory which men receive from one another and which is not sought from God alone is vain, because vain are the sons of men. 3 You who are foolish, you who gather coin into sacks full of holes, who establish your treasure in the mouths of others, do you not know that the narrow way is not closed nor does it have bars? How much better they understand who take care of their own wealth and do not entrust it to others. Truly shall they always guard it? Shall they always hide it? There shall come a time when all the hidden things of the heart shall be made manifest and what has been shown will not appear. Hence with the coming of the Lord the lamps of the foolish virgins are extinguished and they who have taken up their own reward are not known by the Lord. 4 Therefore I say to you, dear brothers, it is more useful to hide than to show, if we do have something good, as even beggars when they seek alms do not show up in expensive clothing, but in rags exposing their limbs, or wounds, if they have them, so that a soul may more quickly incline to mercy on seeing them. See how the way of the tax collector was a better protection for him than that of the Pharisee, and therefore he went down justified by Him, that is, before Him. 5 In time, brothers, judgement begins from the house of God. 6 What is the end of those who do not obey the Gospel? What judgement in this judgement for those who do not rise? For whoever cares not for their judgement in the judgement that shall come, in which the prince of this world is cast out, let them look to the judge, or better let them fear that they shall be cast out with that prince. But we, if we are judged flawlessly now, we may hope for the sanctuary of our Lord and Saviour Jesus Christ, who shall refashion this body of humility into the likeness of His own body of splendour. 7 Then the righteous shall shine, so the learned and the unlearned will appear, blazing like the sun in the kingdom of their father. And the light of the sun shall be sevenfold, like the light of seven days. 8 Saint Bernard of Clairvaux, Sermons for the Season, On The Lord's Advent, from Sermon 4, On the Twofold Advent and Eagerness for the True Virtues 1 2 Cor 1.12 2 Rom 8.16 3 Jn 5.44, Ps 61.10 4 Mt 25.1-12, 6.16 5 Lk 18.14 6 1 Pet 4.17 7 Philip 3.21 8 Mt 13.43, Isaiah 30.26

Lifting Up The Heart

Obsecro vos, fratres mei, non graventur corda vestra in curis saecularibus; nam de crapula et ebrietate, gratias Deo, non magnopere necesse habeo vos admonere. Exonerate, obsecro, corda vestra gravi mole terrenarum cogitationum, ut sciatis mirificatum a Domino Sanctum suum. Levate corda vestra cum manibus quibusdam cogitationum, ut transfiguratum Dominum videatis. Formate in cordibus vestris non modo patriarcharum et prophetarum tabernacula, sed omnes domus illius coelestis multiplices mansiones secundum eum, qui circuibat immolans in tabernaculo Domini hostiam vociferationis, cantans, et psalmum illum dicens Domino: Quam dilecta tabernacula tua, Domine virtutum! concupiscit, et deficit anima mea in atria Domini. Circuite et vos, charissimi, cum pietatis et devotionis affectu vel hostia; visitantes animo sedes supernas, et multas, quae in domo Patris sunt, mansiones, humiliter prosternentes corda vestra ante thronum Dei et Agni; cum reverentia supplicantes singulis ordinibus angelorum, patriarcharum numerum, cuneos prophetarum et senatum apostolicum salutantes, coronas martyrum suspicientes purpureis rutilantes floribus, redolentes liliis choros virginum admirantes, atque ad mellifluum novi cantici sonum, quantum praevalet infirmitas cordis, erigentes auditum. Haec recordatus sum loquitur, et effudi in me animam meam. Quae? Quoniam transibo in locum tabernaculi admirabilis usque ad domum Dei. Et item: Memor fui, inquit, Dei, et delectatus sum. Quem viderunt apostoli, vidit et iste, nec dissimili, ut arbitror, visione: nisi quod spirituale totum habuit hujus visio, corporeum nihil. Omnino non vidit eum sicut is qui dicebat: Vidimus eum, et non erat illi species neque decor. Transfiguratum procul dubio vidit et speciosum forma prae filiis hominum, qui delectatum se perhibet, sicut et apostoli: Bonum est, inquiunt Domino, nos hic esse. Et ut nihil desit propositae similitudini, illi quidem proni cecidisse leguntur, hic vero suum fatetur spiritum defecisse. Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Ascensione Domini, Sermo IV Source: Migne PL 183.313d-314c

I beg you, my brothers, do not make your hearts heavy with the cares of the world, though, thanks be to God, it is not greatly necessary that I have to warn you from drunkeness and ebreity there. Unburden, I beg you, your hearts from the heavy weight of worldly thoughts, so that you might know the wondrous holiness of the Lord. Lift up your hearts with the hands of your thoughts, that you might see the Lord transfigured. Fashion in your hearts not only the tabernacles of the patriarchs and the prophets but all His houses, the many mansions of heaven, according to him who circled sacrificing in the tabernacles of the Lord, a sacrifice of praise, singing and saying to the Lord in the Psalm: 'How delightful are your tabernacles, O Lord of virtues,' who desired 'and my soul failed in your entrance halls, O Lord.' 1 Surround yourself, most beloved, with the love or sacrifice of piety and devotion, visiting in your soul the supernal seats, even the many mansions in the realm of the Father, humbly prostrating your heart before the throne of God and the lamb, supplicating with reverence each order of angels, the numerous Patriarchs, the ranks of the prophets, saluting the senate of the Apostles, taking up the crowns of the martyrs glowing with purple flowers, admiring the choirs of virgins fragrant with lilies, and opening your ears to the sweet sound of new song, as much as the infirmity of the heart allows. I remember it is said: 'I poured out in myself my soul.' What? 'Because I passed into the place of the wondrous tabernacle, even to the house of the Lord.' And again he says, 'I was mindful of God and I delighted.' 2 He whom the Apostles saw, he saw, and I think that the sight was not dissimilar, if he had a wholly spiritual vision with nothing corporeal in it. Certainly he did not see Him as the one who said: 'We saw him and he was neither fair nor comely.' Without doubt he who had joy in himself, as even the Apostles did, saw Him transfigured and'most fair before the sons of men.' 3 'Good it is that we are here,' they said to the Lord. And that nothing be lacking in the proposal of likeness, we read that 'they fell down on their faces.' 4 How great is the abundance of your sweetness, O Lord, which you have reserved for those in awe of you. Saint Bernard of Clairvaux, from Sermon 4 On The Ascension Of The Lord 1 Ps 26.6, Ps 83.2-3 2 Ps 41.5, Ps 76.4 3 Isaiah 53.2, Ps 44.3 4 Mt 17.6

Between Two Tables

Unum tamen dico, ut occasionem vobis dedisse videar, et caetera quoque similiter advertatis. Nonne velut inter duas mensas positi, epulantes hinc inde spectamus jejuni? Sic sumus omnino, sic sumus. Unde ergo sic positis risus, unde jocus, unde levitas, unde superbia, unde extollentia oculorum? An forte non agnoscimus mensas, non consideramus epulas, delicias non videmus? Hinc mihi sunt, quos video deliciose viventes in omnibus bonis sensibilis hujus mundi, inde contemplor alios, quibus disposuit Christus regnum, ut edant et bibant super mensam ejus in regno Patris sui. Utrobique video similes mei homines, fratres meos; et, heu me! ad neutram licet extendere manum. Ab utraque mensa prohibeor: ab hac quidem professionis, ab illa corporis vinculo; ut nec ad inferiorem audeam, nec ad superiorem accedere possim. Quid inter haec restat, nisi comedere panem doloris, ut sint mihi lacrymae meae panes die ac nocte, si quis forte coelestium convivarum misericordia motus, in os latrantis sub mensa catelli vel exigua aliqua deliciarum illarum fragmenta demittat? Nam inferior quidem consideratio, qua nobis ipsis compatimur, eorum respectu, quos novimus deliciose viventes in hoc saeculo, infirmae adhuc animae est, nec omnino talis mihi placet affectio in anima spirituali. Longius enim positus est a judicio veritatis, qui beatificat quos velut miserrimos lugere debuerat, qui peccant et non agunt poenitentiam: et se miserum reputat non sane consensu judicii, sed affectionis sensu, quod non sit sicut illi, qui id magis optare debuerant, ut omnes essent sicut ipse. Sanctus Bernardus Clarae Vallensis, Sermones De Diversis, Sermo XXXIX, In labore messis: De duabus mensis, seu de superiori et inferiori irriguo. Source: Migne PL 183.646a-646c

I will say one thing to you however, so that I shall appear to have given you an example , and other things likewise I will advert to. Is it not that we are as placed between two tables, seeing feasting here and fasting there? So we are indeed, so we are. And being so placed how can there be smiles, laughter, levity, pride and a raising up of the eyes? But perhaps we do not know the tables, we do not look on those who feast, we do not see the joys? Here to me they are who I see living happily on all the material goods of this world, and there I contemplate others, to whom Christ has given the kingdom, that they eat and drink at His table in the kingdom of His Father. 1 And on both sides I see men like me, my brothers, and alas for me, for I cannot stretch my hand to either side. I am forbidden both tables, the former because of my vows, the latter because of the chains of the body, and so I do not dare seek the lower, nor can I draw near the higher. And what is it to be between these two tables, unless to eat the bread of grief, so that my tears are my bread night and day, 2 though perhaps someone among the heavenly feasters, moved by compassion, might drop down beneath the table some small crumb of their joys into the whining mouth of a pup? For certainly that lower consideration, that we suffer with them, in their sight, whom we know are living pleasurably in this world, is yet for the weak soul, and such affection does not please my spiritual soul. For he is placed far from the judgement of truth who deems them blessed who he should weep over as most wretched, they who sin and do not become pentinent, and he does not deem himself wretched with an accurate judgement but by a sense of affection, because he should not be as they are, they who rather should desire what is greater, that all should be like him. Saint Bernard of Clairvaux, Various Sermons, from Sermon 39, On the labour of the harvest: Of the two tables and concerning the supplying of the higher and lower 1 Lk 22.29 2 Ps 41.4

Endurance And Refreshment

Misereor super turbam, quia jam triduo sustinent me, nec habent quod manducent. Evangelium, fratres, ob hoc scriptum est, ut legatur; nec ob aliud legitur, quam ut rationabilem consolationem vel desolationem exinde capiamus. Est enim saecularibus consolatio vana de terrenarum affluentia rerum, vana nihilominus de earum penuria desolatio. At Evangelium, speculum veritatis, nemini blanditur, nullum seducit. Talem in eo se quisque reperiet, qualis fuerit: ut nec ibi timore trepidet, ubi non est timor; nec laetetur cum male fecerit. Sed quid dicit Scriptura? Si quis auditor est verbi, et non factor, hic comparabitur viro consideranti vultum nativitatis suae in speculo. Consideravit enim se, et abiit, et statim oblitus est qualis fuerit. Nos autem, fratres, non sic, obsecro, non sic; sed consideremus nosmetipsos in ipsa, quam audivimus, sacri Evangelii lectione, ut proficiamus ex ea, et corrigamus secundum eam, si qua in nobis deprehendamus corrigenda. Propter hoc enim optat Propheta dirigi vias suas, ad custodiendas justificationes Domini: Tunc, inquiens, non confundar, cum perspexero in omnibus mandatis tuis. Et ego quidem non confundor, sed glorior pro vobis, fratres mei, quoniam Salvatorem in deserto secuti, securi existis ad eum extra castra; sed vereor ne quis forte in triduana exspectatione pusillanimis inveniatur, et in Aegyptum saeculi hujus nequam vel corde, vel etiam et corpore revertatur. Merito proinde clamat divina Scriptura et dicit: Exspecta Dominum, viriliter age, et confortetur cor tuum, et sustine Dominum. Sed quandiu necesse est sustinere? Prorsus donec misereatur tui. Quaeris quando? Misereor, inquit, super turbam, quia jam triduo sustinent me. Viam enim trium dierum eas necesse est in deserto, si gratum Deo tuo offerre volueris sacrificium; et triduo sustineas Salvatorem, si miraculi panibus desideras satiari. Prima est dies timoris; dies, inquam, declarans et illuminans tenebras tuas, interiores scilicet, et horrendum gehennae supplicium demonstrans, in quo sunt tenebrae exteriores. Hujuscemodi siquidem cogitatio, sicut ipsi nostis, nostrae solet exercere primordia conversionis. Secunda est pietatis dies, qua respiramus in luce miserationum Dei. Tertia dies est rationis, in qua veritas innotescit, ut tanquam ex debito quodam naturae sine aliqua contradictione Creatori subjecta sit creatura, servus serviat Redemptori. Exhinc jubemur jam discumbere, ut charitas ordinetur in nobis; exhinc aperit Dominus manum suam, et implet omne animal benedictione. Verum quoniam apostolis dicitur: Facite homines discumbere; quorum nos, licet ad confusionem nostram, habetis vicarios qualescunque, discumbere vos admonemus, fratres charissimi, ut refecti pane benedictionis subsistere possitis in via; ne forte misera necessitate compulsi descendatis et vos in Aegyptum, et incipiant vobis illudere, qui necdum vobis cum in deserto secuti sunt Salvatorem. Miseri sane et ipsi, qui non exiere cum exeuntibus; sed plane miserabiliores omnibus hominibus, qui profecti quidem cum aliis, sed non cum aliis sunt refecti. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, Dominica VI Post Pentecosten, Sermo I, De evangelica lectione, ubi turba triduo sustinens Dominum septem panibus reficitur Source: Migne PL 183.337a-338b

'I have pity for the crowd, because they have been with me three days, and they do not have anything to eat.' 1 Let the Gospel be read, brothers, because of what is written, and let it not be read but that we might seize on reasonable consolation or desolation. For among worldly folk there is vain consolation in an abundance of worldly things, and among not a few a vain desolation because of the lack of them. But the Gospel, the mirror of truth, charms no one, nor does it seduce anyone. What is in it anyone may find as it is, so that there no one should fear where there is no fear, 2 nor rejoice when evil is done. But what does Scripture say? If someone is a hearer of the word, and not a doer, he is like a man considering his natural face in a mirror. For he considers himself, and goes away, and immediately forgets how he was. 3 Let us not be like that, brothers, let us not, I beg, but let us consider ourselves in this mirror, in what we have heard in the reading of the holy Gospel, that we might benefit from it, and correct ourselves according to it, if we grasp something is in us that is in need of correction. Because of which the prophet desired that his ways be directed to the guarding of the justifications of the Lord, saying, 'Then I shall not be confounded when I look into all your commandments.' 4 And I am not confounded, but I glory in you, my brothers, because having followed the Saviour into the desert, you have confidently gone out to follow him outside the camp. 5 But I do fear lest perhaps someone finds himself weak of soul during the three days, and he turns his heart or even his body to the wicked Egypt of this world. Whence rightly Holy Scripture cries out and says: 'Hope in the Lord, act bravely, and strengthen your heart, and bear with the Lord.' 6 But how long must we endure? Certainly until He has pity on us. You ask when? 'I have pity for the crowd, for they have been with me for three days.' On the way of three days one must be in the desert, if you wish to offer a sacrifice of thanks to God, and for three days to bear with the Saviour, if you wish to be filled with the miraculous bread. First is the day of fear, a day, I say that declares and illuminates your darkness, obviously of the interior, and reveals the horrid punishments of hell, in which there is the exterior darkness. The thought of this, as you know, is accustomed to exercise us in our first conversation. The second day is of piety, in which we breathe the mercy of God in the light. The third day is of reason, in which the truth becomes known, that as a debt of nature, without any dispute, the creature is subject to the Creator, and the servant attends the Redeemer. Whence we are commanded to sit, that love might be ordered among us, for then the Lord opens his hand, and fills every animal with a blessing. 7 Truly He said to the Apostles, 'Make the men sit,' and we are of them, and possibly to our confusion you have neighbours, which we admonish you to make sit, dear brothers, that refreshed with the bread of blessing you are able to endure on the way, lest perhaps some wretched necessity drives even you back into Egypt, and they begin to mock you, who did not follow the Saviour into the desert with you. Certainly they are  wretched who did not go out with those who did go out, but more wretched are they among all men who have advanced with others, but have not been refreshed with others. Saint Bernard of Clairvaux, Sermons for the Year, The Sixth Sunday After Pentecost, from Sermon One, On The Reading from the Gospel when the crowd had been with the Lord for three days and He refreshed them with seven loaves. 1 Mk 8.2 2 Ps 13.5, 52.5 3 Jam 1.23-24 4 Ps 118.5-6 5 Heb 13.12 6 Ps 26.14 7 Ps 144.16