If my abbot or even an angel from heaven should order me to do something contrary to my vow, I would boldly refuse an obedience of this kind, which would make me a transgressor of my own oath and make me swear falsely by the name of my God, for I know, according to the truth of Scripture, that out of my own mouth I must either be condemned or justified S.
If it were otherwise with me, with what front could I dare to lie in the presence of God and His angels, when singing that verse from the Psalm: In fact, the abbot himself ought to consider the Digitized by 24 S. Thus I have determined to follow him as master always and everywhere, but on the condition never to deviate from the authority of the Rule, which, as he himself is witness, I have sworn and determined to keep. For I may be asked, if I condemn those who have deserted their monastery, not only with khe consent of their abbot, but at his command, on fwhat principle do I receive and retain those who jfrom other monasteries, who, breaking their vow of constancy and contemning the authority of their Superiors, come to our Order?
To which my reply Vill be brief, but dangerous ; for I fear that what I shall say will displease certain persons. But I fear still more lest by concealing the truth I should sing ilntruly in the Church those words of the Psalmist: I Receive them, then, for this reason, because I do not Consider that they are wrong to quit the monastery, in which they were able, indeed, to make vows to God, but by no means to perform them, to enter into another house where they may better serve Digitized by LETTER II 25 God, Who is everywhere, and who repair the wrong done by the breach of their vow of constancy by the perfect performance of all other duties of the religious life.
If this displeasse any one, and he murmurs against a man thus seeking his own salvation, the Author of salvation Himself shall reply for him: Is thine eye evil because he is good? Whosoever thou art who enviest the salvation of another, care rather for thine own. Dost thou not know that by the envy of the devil death entered into the world t Wisd. Take heed, therefore, to thy- self. For if there is envy there is death ; surely, thou canst not both be envious and live.
Why seek a quarrel with thy brother, since he seeks only the best means of fulfilling the vows which he has made? If the man seeks in what place or in what manner he may best discharge what he has promised to God, what wrong has he done to you? Perhaps, if you held him your debtor for a sum of money, however small, you would oblige him to compass sea and dry land until he rendered you the whole debt, even to the last farthing. What, then, has your God deserved from you that you are not willing for Him, too, to receive what is due? But in envying one you render two hostile ; since you are trying both to defraud the lord of ' the service due from his servant, and to deprive the servant of the favour of his lord.
Wherefore do you not imitate him, and yourself discharge what is due from you?
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Do you think that your debt, too, will not be required of you? Or do you not rather fear to irritate God against you the more by wickedly saying in your heart, He will not require it? Digitized by 26 S. What, you say to me, do you then condemn all who do not do likewise? No ; but hear what I do think about them, and do not make futile accusations. Why do you wish to make me odious to many thousands of holy men, who, under the same profes- sion as I, though not living in the same manner, either live holily or have died blessed deaths?
I do not fail to remember that God has left to Himself seven thousand men who had not bowed the knee before Baal 1 Kings xix. Listen to me, then, man envious and calumnious. I have said that I.
Have I blamed those who do t not come? The one class I excuse, but I do not accuse the other. It is only the envious whom I cannot excuse, nor, indeed, am I willing to do so. These being excepted, I think that if any others wish to pass to a stricter Rule, but fear to do so because of scandal, or are hindered by some bodily weakness, do not sin, provided that they study to live a holy, pious, and regulated life in the place where they are.
For if by the custom of their monastery relaxa- tions of the Rule have been introduced, either that Very charity, in which they hesitate to remove to a better on account of causing scandal, may, perhaps, be an excuse for this ; according to that saying Pharity covers a multitude of sins 1 Peter iv. Many things I have written, dear brother, and, perhaps, it was not needful to use so many words, for an intelligence such as yours, quick in understanding Digitized by LETTER III 27 what is said, and a will well-disposed to follow good counsel. But although I have written specially to you, yet so many words need not have been written on your account, but for those for whom they may be needful.
But I warn you, as my own former and intimate friend, in few words and with all confidence, not to keep longer in suspense, at the great peril of your own soul, the souls of those who are desiring and awaiting your return. You hold now in your hands if I do not mistake both your own eternal life and death, and theirs who are with you ; for I judge that whatever you decide or do they will do also.
Otherwise, announce to them the grave judg- ment which has been rightly passed with respect to them by all the Abbots of our Order. Those who [ return shall live, those who resist shall die. He advises him to seek counsel of God in prayer. You seek counsel from me, most illustrious Bruno, as to whether you ought to accept the Episcopate, to which it is desired to advance you. What mortal can presume to decide this for you?
Digitized by 28 S. Whether the calling is of God or not who can know, except the Spirit, who searcheth even the deep things of God, or one to whom God Himself has revealed it? That which renders advice still more doubtful is the humble, but still terrible, con- fession in your letter, in which you accuse your own past life gravely, but, as I fully believe, in sincerity and truth. And it is undeniable that such a life is unworthy of a function so holy and exalted. On the other hand, you are very right to fear and I fear the same with you if, because of the unworthiness you feel, you fail to make profitable use of the talent of knowledge committed to you, unless you could, perhaps, find another way, less abundant, perhaps, but also less perilous, of making increase from it.
I tremble, I confess it, for I ought to say to you as to myself what I feel: I tremble, I say, at the thought of the state whence, and that whither, you are called, especially since no period of penitence has intervened to prepare you for the perilous transition from the one to the other. And, indeed, the right order requires that you should study to care for your own conscience before charging yourself with the care of those of others. That is the first step of piety, of which it is written, To pity thine own soul is pleasing unto the Lord Ecclus. It is from this first step that a well-ordered charity proceeds by a straight path to the love of one's neighbour, for the precept is to love him as ourselves.
But if you shall have first learned to love yourself then you will know, perhaps, how you should love me. But what if God should quicken His grace and multiply His mercy upon you, and His clemency is able more quickly to replace the soul in a state of grace than daily penitence? Blessed, indeed, is he unto whom the Lord will not impute sin Ps. If God justifies, who is he that condemns? This short road to salvation that holy thief attained, who in one and the same day both confessed his iniquities and entered into glory. He was content to pass by the cross as by a short bridge from the religion of death 1 unto the land of the living, and from this foul mire into the paradise of joy S.
This sudden remedy of piety that sinful woman happily obtained, in whose soul grace of a sudden began to abound, where offences had so abounded. Without much labour of penitence her sins were pardoned, because she loved much S. This double benefit and most rapid goodness also that paralytic in the Gospel experienced, being cured first in the soul, then in the body. But it is one thing to obtain the speedy forgive- ness of sins, and another to be borne in a brief space from the sins themselves to ihe badges fillets of high dignities in the Church.
Yet I see that Matthew from the receipt of custom was raised to the supreme 1 Un likeness. Digitized by 30 S. But this again troubles me, because he did not hear with the other Apostles the charge, Go ye into all the world and preach the Gospel to every creature S. I am not greatly reassured, though S. Ambrose was taken from the judge's tribunal to the priesthood, because he had from a boy led a pure and clean life, though in the world, and then he endeavoured to avoid the Episco- pate even by flight and by hiding himself and many other means.
Again, if Saul also was suddenly changed into Paul, a vessel of election, the Doctor of the Gentiles, and this be adduced as an example, it entirely destroys the similarity of the two cases to observe that he, therefore, obtained mercy because, as he himself says, he sinned ignorantly in unbelief. Besides, if such incidents, done for good and useful purposes, can be cited, it should be, not as examples, but as marvels, and it can be truly said of them, This is the change of the right hand of the Highest Ps.
In the meantime let these provisional replies to your queries suffice. If I do not express a decisive opinion, it is because I do not myself feel assured. This must needs be the case, for the gift of prophecy and of wisdom only could resolve your doubt. For who could draw clear water out of a muddy pool? Yet there is one thing that I can do for a friend with- out danger, and with the assurance of a good result ; that is to offer to God my petition that He will assist you in this matter.
Leaving, therefore, to Him the Digitized by LETTER IV 3i secret things of His Providence, of which we are ignorant, I will beg Him, with humble prayer and earnest supplication, that He will work in you and with respect to you that which shall be for His glory, and at the same time for your good. And you have also the Lord Norbert, 1 whom you may conveniently consult in person on all such subjects. For that good man is more fitted than I to explain the mysterious acts of Providence, as he is nearer to God by his holiness. To the very dear Lord and Reverend father Guigues, Prior of the Grande Chartreuse, and to the holy brethren who are with him, Brother Bernard of Clairvaux offers his humble service.
In the first place, when lately I approached your parts, I was prevented by unfavourable circumstances from coming to see you and to make your acquaint- ance ; and although my excuse may perhaps be satisfactory to you, I am not able, I confess, to pardon myself for missing the opportunity. It is a vexation to me that my occupations brought it about, not that I should neglect to come to see you, but that I was unable to do so. This I frequently have to 1 The founder of the Prseinonstratensian Order.
See respecting him Letter lvi. Digitized by 32 S. Would that I were worthy to receive the sympathy of all my kind friends. Otherwise I shall be doubly unhappy if my disappointment does not excite your pity. But I give you an opportunity, my brethren, of exercising brotherly compassion towards me, not that I merit it. Pity me not because I am worthy, but because I am poor and needy. Justice inquires into the merit of the suppliant, but mercy only looks to his unhappiness. True mercy does not judge, but feels ; does not discuss the occasion which presents itself, but seizes it.
When affection calls us, reason is silent. When Samuel wept over Saul it was by a feeling of pity, and not of approval i Samuel xv. David shed tears over his parricidal son, and although they were profitless, yet they were ; ; piotre. God the grace to serve Him without fear, far from 1 the tumults of the world from which ye are freed, j Happy those whom He has hidden in His tabernacle j in the day of evil men ; they shall trust in the shadow 1 of His wings until the iniquity be overpast As for I me, poor, unhappy, and miserable, labour is my! I seem to be as a little unfledged bird j almost constantly out of the shelter of its nest, ex- i posed to wind and tempest.
I am troubled, and I I stagger like a drunken man, and my whole conscience j is gnawed with care. Pity me, then ; for although S I do not merit pity I need it, as I have said. That I have not come to you as you commanded has been caused not by my sloth, but by a graver reason. We are await- ing it still. What the writings were, which you had before ordered to be prepared for you [otherwise, for us] and now ask for, I am absolutely ignorant, and, therefore, I have done nothing.
For I do not remember to have written any book on morals which I should think worthy of the attention of your Excellency. Some of the brethren have drawn up in their own way certain fragments of my instructions as they have heard them. Of whom one is conveniently near to you, viz. Yet if your occupation would leave you the time, and you should think fit to pay to your humble sons the visit which you promised, and which they have been expecting, I would do all in my power to give you satisfaction, if I have in my writings anything which could please you, or if I were able to compose any work which should seem worthy of you ; for I greatly esteem your high re- putation, I respect that care and zeal about holy things which I have heard of in you, and I should regard myself as very happy if these unpolished writings, which are a part of my duty, should be in any respect agreeable to you.
Even if I should give myself to you entirely that would be too little a thing still in my eyes, to have recompensed towards you even the half of the kindly feeling which you express towards my humility. I congratulate myself, indeed, on the honour which you have done me; but my joy, I confess, is tempered by the thought that it is not anything I have accomplished, but only an opinion of my merit which has brought me this favour.
I Digitized by LETTER VI 35 should be greatly ashamed to permit myself in vain complacency when I feel assured that what is loved or respected in me is not, indeed, what I am, but what I am thought to be ; for when I am thus loved it is not then I that am loved, but something in me, I know not what, and which is not me, is loved in my stead. I say that I know not, but, to speak more truly, I know very well that it is nothing.
For what- ever is thought to exist, and does not, is nothing. The love and he who feels it is real enough, but the object of the love does not exist. That such should be capable of inspiring love is wonderful, but still more it is regrettable. It is from that we are able to feel whence and whither we go, what we have lost, what we find.
By remaining united to Him, who is the real Being, and who is always happy, we also shall attain a continued and happy existence. By remaining united to Him, I said; that is, not only by knowledge, but by love. For certain of the sons of Adam when they had known God, glorified Him not as God, nor were thankful, but became vain in their imagina- tions Rom. Rightly, then, were their foolish hearts darkened, because since they recognised the truth and despised it, they were justly punished for their fault by losing the power to recognise it.
And what is more vain than to. What is more just than that the power to recognise the truth should be withdrawn from those who have despised it, and that those who did not glorify the Digitized by 36 S. Thus the love of vanity is the contempt of truth, and the contempt of truth the cause of our blindness. And because they did not like, he says, to retain God in their knowledge, He gave them over unto a reprobate mind Rom.
From this blindness, then, it follows that we frequently love and approve that which is not for that which is; since while we are in this body we are wandering from Him who is the Fulness of Existence. And what is man, O God, except that Thou hast taken knowledge of Him? If the know- ledge of God is the cause that man is anything, the want of this makes him nothing. But He who calls those things which are not as though they were, pitying those reduced in a manner to nothing, and not yet able to contemplate in its reality, and to embrace by love that hidden manna, concerning which the Apostle says: Your life is hidden with Christ in God Cor.
But in the meantime He has given us to taste it by faith and to seek for by strong desire. By these two we are brought for the second time from not being, to begin to be that His new creature, which one day shall pass into a perfect man, into the measure of the stature of the fulness of Christ. That, without doubt, shall take place, when righteousness shall be turned into judgment, that is, faith into knowledge, the righteousness which is of faith into the righteousness of full knowledge, and also the hope of this state of exile shall be changed into the fulness of love. For if faith and love begin during the exile, knowledge and love render perfect those in the Presence of God.
Knowledge then is the fruit of faith, perfect charity of hope. In the meantime the just lives by faith Hab. Thus understanding and love, that is, the knowledge of and delight in the truth, are, perhaps, as it were, the two arms of the soul, with which it embraces and comprehends with all saints the length and breadth, the height and depth, that is the eternity, the love, the goodness, and the wisdom of God. And what are all these but Christ? When shall we see Him as He is? For the expectation of the creature waiteth for the revelation of the sons of God.
Letters of Ascent - Michael C Voigts - Häftad () | Bokus
For the creature was subjected unto vanity f not willingly Rom. It is that vanity diffused through all which makes us desire to be praised even when we are blameable, and not to be willing to praise those whom we know to be worthy of it. But this too is vain, that we, in our ignorance, frequently praise what is not, and are silent about what is. Digitized by 38 S. We praise falsely, and are foolishly pleased, so that they are vain who are praised, and they false who praise.
Some flatter and are deceptive, others praise what they think deserving, and are deceived ; others pride themselves in the commendations which are addressed to them, and are vain. The only wise man is he who says with the Apostle: For the present I have noted down these things too hastily because of this in not so finished a way , rather than dictated them for you, perhaps also at greater length than I should, but to the best of my poor ability.
But that my letter may finish at the point whence it began, I beg you not to be too credulous of uncertain rumour about me, which, as you know well, is accustomed to be wrong both in giving praise and in attaching blame. Be so kind, if you please, as to weigh your praises, and examine with care how far your friendship for me and your favour are well-founded, thus they will be the more acceptable from my friend as they are fitted to my humble merit.
Thus when praise shall have pro- ceeded from grave judgment, and not from the error of the vulgar, if it is more moderate it will be at the same time more easy to bear. I assure you that what attaches me humble person as I am , to you is the zeal, industry, and sincerity with which you employ yourself, as they say, in the accomplishment of your charge in holy things. I send you the book which you desire to have in order to copy ; as for the other treatises of mine which you wish that I should send, they are but few, and contain nothing which I should think worthy of your attention, yet because I should prefer that my want of intelligence should be blamed rather than my goodwill, and I would rather endanger my inexperience than my obedience in your sight, be so good as to let me know by the present messenger which of my treatises you wish that I should send you, so that I may ask for them again from those persons to whom they have been lent, and send them wherever you shall direct.
That you may know what you wish for, I may say that I have written a little book on Humility, four Homilies on the Praises of the Virgin Mother for the little book has this title , upon that passage of S. Luke where it is said the Angel Gabriel was sent S. Also an Apology dedicated to a certain friend of mine, in which I have treated of some of our observances, that is to say, those of Citeaux, and those of Cluny. I have also written a few Letters to various persons, and finally, there are some of my discourses which the brethren who heard them have reproduced in their own words and keep them in their hands.
Would that any of the simple productions of my humble powers might be of any service to you, but I do not dare to expect it. My heart was, indeed, prepared to obey ; not so my body. It was burned up by the heats of an acute and violent fever, and exhausted by sweats, so that it was too weak to carry out the impulse of the spirit. I wished, then, to go, but my good will was hindered by the obstacle which I have mentioned.
Whether this was truly so, let my friends themselves judge, who, disregarding every excuse that I can make, avail themselves of the bonds of obedience to my superiors to draw me out of my cloister into cities. I beg them to remark that this reason is not a pretext of my own invention, but a cause of much suffering to me ; that they may thus learn that no project can prevail against the will of God. I have washed my feet, how shall I defile them? But now let them either object to or acquiesce in the ruling of Providence, for it is that which has brought about, that even if I wish to go forth, I am not in health to do so.
But the cause is great, they say, the necessity weighty. They must, then, have recourse to some one suitable to settle great matters. Futhermore, whether the matters are great or small, to which they so earnestly invite me, they are not my concern. Now, I inquire, Are the matters easy or difficult which you are so anxious to lay upon your friend, to the troubling of his peace? If easy, they can be settled without me ; if difficult, they cannot be dealt with by me, unless, perhaps, I am so estimated as to be thought capable of doing what no one else can do, and for whom great and impossible affairs are to be reserved.
But if it be so, O Lord my God, how are Thy designs so frustrated in me only? But you know I say it to you, my father that so far from feeling angry, I am pre- pared to keep your commands. But it will be a mark of your indulgence to spare me whenever you find it possible to do so. Digitized by 42 S. The report of your conduct has spread far and wide, and has given to those whom it has reached an odour of great sweetness. The love of riches is extinct ; what sweetness results!
All recognise you for a truly wise man, who has trodden under foot the great enemy with true wisdom ; and this is most worthy of your name and of your priesthood. It was fitting that your special philosophy should shine forth by such a proof, and that you should crown all your distinguished learning by such a completion. That is the true and unquestionable wisdom which contemns filthy lucre and judges it a thing unworthy [that philosophy should] dwell under the same roof as the service of idols. That the Magister Gilbert should become a bishop was not a great thing ; but that a Bishop of London should embrace a life of poverty, that is, indeed, grand.
For the greatness of the dignity could not add glory to your name ; but the humility of poverty has highly exalted it. To bear poverty with an equal mind, that is the virtue of patience ; to seek it of one's own accord is the height of wisdom. Unless that clear reason sees nothing to be wondered at in the fact that a wise man acts wisely ; and he is wise who having acquired all the science of the learned of this world, and having great enjoyment in acquiring them, has studied all the Scriptures so as to make their meaning new again. You have dispersed, you have given to the poor, but money.
But what is money to that righteousness which you have gained for it? His righteousness, it is said, endureth for ever Ps. Is it so with money? Then it is a desirable and honourable exchange to give that which passes away for that which endures. May it be granted to you always so to purchase, O, admirable and praiseworthy Magister! It remains that your noble beginning should attain an ending worthy of it ; and the tail of the victim be joined to the head.
I have gladly received your benedic- tion, which the perfectness of your virtue renders the more precious to me. The bearer of this letter, though exceedingly respectable for his own sake, I desire to commend for my sake also, to your Great- ness. He is exceedingly dear to me for his good- ness and piety. Digitized by 44 S. I am glad to believe that your election, which I have heard was effected with so complete an assent both of the clergy and people, was from God.
I congratulate you on His grace, and I do not speak of your merits, since we ought not to render to you excessive praise, but to recognise that, not because of works of righteousness which you have done, but according to His mercy He has done this for you. If you which may God forbid! But if you acknowledge it to be of grace, see that you receive it not in vain. Make your actions and your desires good, and your ministry holy ; and if sanctity of life has not preceded, let it at least follow your elevation. Then I shall acknowledge that you have been pre- vented with the blessings of grace, and shall hope that after these you will receive still better graces.
Charity gives me boldness, my very dear friend, to speak to you with great confidence. The episcopal l , seat which you have lately obtained requires a man of many merits ; and I see with grief none of these in you, or at least not sufficient, to have preceded your elevation. For your mode of life and your past occupations seem in nowise to have been be- fitting the episcopal office. Would you say, Is not God able of this stone to raise up a son of Abraham? Is not God able to bring about that the good works which ought to have gone before my episcopate may follow it?
Certainly He is, and I desire nothing better than this, if it should be so. I know not why, but that sudden change wrought by the right hand of the Highest will please me more than if the merits of your former life pleaded for you. Then I could say, This is the Lord's doing; it is marvellous in our eyes Ps. So I have known many others who have been usefully raised to the Episcopate, from the habits and pursuits of secular life.
How many times it has been the case that where sin abounded, grace also did much more abound? So then, my dear friend, encouraged by these examples and others like them, gird up your loins, and make your actions and pursuits henceforth good ; let your latest actions make the old forgotten, and the correction of your mature life blot out the demerits of your youth.
Take care to imitate Paul in honouring your ministry. You will render it honourable by gravity of manners, by wise plans, by honourable actions. It is these which most ennoble and adorn the Episcopal office. For in this you will approve I yourself a good man if you have the testimony of the good. I commend to your piety my poor brethren who are in your diocese, especially those of Bonne- mont, in the Alps, and of Hautecombe.
How much I sympathize with your trouble only He knows who bore the griefs of all in His own body. How willingly would I advise you if I knew what to say, or help you if I were able, as efficaciously as I would wish that He who knows and can do all things should advise and assist me in all my necessi- ties. If brother Drogo had consulted me about leaving your house I should by no means have agreed with him ; and now that he has left, if he were to apply to enter into mine I should not receive him.
All that I was able to do in those circum- stances I have done for you, and have written, as you know, to the abbot who has received him. After this, reverend father, what is there more that I am able to do on your behalf? And as regards yourself, your Holiness knows well with me that men are - accustomed to be perfected not only in hope, but also to glory in tribulation.
The Scripture consoles them, saying: The furnace proveth the potters vessels, and temptation the righteous man Ecclus. Yet none the less ought we to sympathize with our friends whom we see placed in care and grief ; because we do not know what will be the issue of Digitized by 48 S. In order, then, that this dreadful tempest may not submerge you, nor the frightful abyss swallow you up, and the unfathomable pit shut her mouth upon you, employ all the efforts of your prudence not to be overcome of evil, but to overcome evil with good. You will overcome if you fix solidly your hope in God, and wait patiently the issue of the affair.
If that monk shall return to a sense of his duty, whether for fear of you, or because of his own painful condition, well and good ; but if not, it is good for you to humble yourself under the mighty f hand of God, nor to wish uselessly to resist His j supreme ordering ; because if it is of God it cannot I be undone. You should rather endeavour to repress i the sparkles of your indignation, however just, by a ; reflection which a certain saint is said in a similar case to have uttered.
For when one of my brethren, not only a professed religious, but also nearly akin to me, 1 was received and retained at Cluny against my will, I was afflicted, indeed, but Digitized by LETTER XII 49 endured it in silence, praying both for them that they might be willing to return the fugitive, and for him, that he might be willing of his own accord to return ; but if not, leaving the charge of my vengeance to Him who shall render judgment to the patient and contend in equity for the meek of the earth.
Please to warn brother Hugo, of Lausanne, with your own mouth, and as from me, not to believe every spirit, and not to be induced rashly to desert the certain for the uncertain. Let him remember that perseverance alone is always attacked by the devil, because it is the only virtue which has the assurance of being crowned. It will be safer for him simply to persevere in the vocation wherein he is called than to renounce it under the pretext of a life more perfect, at the risk of not being found equal to that which he had the presumption to attempt.
To Louis, the glorious King of France, Stephen, Abbot of Citeaux, and the whole assembly of the abbots and brethren of Citeaux, wish health, pros- perity, and peace in Christ Jesus. The King of heaven and earth has given you a kingdom on earth, and will bestow upon you one in heaven if you study to govern with justice and wisdom that which you have received. This is what we wish for you, and pray for on your behalf, that you may reign here faithfully, and there in happiness. But why do you of late put so many obstacles in the way of our prayers for you, which, if you recollect, you formerly with such humility requested?
With what confidence can we now presume to lift up our hands for you to the Spouse of the Church, while you so inconsiderately, and without the slightest cause as we think , afflict the Church? Grave indeed is the complaint she lays against you before her Spouse and Lord, that she finds you an opposer whom she accepted as a protector. Have you reflected whom you are thus attacking? That is what we have to say to you. Perhaps we have to say it with boldness, but at the same time in love ; and for your sake we pray you heartily, in the name of the friendship with which you have 1 Stephen, who was Bishop of Paris from 1 to The cause of these persecutions was the withdrawal of Stephen from the Court, and the liberty of the Church which he demanded.
Henry, Archbishop of Sens, had a similar difficulty, and for causes not unlike Letter The mind of the King was not induced to yield by this Letter, and the death of his son Philip, who was already associated with him as King, passed for a punishment from heaven for his obstinacy. Digitized by LETTER XII 5i honoured us, and of the brotherhood with which you deigned to associate yourself, but which you have now so grievously wounded, quickly to desist from so great a wrong ; otherwise, if you do not deign to listen to us, nor take any account of us whom you called brethren, who are your friends, and who pray daily for you and your children and realm, we are forced to say to you that, humble as we are, there is nothing which we are not prepared to do within the limits of our weakness for the Church of God, and for her minister, the venerable Bishop of Paris, our father and our friend.
He implores the help of poor religious against you, and begs us by the right of brotherhood 1 to write in his favour to the Lord Pope. But we judge that we ought first to com- mence by this letter to your royal Excellence, especially as the same Bishop pledges himself by the hand of all our Congregation to give every satisfaction provided that his goods, which have been unjustly taken away from him, be restored, which it seems to us justice itself requires ; in the meantime, we put off the sending of his petition.
And if God inspires you to lend an ear to our prayers, to follow our counsels, and to restore peace with your Bishop, or rather with God which we earnestly desire, we are prepared to come to you wherever you shall pleased to fix for the sake of arranging this affair ; but if it be otherwise, we shall be obliged to listen to the voice of our friend, and to render obedience to the priest of God. Digitized by 52 S.
He explains to the Pontiff the cause why the Bishop of Paris was unjustly oppressed by King Louis, The interdict of the bishops of France had put pressure upon him, and he had promised to make restitution, when the absolution of Honorius rendered him contumacious, and prevented his fulfilling his promise. It is superfluous to recall to you, very holy Father, the cause and order of a very afflicting history, and to linger over what you have already heard from the pious Bishop of Paris, and which must have profoundly affected your paternal heart.
Yet my testimony also ought not to be wanting to my brother and co-bishop ; what I have seen and heard respecting this matter, this I have undertaken to make you acquainted with in few words. When the before-mentioned Bishop had brought forward his complaint, which he did with great moderation, in our provincial assembly, where had gathered with our venerable metropolitan the Archbishop of Sens, all the bishops of the province, and certain religious also whom we had summoned, we determined to represent to the King, with all becoming humility, his unjust proceeding, and to beg that he would restore to the Bishop unjustly maltreated what had been taken from him ; but we obtained no satisfac- tion from him.
But almost in the same hour arrived your letter, ordering that the interdict over the royal domains should be raised, thus, unfortunately, strengthening the King in his evil doings, so that he did not perform at all what he had promised. Nevertheless, as he had given a fresh promise that he would do what we required, we presented ourselves on the day appointed.
We laboured for peace, and it did not come ; but in- stead of it worse confusion. The just as we consider interdict of the Bishop has been raised by your order, and as the fear of dis-. How long is this to be? Let the compassion of your piety be exercised in our behalf. Digitized by 54 S. He solicits the consent of Alexander, his bishop, to this, and begs him to sanction arrangements with the creditors of Philip.
He finishes by exhorting Alexander not to trust too much in the glory of the world. Your Philip, wishing to go to Jerusalem, has found his journey shortened, and has quickly reached the end that he desired. He has crossed speedily this great and wide sea, and after a prosperous voyage has now reached the desired shore, and anchored at length in the harbour of salvation. His feet stand already in the Courts of Jerusalem, and Him whom he had heard of in Ephrata he has found in the broad woods, and willingly worships in the place where his feet have stayed.
He has entered into the Holy City, and has obtained an heritage with those of whom it is rightly said: Now ye are no longer strangers and foreigners, but fellow-citizens with the saints and of the household of God Ephesians ii. He goes in and out with the saints, and is become as one of them, praising God and saying as they: He is be- come, therefore, not a curious spectator only, but a devoted inhabitant and an enrolled citizen of Jeru- salem ; but not the Jerusalem of this world with which is joined Mount Sinai, in Arabia, which is in bondage with her children, but of her who is above, who is free, and the mother of us all Gal.
And this, if you are willing to perceive it, is Clairvaux. This is Jerusalem, and is associated by a certain intuition of the spirit, by the entire devotion of the heart, and by conformity of daily life, with her which is in heaven. This shall be, as he pro- mises himself, his rest for ever. He has chosen her for his habitation, because with her is, although not yet the realisation, at least the expectation, of true peace of which it is said: The peace of God which passes all understanding Philip, iv.
But this is true happiness ; although he has received it from above, he desires to embrace it with your good permission, or rather he trusts that he has done this according to your wish, knowing that you are not ignorant of that sentence of the wise man, that a wise son is the glory of his father. Bernard always quotes this passage thus. In the Vulgatb it is, Films sapiens latificat patrem. Digitized by 56 S. And lastly, he entreats that the house which he has built for his mother upon Church land, with the ground which he has assigned there, may be preserved to his mother during her life.
Thus much with regard to Philip. I have thought well to add these few words for yourself, of my own accord, or rather at the inspira- tion of God, and venture to exhort you in all charity, not to look to the glory of the world which passeth away, and to lose that which abides eternally; not to love your riches more than yourself, nor for your- self, lest you lose yourself and them also.
Do not, while present prosperity smiles upon you, forget its certain end, lest adversity without end succeed it. Let not the joy of this present life hide from you the sorrow which it brings about, and brings about while it hides. Do not think death far off, so that it come upon you unprepared, and while in expecta- tion of long life it suddenly leaves you when ill-pre- pared, as it is written: When they say Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child f and they shall not escape 1 Thess.
He excuses himself and asks pardon for having admitted him. May God render to you the same mercy which you have shown towards your holy son Godwin. I know that at the news of his death you showed yourself unmindful of old complaints, and remem- bering only your friendship for him, behaved with kindness, not resentment, and putting aside the character of judge, showed yourself a father in circumstances that required it.
Therefore, you strove to render to him all the duties of charity and piety which a father ought to render to a son. What better, what more praiseworthy, what more worthy of yourself could you have done? But who believed this? Truly no one knows what is in man, except the spirit of man which is in him 1 Cor. Where is now that austerity, that severity, that indignation which tongue, eyes, and countenance were accustomed to display and terribly to pour upon him? Scarcely is the death of your son named to you than your fatherly bosom is moved. Suddenly all these sentiments which were adopted for a purpose, and therefore only for a time, disappeared, and those which were truly yours, 1 A monastery of the Benedictine Order on the river Scarpe two miles from Douai.
It dates from , and was at first named S. Digitized by 58 S. Therefore, in your pious mind, mercy and truth have met together, and because mercy has certainly prevailed over judgment, righteousness and peace have kissed each other Ps. For as far as I seem to be able to form an idea, I think I see what passed in your mind then, when truth, fired with zeal for justice, prepared to avenge the injury which it seemed to you had been done.
The sentiment of mercy which, after the example of Joseph, prudently dissimulated at first, yet not en- during longer to be concealed, and in this also like to Joseph Gen. Then from the pure and peaceful fountain of your heart poured forth like limpid streams such thoughts as these: What need have I to be angry?
After all, was not that man my son? And who can rage against his son? In with- drawing from me in body for a time, has he with- drawn equally from my heart, or can even death take him away from me? I am quite sure that neither distance of places, nor the absence, or even the death, of our bodies would be able to disjoin those whom one spirit animates, one affection binds together.
Finally, if the souls of the righteous are in the hand of God Wisd. Mine he was when living, mine he will be dead, and I shall recognize him as mine in the common fatherland. If there is any who is able to tear him from the Hands of God, then he may be able to separate him from me also. Thus your affection, father, has enabled you to make excuses for your son. But what has it said of me, or what satisfaction from me will be worthy of you, which you could impose for the great injury inflicted upon you, because when your son left you he was received by me? What can I say? If I should plead I have not received him would I were able to say so without sin it would be a falsehood.
If I should plead I received him, indeed, but with good reason, I should seem to wish to excuse myself, The safer way will be to answer, I did wrong. But how far did I do wrong? I do not say it by way of defence, but by whom would he not be received? Who, I say, would repel that good man from his door when he knocked, or expel him when once received?
But who knows if God did not wish to supply our need out of your abundance, so that He directed to us one of the many holy men who were then in great number in your house, for our con- Digitized by 6o S. Moreover, I did not make any solicita- tion to him beforehand.
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I did not gain him over by promises to desert you or to come to us. Quite on the contrary, God is my witness. I did not consent to receive him until he begged me to do so, until he knocked at my door and entreated to have it opened, until I had tried to send him back to you, but as he would not agree to that I at length yielded to his importunity. But if it is a fault that I received him, a monk, a stranger, alone, and received him in the way I did, it will not be unworthy of you to pardon such a fault, which was committed once only, for it is not lawful for you to deny forgiveness even to those who sin against you seventy times seven.
But yet I wish that you should know that I do not treat this matter lightly or negligently, and, on the contrary, that I cannot pardon myself for ever having offended your Reverence in any manner. I call God to witness that often I have in mind since I was not able to do it in body thrown myself at your feet as a suppliant, and I often see myself before you making apology on my knees.
Would that the Holy Spirit who perhaps inspired me with these feelings make you also feel with what tears and regrets worthy of pity I humble myself at this moment before your knees as if you were present. How many times with bare shoulders, and bearing the rods in my hands, prepared, as it were, to strike at your bidding ; I seek your pardon, and trembling wait for your forgiveness! I earnestly desire, my father, to learn from you, if it is not too painful for Digitized by LETTER XVI 61 you to write to me, that you receive my excuses, so that if they are sufficient I may be consoled by your indulgence, but if, on the contrary, I must be more humiliated as it is just that I may endeavour, whatever else I can do, to give you fuller satisfaction.
In the first place, do not wonder if titles of honour affright me, when I feel myself so unworthy of the honours themselves ; and if it is fitting that you should give them to me, it is not expedient for me to accept them. For if you think that you ought to observe that saying, In honour preferring one another Rom. Submit yourselves one to another in the fear of God Eph. Again, if you think that the declaration of the Rule is to be observed, "Let the younger honour their elders," 1 I remember what the Truth has ruled: The last shall be first, and the first last S.
Digitized by 62 S. Be then among them as one of them Ecclus. As much, then, as I am carried away by your compliments, so much am I restrained by the weight of these texts. But I should, perhaps, represent more truly what I feel if I say that he who exalts me really humiliates me ; and he who humiliates me, exalts.
You, therefore, rather depress me in heaping me with terms of honour, and exalt me by humbling. But that you may not humble so as to crush me, these and similar testimonies of the Truth console me, which wonderfully raise up those whom they make humble, instruct while they humiliate. Thus this same Hand that casts me down raises me up again and makes me sing with joy. This marvel the word of God, living and efficacious, produces.
This, that Word by which all things are done, gently and powerfully brings to pass ; this, in short, is the work of the easy yoke and light burden of Christ S. We cannot but wonder how light is the burden of Truth. Is not that truly light which does not burden, but relieves him who bears it? This weight was able to render fruitful the Virgin's womb, but not to burden it. This caught up Paul, though with weighty and corruptible body, into the third heaven. I seek in all things to find if possible something like to this weight which bears them who bear it, and I find nothing but the wings of birds which in any degree resembles it, for these in a certain singular manner render the body of birds at once more weighty and more easily moved.
Wonderful work of nature! Thus plainly in the wings is expressed the likeness of the burden of Christ, because they them- selves bear that by which they are borne. What shall I say of a chariot? This, too, increases the load of the horse by which it is drawn, but at the same time renders capable of being drawn a load which without it could not be moved. Load is added to load, yet the whole is lighter. See also how the Chariot of the Gospel comes to the weighty load of the Law, and helps to carry it on to per- fection, while decreasing the difficulty.
His word, it is said, runneth very swiftly Ps. His word, before known only in Judea, and not able, because of its weightiness, to extend beyond, which burdened and weighed down the hands of Moses himself, when lightened by Grace, and placed upon the wheels of the Gospel, ran swiftly over the whole 1 Gravidare ; gravare.
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Do you, therefore, my very dear friend, cease from overwhelming me rather than raising with undeserved honours ; otherwise you range yourself, though with a friendly intention, in the company of my enemies. These are they of whom I am in the habit of thus complaining to God alone in my prayers. Those who praised me were sworn against me Ps. To this, my complaint, I hear God soon replying, and bearing witness to the truth of my words: Truly they which bless thee lead thee into error Is.
But I ought to explain in what manner I understand these words, that it may not be thought I launch maledictions or imprecations against any of my adversaries. I pray, then, that whosoever think of me above that which they see in me or hear respecting me may be turned back, that is, return from the excessive praises which they have given me without knowing me. When they shall know better him whom they praise without measure, and consequently shall blush for their error, and for the ill service that they have rendered to their friend.
And in this way it is that I say, Turn back! I would wish to appear to them so vile and abject that they would be ashamed to have praised such a person, and should cease to bestow praises Digitized by LETTER XVI 65 so indiscreetly. Therefore, against panegyrists of each kind I am accustomed to strengthen myself with those two verses: But as to return to you I ought, according to the example of the Apostle, to rejoice with you only, and not to have dominion over your piety, and according to the word of God we have one Father only who is in heaven, and all we are brethren, I find myself obliged to repel from me with a shield of truth the lofty name of Lord and Father with which you have intended, I know well, to honour me, not to burden ; and in place of these I think it fitter that you should name me brother and fellow-servant, both because we have the same heritage, and because we are in the same condition, lest perchance if I should usurp to myself a title which belongs to God, I shall hear from Him: If I be a Father: It is very true, however, that if I do not wish to attribute to myself over you the authority of a father, I have all the feelings of one, nor is the love with which I embrace you less, I think, than that of a father or of a son.
Sufficient, then, on the subject of the titles which you give me. I wish to reply now to the rest of your letter. You complain that I do not come to see you. I could complain equally of you for the same reason, unless, indeed which you yourself do not deny , the will of God must be preferred to our feelings and E Digitized by 66 S.
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If it were otherwise, if it were not the work of Christ that was in question, would I suffer to be so far away from me a companion so dear and necessary to me, so obedient in labour, so persevering in studies, so useful in conference, so prompt in recollection? Blessed are we if we still remain thus until the end always and in everything, seeking not our own interests, but those of Jesus Christ. To his very dear son Rainald, Abbot of Foigny, Bernard, that God may give him the spirit of strength. You complain, my very dear son, of your many tribulations, and by your pious complaints you excite me also to complain, for I am not able to feel that you are sorrowing without sharing your sorrow, nor can I be otherwise than troubled and anxious when I hear of your troubles and anxieties.
But since I foresaw these very difficulties which you say have happened to you, and predicted them to you, if you remember — it seems to me that you ought to be better prepared to endure them, and to spare me vexation when you can. And although charity obliged me to send you, yet not being able to see you where you have been sent, I mourn you as if lost to me. When, then, besides this, you who ought to be the staff of my support, belabour me as it were with the rod of your faint- heartedness, you heap sorrow upon sorrow, and torment upon torment ; and if it is a mark of your filial affection towards me that you do not hide any of your difficulties from me, yet it is hard to add fresh trouble to one already burdened.
Why is it needful to occupy with fresh anxieties one already more than anxious enough, and to torture with sharper pains the bosom of a father, already wounded by the absence of his son? I have shared with you my weight of cares, as a son, as an intimate friend, as a trusty assistant ; but how do you help to bear your father's burden, if, instead of relieving me, you burden me still more?
You, indeed, are loaded, but I am not lightened of my load. For this burden is that of sick and weak souls. Those who are in health do not need to be carried, and are not, therefore, a burden. Whomsoever, then, of your brethren you shall find sad, mean- spirited, discontented, remember well that it is of these and for their sakes, you are father and abbot. In consoling, in exhorting, in reproving, you do your duty, you bear your burden ; and those whom you bear in order to cure, you will cure by bearing. But if any one is in such spiritual health that he Digitized by 68 S. Do not complain if you find more trials than consolations from those among whom you are.
You were sent to sustain and console others, because you are spiritually stronger and better able to bear than they, and because with the grace of God you are able to aid and sustain all without needing yourself to be aided and sustained by any. Finally, if the burden is great, so also is the reward ; but, on the other hand, the more assistance you receive, the more your own reward is diminished.
Choose, therefore ; if you prefer those who are for you a burden, your merit will be the greater ; but if, on the contrary, you prefer those who console you, you have no merit at all. The former are the source whence it arises for you ; the second as the abyss in which it is swallowed up ; for it is not doubtful that those who are partakers of the labour, will be also sharers of the reward. Don't have a Kindle? Try the Kindle edition and experience these great reading features: Share your thoughts with other customers. Write a customer review.
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