SAINT BERNARD

ON CONSIDERATION
TRANSLATED BY

GEORGE LEWIS
AUTHOR OF
c

M.A.

BALLIOL COLLEGE OXFORD: RECTOR OF 1COMB

AN OXFORD PARISH

PRIEST

OXFORD
AT THE CLARENDON PRESS
1908

6X

HENRY FROWDE,

M.A.

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH

NEW YORK AND TORONTO

HISTORICAL INTRODUCTION
ONLY some
six

years

had passed since the

death

of

Gregory VII when St. Bernard was bora (A.D. 1091), just two years before Anselm was consecrated Archbishop of Canterbury. The echoes of the thunders of the great reform
ing

Pope had scarce died away, and the memory of the uncompromising struggle between him and the Emperor

Henry IV was
direction the

still

fresh in the

minds of men.

Under

his

Church of

Rome

had taken enormous

strides

towards that absolutism and

universal

things temporal and spiritual, which

was

supremacy, both in to reach its climax

under Innocent III

(A.D.

was
the
R<

before or ever since. laps greater than ever

1198-1216), when papal power It was

rise

of the Crusades,

and of the
intellect

of the Military

of Europe was beginning s Orders. The popular story of the discovery of the original to n. manuscript of Justinian s famous Pandects, or digest of Roman
<

The

but the study of law was vigorously pursued, and the profession was one of great honour. Canon law received no less attention. The
is

law, in the ruins of Amalfi

civil

discredited,

vast materials, after twenty-four years

into a

labour,

were formed

body by Gratian, and published at Rome about 1 140. The study of this code became of course obligatory upon It produced a new class of legal prac ecclesiastical judges.
titioners, or

canonists

of

whom

a great

their brethren the civilians, their illustrations

1

number added, like and commentaries

I. p.

See Hallam, Literary History, vol.

62,

4
for

Historical Introduction
which the obscurity and discordance of many passages,
collection of canons, papal epistles, especially in Gratian s

more

From the of fathers, gave ample scope. the two that of law to canon of the Justinian, general analogy in a remarkable manner collateral and mutually became systems
and sentences
intertwined, the tribunals governed by either of
their rules of decision

them borrowing
*

from the other

in

cases where their

is silent or of dubious interpretation. peculiar jurisprudence

Pope Eugenius III was

work,
2

extremely

satisfied

with Gratian

and

is

said to have instituted the earliest academical

s

degrees for distinction in that branch of learning. St. Bernard feelings are clearly expressed in the De Consideratione.
It

was
a

a time,

too,

of

political

movement.

Arnold of

for his Brescia, disciple of Abelard, but more famous not in the reform Church, but only preached political heresy,

threw

Rome

into convulsions

by proclaiming (A.D. 1143)

Republic.
that

He

presumed
is

to quote the declaration of Christ,

;

His kingdom

not of this world

he boldly maintained
intrusted
to

that the

sword and the sceptre were

;

the

civil

magistrate

that temporal honours and possessions were law

;

in secular persons fully vested

that the abbots, the bishops,

and the Pope himself must renounce either their state or their salvation ; and that after the loss of their revenues, the
voluntary tithes and oblations of the faithful would indeed for luxury and avarice, but for a frugal
exercise of spiritual labours.
3

suffice,
life

not
the

in

The terror of successive popes,

he was hanged,
(A.D.
saint s

burnt,

and his ashes cast into the Tiber

1155) only two years after Bernard s death. The advice to the Pope more than once recalls the teaching,

tone,
1

and temper of Arnold.

2 Hallam, Middle Ages, p. 369. Mosheim, Cent. 3 Gibbon, Decline and Fall, ch. Ixix,

xii.

Historical Introduction

$
the

The Waldcnses and

right to preach

pleased,

claiming without commission, when, and where they and infected with Manichean errors, were already

the allied Albigenses,

traffic

sowing the seeds of the Reformation, and the popes, by the in indulgences, were contributing to the resources of

the revolt.

But

it is

Abelard

in

whom

centres so

much of the

intellectual

of the period, and for whom it is claimed that he the standard of impartial philosophy 1 He was almost planted the first who awakened mankind in the ages of darkness to a
interest
.

sympathy with

intellectual excellence.

His bold

theories, not

the less attractive perhaps for treading upon the bounds of

heresy, his imprudent vanity, that scorned the regularly acquired
reputation of older men, allured a multitude of disciples

who

would never have listened

to an ordinary teacher.

It is said that

2 twenty cardinals and fifty bishops had been among his hearers. The schools of Paris through his stimulus acquired some

thing of the character of a University,

and though his

life

may

have been

the shipwreck of genius, there are few lives of

men more interesting, or more diversified by success and adversity, by glory and humiliation, by the admiration of mankind and the persecution of enemies Such a man could
literary
.

hardly escape the fiery wrath of St. Bernard, who described him as with Arius disposing of the Trinity by degrees and measures, with Pelagius preferring free will to grace, and with

Nestorius dividing Christ

1

3
.

One

of the most
2

illustrious

of

Lecky, Rationalism in Europe, i. p. 48. For Abelard Lewes, Hi*t. of Philosophy,

Hallarn,
vol.
ii.

p.

Middle Ages. 13, sq., and

Uebcrweg, Hist, of Philosophy, vol. ii. p. 386-97 (translated by Professor Mr. Reginald Morris, Hodder and Stoughton, 1872), may be consulted.
Poole, in
his

Illustrations

the
r>f

//>/.

of Medieval Thought in the

Departments of Theology and Politics, strongly sides with Abelard against St. Bernard. On the other hand Cardinal Newman in his Rise and

6
Abelard
s

Historical Introduction
disciples

was Peter Lombard (died 1164), whose

Book of Sentences, a collection of propositions from the fathers, with no attempt at reconciling them, placed him at the head of
divines. Scholastic theology and scholastic philosophy were rapidly developing ; men were busy discussing the provinces of faith and reason, or venturing to attempt the solution, with the aid of Aristotle, of the insoluble in the

the scholastic

realms of metaphysics and Christian dogma. Amid all this manifold stir and activity St. Bernard was the

command

most commanding personality. He could create popes, and and lead councils His advice kings, by the nose.
*

was asked by the greatest persons in Church and State and he was even adored by the common people, who fancied that
;

he was an inspired man, and endowed with the

gifts

of healing.

So says
influence,

a writer

by no means disposed to exaggerate his * or gild the merit of his private character.
as

We
a

must accept him

in

quite

the eminent and governing

man
it

the Europe of his time

2

whose word

carried with

sovereign stress surpassing that of any other,

effectively

whose hand most

moulded

history.

And
on

there appears to be a general consensus that the treatise Consideration , brief though it be, is the greatest of St.
s literary efforts.
if

Bernard

Calvin declared that in

it

the author

spoke so sublimely as

Neander regarded it Mr. Cotter Morison describes quent popes.

he were the very truth speaking. as a mirror of humiliation to all subse

it

as his

great

work

his
:

follows

American admirer, Dr. Storrs, more in detail, as The book has remained from that day to this the
s

mirror of St. Bernard

thoughts concerning a true pastor of

iii.)

Progress of Universities (Historical Sketches, vol. criticism of the gifted Abelard .

1

has a pungent

Jortin, Part II. p. 294.

Storrs, p. 574.

Historical Introduction
Christendom.
his spirit
is

7
in
;

There
more

is

no single work of Bernard

which
none
in

clearly or

more

tranquilly revealed

which

is

a better memorial of him.

And

it

was written

what he himself styled the season of his misfortunes when the nations which had been recently thrilled with his eloquence, astounded by his amazing works, and pushed by his energy to
magnificent enterprise, were
tears,
I

stirred by griefs too deep for and hot with a rage that made the air like a fiery furnace. know of no one who could better have taken to himself the

ancient

he shall keep

words of Ps. xxvii. 5 and Ivii. I me secretly in his pavilion,

///

the

day of trouble

in

the covert

tabernacle shall he hide me.

Be

merciful unto me,

in thee
;

of his God, be

merciful unto

me

for my soul taketh refuge

yea, in the

shadow of
l

thy wings will

take refuge, until these calamities be

overpast?

Library and at English of St. Ber nard s little masterpiece has hitherto been published. For the suggestion that one might with advantage be offered
I

As

learn

on inquiry

at

the

Bodleian

the British

Museum, no

translation in

to

the public

am

indebted

to

my

esteemed diocesan,

Dr. Gibson,
gratefully to
to the

Lord Bishop of Gloucester.

unfailing kindness on this and other occasions

Dr. Sanday s I beg most

I must also acknowledge. express my gratitude Rev. P. H. Kempthorne (late Fellow of St. John s,

Cambridge), Rector of Wyck Risington, for favouring me with his opinion on some obscure passages. The text
that of I. G. Krabinger, Custodian of the Royal Readers interested in the career Munich, 1844. Library, of St. Bernard may be referred to Cotter Morison s Life and

adopted

is

Times (Macmillan, 1901), the Rev.

1

I.

W.

Sparrow

Lectures

Lecture* on St. Bernard at the Lowell Institute, Boston,

and

at the

Jo/ins Hopkins University, Baltimore, pp. 560-1.

Historical Introduction
late
is

(1895), and to the excellent little volume of the Dr. Eales (S.P.C.K.). Dr. Storrs book, quoted above,
a

on

much

larger scale.

the
is

Abbey now a penal

!

valued correspondent tells me that of Clairvaux, once the home of 700 Religious,
establishment, where

more than 1,000 con

victs
fallen

manufacture sheets, tissues, &c.

How

are the

mighty

GEORGE LEWIS.
ICOMB RECTORY,
February
8,

1908.

CONTENTS
HISTORICAL INTRODUCTION
3

CHRONOLOGY

10

ON

CONSIDERATION:

PROLOGUE

.11
13

BOOK
BOOK

II

36
.

BOOK

III

66
95
. .

BOOK IV
BOOK

.124

CHRONOLOGY
A.D.

1091. Birth of St. Bernard.

1113. Bernard enters Citeaux. 1115. Foundation of Clairvaux.

1

1 1

130. Election of Pope Innocent II. First encounter with Abelard. 40. Council of Sens.

1145. Pope Eugenius III. 1147. Second Crusade. 1148. Council of Rheims.

Errors of Gilbert of Poitiers

condemned.
1 1

49. Failure of the Crusade.

First

Book of the De

Consideratlone.

1150. Second Book.

1152. Third Book.

The two
1153. Death of

last

some

small time after

(Du

Pin).

St. Bernard.

PROLOGUE
1

AM
I

thinking,

Most Holy

Father,
delight,

Eugenius, of writing
or console you.

something which

may

edify,

But

when
and

would

fain

begin I experience a strange hesitation,

my words
me

falter, for

your Majesty and the love

issue conflicting orders.

have for

you, like rival

bids

commanders,

The one
Your con

advance, the other holds

me

in

check.

descension reconciles their differences, inasmuch as though

you might more

also yield.

fitly

enjoin a task, you beg of

me

a favour.

If then your Majesty unbends,

True, you sit Though you walk on the wings of the wind, you will never Love knows no lord it recognizes outstrip my affection. a son even in the robes of office. Love, by its very nature,
;

my modesty should surely What of that ? on Peter s seat.

lowly enough ; it needs no prompting to kindness, seeks no reward for obedience, sets no bounds to its respect. It is not so with some, not so but they are moved with fear or
is
:

avarice.

These
;

are they

who seem
one

to bless, but there

is evil

in their hearts

they
us.
I s

flatter to

s face,

but in the time of

need they desert

the truth, though

But charity never faileth. 1 To confess no longer act as a mother to you, I have
affection for you.
2

not lost a mother

were rooted

in

plucked out. you shall not leave

goest.
1 i

In days gone by you you are not so easily to be Ascend into heaven, or descend into the abyss,

my

very heart

me

I will

follow thee whithersoever thou

poor, I will love you

loved you
xiii. 8.
it

when you were

be remembered,

now
at

Cor.

Eugenius, Clairvaux.

will

had

been under

St.

Bernard

Prologue o
and poor.

that you are the father of both rich

For

if I

know
lost

you have not your poverty of spirit. you

well,

in

becoming the father of the poor

I to

am
you

sure that the change in your

:

circumstances has

come

it

has not been sought by

you

and

am no

less certain

that your promotion has left

you what you were before, though something be added thereto. I will, accordingly, admonish you, not as a schoolmaster, but
as a mother, at
all

events as one
foolish I

who
may

loves you.

Perhaps the
it

fonder
in

am, the

more

seem.

If so,
feel

will be

the eyes of

him who loves

not,

and does not

the power

of love.

BOOK
[Sx.
ing

BERNARD shows how unhappy

all

Pope must be

neglects himself and spends

his time in hearing

if he and decid

other

men

differences.

He

complains

of the great

number of causes brought

of the

many

into the ecclesiastical courts, and abuses prevailing there. The conduct of such

cases, he maintains, is more consistent with the secular than would not have Eugenius follow the ecclesiastical power.

He

the example of some of his predecessors, who were so im mersed in business that they found no time for contemplation.

He
(b.

would rather
went on

that the

Pope

imitated

Gregory the Great

about A. D. 550, d. A. D. 604), who,

quietly

when Rome was

Homilies on the

besieged,

working

at

his

Prophet Ezekicl. Things divine claim the first consideration. nature and connexion of the four primary virtues are discussed, and the book concludes with a severe censure of the unbecoming bickerings at the ecclesiastical bar, and an earnest exhortation to Eugenius to endeavour to bring about

The

reformation.]

CHAPTER
S/.

Reward sympathizes ivtt/j many cares

Well, then, where
shall
I

the

"Pope

in his

begin
is

prefer to begin
I

with your occupations, because it Share, chiefly share your sorrow.

in

these that
for
I

most
it

say,

take

for

granted that you have sorrow; otherwise I ought rather to

have said

sorrow
it.

since

where there
if

is

no sorrow one
grieve with you;

cannot share

Accordingly,

you

grieve, I

14
if

On
still

Consideration
and deeply, because
I

you do not,

I grieve,

know

that

member which is past feeling is all the farther from health, and that the sick man who is unconscious of his sickness is in
the

more dangerous condition. But God forbid that I should I know how keenly, have any such suspicion about you. not long ago, you used to enjoy the luxury of a quiet life.
the

you cannot once extinguish your regret for the pleasures so recently The fresh wound must be painful. The taken from you.
;

You

cannot so soon have changed your habits

all at

wound has

not already hardened, or in so short a time become

past feeling.

However

this

may

be, unless

you dissemble,
If

your daily losses are sufficient reason for continual grief.

I

am

not mistaken, you are reluctantly torn from the embraces

1 of your Rachel, and as often as that befalls you your sorrow But when does that not happen ? How must be renewed. How often do you move, often do you wish, and in vain ? How often do you attempt, and but not move forward ?

without result
in

strive,

and do not obtain

How

often are

and do not bring forth ? venture out to sea, you Just but drift away ? where you begin, there make an end ? 2 as you are beginning to grow, do they not cut you down ?
labour,

The
this
?

children have
is

come

to the birth/

saith
3

the prophet,

and there

not strength to bring forth.

better.

Do

you know
face,

No
4

one

You

are a

man of shameless

and
the

like the heifer,

Ephraim, have

learnt to love treading out

corn,

if,

with your consent, things go thus with you.

1 In the mystical writers Rachel and Leah respectively denote the con templative and the active life. * Or beginning to weave, cut your thread
.

3 4

Kings xix.

3.

Hos. x. II.

service, since

The treading God had forbidden

out the corn was an easy and luxurious

to muzzle the ox, while doing it. It us to His service.

pictures then the sweet gentle

ways by which God wins

Boot

/,

Chapter

17
who
you
is

God

forbid

This

is

the portion of him

I

given over

to a reprobate sense.

certainly long for

to

have peace
is

away from these, not in their company. I dread more for you than that peace.
such peace could ever be yours
?

There

nothing
if

Do

you wonder
if,

Yes,

I tell

you,

as mostly

happens, habit passes into heedlessness.

CHAPTER
The
2.

II

strength of evil custom

There is not trust your present feelings too much. in it but may by neglect process nothing so rooted in the heart If you neglect the old of time lose its force and vigour.

Do

wound

it

grows
it is

callous,

becomes
long
sity
;

incurable.

and in proportion as it loses feeling it In fact, severe unceasing pain cannot last

if

not got rid of

itself.

some other way,

a

it

must of neces
will either be

Beyond by some remedy, or it will end in Custom turns everything upside down. Give
relieved

be conquered by

doubt

it

stupefaction.
it

time,

and

what can
to use
?

resist

How

does not yield hardening bitterness they had formerly that the find many
its

effect

What

dreaded has unfortunately through use alone turned to sweet Hear how the just man laments over this : What ness ?
things

become
Israel

my soul refused At my food.

*

to

touch

first

are now through want something will seem to you

she was accustomed

would serve thus

and loved
it.

far

for she liked the service

to

it,

Pusey,

Minor Prophet*.

1 The proper idea not having been seized, the passage has Job. vi. 7. been given very differently by prior expositors; almost all of whom are, In our established text it at the same time, at variance with each other.

6
;

On Consideration
as time goes on, and you get used to it, you will of no such great importance ; a little later you will even unimportant a little later you will not think it
;

unbearable

judge
think

it

it

even that
little

little

later it will delight

you.

Thus

little

by

our hearts are hardened, and then

severe

we

loathe goodness.

Just so,

a speedy ending ensue.

3.

unceasing pain must, as I have said, have it will either be cured, or ; insensibility will

This

is

precisely

why

have always feared, and

still

fear,

that if you delay to apply the remedy, you will not endure the pain, and that you may thus incur the risk of being irrevocably
I am afraid, I say, lest, sur and hopelessly overwhelmed. rounded by occupations so numerous that you distrust your

power of getting through them, you may harden your forehead, and thus gradually in a measure strip yourself of the feeling of
a just
for

and

profitable sorrow.

It

would be

far

more prudent

you to even leave them for a time, than suffer yourself to be carried away by them, and certainly by degrees led whither Do you ask whither ? I reply, to a hard you would not.
heart.

Do

not further ask what that means

it,

if

greatly feared

it is

yours already.
at itself for

That

heart alone
its

you have not is hard

hardness.

which does not shudder

not feeling

Why

ask

me

heart cured

Ask Pharaoh. No one ever got his hard unless God haply took pity on him, and, accord
?

ing to the prophet,

occurs thus:
there
"Can

removed

his heart

of stone and gave him

any

taste in the

to touch are as

my

is unsavoury be eaten without salt? or is white of an egg ? The things that my soul refused sorrowful meat a mixt rendering from the different
"

that which

Latin copies ; and at the same time offering no meaning whatever. Good s Translation of the Book of Job, Notes, p. 70. Good renders A thing loathful to the taste of my soul, this alas ! is my sorrowful meat.

The R.
as

my

V., Margin, has, loathsome meat,

What

things

my

soul refused to touch these are

Book
a heart of llesh.
1

/,
then

Chapter
is

it

17
?

What

hard heart

It is a heart

which

moved

not torn by remorse, nor softened by affection, nor by entreaties which does not yield to threats, but is
is
;

hardened by scourges.
less in

It is ungrateful for kindnesses, faith

in

judgement, shameless in disgrace, without sense of fear in the midst of danger, inhuman in things human, heedless in things divine ; it forgets the
the present, does not look on to the future.
It
it

counsel, cruel

past, neglects
is

a heart

emptied of

all

the past except

the wrongs

has suffered,

which
future,

lets slip all the present,

which has no forecast of the

it,

no preparation to meet
its

unless perchance
that I

it

be with

a view to gratifying

malice.

And,

may

briefly

sum

up the mischief of this dreadful plague, it is a heart which neither fears God nor See whither these respects man.
accursed occupations can drag you at their heels, if, as you have begun, you continue to give yourself wholly to them, and leave nothing of yourself for You are wasting yourself. time and, if I may present myself to you in the character of
;

another Jethro, you, 2 like Moses, are spending yourself in this foolish labour over these which are nothing else but things torture of spirit, the of the enfeebling mind, the voiding of
grace.

For
?

the fruit of these things, what

is

it

but spiders

webs

CHAPTER
The
hearing
4.

III

rulers of the Church, ought not to he for ever

and deciding lawsuits

ing

till

Tell me, pray, what is the good of litigating from morn And would that evening, or of listening to litigants ?
unto the day were the
1

sufficient

evil

thereof!
a

The

nights are

Ezek. xxxvi. 26.

Exod.

xviii. 18.

SI.

LLKNAKL)

On Consideration

There is hardly enough time left to give the poor not free. body a little rest and satisfy the needs of nature once again up and to the strife. Day vomits forth lawsuits unto day, and
;
!

night declares evil unto night, until

breath in goodness, nor snatch a

it is

little

rest

not possible to take by way of change,

I

nor find even a few scattered intervals of leisure.

;

have no

doubt that you as well as I deplore these things but what is the good of that if you do not strive to amend them ? Still, until

you do amend them, I exhort you to go on ever deploring them, and not allow yourself to grow hardened in them through any familiarity with them or unremitting application
to them.

I have smitten them,

l

saith

God,

not grieved.

Have
it

nothing in

common

and they have with such persons.

Rather make

your care to appropriate both the feeling and

the words of the righteous

strength that I should endure

man who
?

says,
is

What

is

my
I

or

what

mine end, that

should be patient ? strength is not the strength of stones, Great is the virtue of patience ; nor is my flesh of brass. 2
but I could not wish for you patience in these things.
It is

My

sometimes more laudable to be impatient. You surely do not to whom Paul was the of those approve of patience people

wont
wise.

to say,
3

Ye
I

suffer fools gladly, seeing ye yourselves are

Unless

am
;

deceived, the Apostle spoke ironically,

not by

way of praise
who,
as

he

is

flouting the

tameness of certain

individuals,

it

were, put out their hands to the false

apostles by
selves
all
*

whom

most

they had been seduced, and allowed them patiently to be carried away by their teachers into

sorts of strange
if a

and corrupt doctrines.

And

so he adds,
4

For ye endure
not good,
1

man

bring you

into bondage.
free,

Patience

is

if,

when you may be

2

you allow yourself to

3

J er

3-

Job
4

vi.

II.

2 Cor. xi. 19.

Ibid. 20.

Book
become
a slave.
I

/,

Chapter Hi

19

would not have you disguise the slavery

though you know it not, you are daily brought. It is a sign of a heart waxed gross, that it does not feel its own continual vexation. Vexation causes a report to be under
into which,
1 stood/ saith one.

True

but only if

it

be not excessive.

For

does not cause the mischief to be understood, but to be despised. In fact, when the wicked man reaches
if
it

be,

it

clearly

the depths of wickedness, he despiseth

it.

Rouse

yourself,

therefore, and not only guard against, but dread, the yoke of the worst of all slaveries at this very moment threatening you,

nay rather already pressing with no light weight upon you. Are you therefore not a slave because you are the slave not of one
but of
all ?

There

is

no more disgraceful slavery, none worse,

;

than that of the Jews

chain, and everywhere displease

when
where

whithersoever they go they drag the their masters. Tell me, pray, are ever ever ever own. free, safe, you your Every
is

bustle, noise,

and confusion

everywhere the yoke of

your slavery galls you.

CHAPTER
What
service is
,

IV
^

worthy what unworthy of the

servants of

God

must not confront me with the Apostle s were free from all 1 made myself the bond saying, Though 8 That is far from being your case. Did he servant of all.
5.

And
*

you

Isa. xxviii. 19.

Vtxatio

ilat

intellectum amlitui.

K.V.

has,

It shall

be nought but terror to understand the message (or report). Chcyne translates the Hebrew, It shall be simply a terror to understand the
<

tidings.
a

AuditHs has the meaning refort

xviii. 3.

in St.
3
I

John
Cor.

xii.
ix.

38.
ly.

Prov.

20
by
this service

On Consideration
make himself
?

the slave of
full

men

in their acquisi

tion

of

filthy lucre

Did men

of ambition, avaricious,
all

simoniacal, sacrilegious, keepers of concubines, incestuous,

sorts of

human monsters such

all

as these,

come streaming

to

him from

over the world, so that by means of his apostolic

?

authority they might obtain, or retain, ecclesiastical distinctions

The
die

reason

why

the

man

to

whom

to live

was

Christ,

and

to

was gain

the reason

why

he made himself a bondservant

for Christ, not that he
not, therefore,

was
Paul
life

that he might gain the

more

might

increase the gains of avarice.

s

You must

make

for the great shrewdness, zeal, and love so free, a plea

of a slave which you lead.

How

much more worthy

for your
if

of your apostleship,
conscience,

how much more wholesome

fruitful for the

how much more

Church of God,

you would rather attend to his words elsewhere,

bought with a
price,

Ye

are
1

refuse to be

made

the servants of

men/

What
pontiff,
toil

is more servile and unworthy, specially of the chief than, I do not say every day, but almost every hour, to

we

such things, and for such people ? When, then, are ? to build up the our when teach to ? when to pray people
at
?

Church

when

to meditate in the law

know, of course,

that the palace every

day re-echoes with the sound of the laws, 2 but they are the laws of Justinian, not those of the Lord. Is See for yourself. to be ? that as it Surely, the law of
ought
is

the

Lord

undefiled,

converting souls.

But these

are not

so

much laws

as lawsuits

and sophistical arguments subverting

How is it then, pray tell me, that you the judgement. have the law of and bishop of souls can endure to shepherd
the

Lord

stand
?

to chatter

dumb before am mistaken

I

you, while these laws never cease if this perversity does not cause
it

you some anxiety.

1

suppose that sometimes

2

even makes you

3

Cor.

vi.

20.

See above, Hist. Introd.

Ps. xix. 7.

Book
cry to the

I,

Chapter iv
The wicked
l

21
have told

Lord with

the prophet,

me

tales, but not according to

Thy

law.

Go

then, and dare

to profess yourself a free man while you have this heavy load of inconsistency upon your shoulders, from which you cannot For if you have the power and not the will, so much escape.

the

more

are you the slave of this very perverse will of yours.

Is he not a slave

who

is

ruled by iniquity

He

is

the worst

of

all

slaves.

less

dishonour

What

your judgement there is being governed by a vice than by a man. difference docs it make whether you serve willingly or
Unless,
in

perchance, in

against your will

pitiable, slavery deliberately

For though compulsory slavery be more And sought is more lamentable.

you
wish

what,

say

you,

do

me

to

do

would

have you give yourself some respite from these occupations. I could more easily Impossible, you will perhaps reply;
bid farewell to the chair.
to break

A good

reply if I were urging you

to have

them
them.

off altogether,

and not rather

some

break

in

CHAPTER V
The Pope should not
affairs as
6.

be so absorbed in other
to

men

neglect himself

Let me then put before you

If you give
all

my
life

rejoinder,

and

offer

you
to

my
I

advice.

your

and
I

all

your wisdom

action,

and nothing
you not.
s

to consideration,
I

do

praise

you

in this

praise

suppose no one would

that hath
little

who

has heard

Solomon
\viM
.

words, Action

He
itself

business shall

become

certainly does not fare well unless

Kc<

-,

cxix. 85.

In*,

xxxviii. 25.

22

On

Consideration

preceded by consideration.
to other people, like
I

If you wish to belong altogether him who was made all things to all men, 1

your humanity, but only on condition that it be But how can it be complete if you yourself are left complete. So then, in order that your out ? You, too, are a man.
praise

humanity may be entire and complete,

receives
to the
all,

let

your bosom, which

find

room

for yourself also.

it

Otherwise, according
profit
a

word of the Lord, what does

you

if

you gain

the whole world and lose your

Wherefore, though that one take care are them. Why all you among you, possess How long will you are you alone defrauded of your reward ?
3 Will away and cometh not again ? the time never come when you will in turn receive yourself

own

self?

be

wind

that passeth

among

the rest
;

You

are a debtor both to the wise and to

the foolish

and are you the only one to whom you deny yourself? Wise and foolish, bond and free, rich and poor, male and female, old and young, cleric and layman, righteous

and wicked,
If he

all

alike
;

share in you,

all

drink at the public

?

fountain of your heart

is

and

will

you stand apart and thirst

cursed

who

impairs his inheritance,

it

what

are
all

we

to say
let

of him

who

strips

himself of

altogether

By

means

your waters stream down into the streets ; let men and flocks and herds drink thereof, nay let the servants of Abraham give
drink even to the camels
;

but

among
well.
4

drink of the water of your

saith the Scripture,

own

the rest do you yourself Let not a stranger ,

a stranger
?

drink thereat.

Are you

To
In
5
?

whom
short,

are

you not a stranger, if you are one to yourself

if a

man
I

So remember,

bad to himself, to whom is he good do not say always, I do not say often, but
is

at

least sometimes, to restore yourself to

1

yourself.
3

Among

the

Cor.

ix.
4

22.

St.

Matt. xvi. 26.

Ps. Ixxviii. 39.

Prov.

v. 17.

Ecclus. xiv. 5.

Booh
many, or
yourself.
at all

/,

Chapter v

23
make use of ? For

events after the many, do you also

I

Can
say,
I
I

make

more

liberal

concession to you

what

not according to say to spare you,

I suppose that in this respect

my

strict

judgement. even than the Apostle himself. More, then/ you reply, than But suppose the do not deny it. I I ought to be. matters the right one, it not, for I am Apostle s standard be l outline of timid confident you will not be satisfied with my
It is certainly more fitting more abound. your duty, but will I I should be too bold. that than that you should abound

am more

indulgent

also think

it

safer for

myself

in dealing

with your Majesty to

err on the side of timidity than of rashness. And perhaps this the Scripture is the way a wise man should be admonished if
is

to be fulfilled
2
.

Give

a wise

man

an opportunity and he

will be still wiser

CHAPTER

VI
concerns temporal

The administration ofjustice

governors rather than bishops

7.

Still

would have you hear what the Apostle thinks

Is
it

about this.
you,

so that there

is

not a wise

man among
s
?

And

he says, he adds,

who may judge between

*

brother and brother

to

say this to

move you

shame

those
4

who
So,

are of less account in the church, set

them

to judge.

according to the Apostle, apostolic

usurp a

man though you Hence

in
it is

are,

you
level

mean

office

unworthy of you, and descend to the

of those
1

who

are of less account.

that as bishop,
Latin a school

Or,

Instruction.

Infnrmator was
3
I

mediaeval

master.
I

rov. ix. 9.

Cor.

vi. 5.

Ibid. v. 4.

24

On Consideration
No
soldier of

instructing a bishop, the Apostle said,

God

l But I spare entangleth himself in the affairs of this life. For aim is not to but to you. my speak strongly, point out what is possible. Do you think the times would endure it, if,

when men

are wrangling over an earthly inheritance,

and are
in

clamouring for your judgement,

the words of your Lord,
2

you were to answer them

Men, who made

this

Me

a judge over

you ? on you
boor,

What
?

sort

of a judgement would
like

be pronounced

Something

What

says this ignorant

disregarding his primacy,

dishonouring the sovereign

And yet, I suppose, see, disparaging the apostolic dignity ? the critics could not point to a single instance of an apostle
sitting

as a judge of

tributor of lands.

men, a fixer of land-marks, or a dis In fact I read that the apostles stood to be

3 The time for judging judged, not that they sat to judge. will come ; it is not yet. Does the servant really degrade himself if he does not wish to be greater than his lord, or

the disciple

if

him, or a

son

he does not wish to be greater than he who sent if he does not overpass the bounds which
?

his fathers set

Who

made

Me

a judge

4
?

said our great

Lord and Master.

servant and disciple if

And

any wrong be done to the he does not judge all mankind ? In my

shall
it

opinion the

man who

thinks

unworthy of apostles or apostolic

men, to

whom

judgement over greater matters has been

com

mitted, to refrain from judging in these smaller ones, does not

poor earthly possessions, seeing that they shall judge heavenly things, and Your jurisdiction, therefore, is over criminal angels too ?
cases, not over property
1 ;

understand the relative value of things. not scorn to give judgement concerning

Why
men
s

should they

if
St.

indeed

it

is

for the former pur3

2 Tira.

ii.

4.
4

St.

Luke xii. 14. Luke xii. 14.

Acts

v.

27.

Book
pose, not for the

/,

Chapter vi

25

latter, that

you have received the keys of the

kingdom of heaven, which will, I presume, shut out men because they are transgressors, not because they are owners of That ye may know, our Lord says, that the property.

Son of
seems

Man

hath power on earth to forgive sins.

Which
is

to

you the greater dignity and power, that of forgiving

of dividing estates
?

sins, or that

The

truth

is

that there

no comparison between them. These lower earthly things have their own judges, the kings and princes of the earth.

Why
sickle

trespass on another
into

man

province
?

Why
that

put your

another

man

position

are unworthy,

such matters when

in your because to devote yourselves to you have enough to do with better is

harvest

Not

men

but

unworthy of you. Finally, where necessity requires, this is what the Apostle thinks If the world shall be judged by
you, are ye unworthy to judge the smallest matters
2
?

CHAPTER
and

VII

Nothing more deserving of consideration than

piety
8.

things eternal

But

it is

to turn aside to these matters

one thing now and then for some urgent reason it is another of ; your own

accord to apply yourself to them as if they were of such importance as to deserve the earnest attention of your exalted
rank.

Accordingly,

if I
all

wished to speak strongly, or with

that
is

perfect sincerity say

I

right,

should say

all

that

have said and a vast deal besides.

evil,"

But as things
that

are, for

the days are

1

it

is
2

enough now
i

you have been

3

St.

Matt.

ix. 6.

Cor.

vi. 2.

Epli. v.

i<V

26
admonished not
the active
life,

On Con side ratio?]

to give yourself up altogether, nor at
all

times, to

but to set apart

of your time for consideration.

to the necessity laid

some portion of your heart and But in saying this I have regard

ness
sity.

albeit there is

upon you, not to the claims of righteous no unrighteousness in yielding to neces

is

For

if

the fitting were possible, reason unanswerably

shows
under

that piety,
all

which

profitable for all things,

should

conceivable circumstances be distinctly preferred,

it

and that

ought, either alone or above

all

else,
?

to be stu
It is leaving

diously cultivated.

Do

you ask what piety

is tell

time for consideration.

I differ I

You may

perhaps

me

that herein

from him who defines piety as the worship of God do not really differ from him. If you well consider the point
will find that I

you

have expressed his meaning

I

in

my own

What is so essential to words, only partly, however, admit. the worship of God as the practice to which He exhorts in the psalm, Be still and see that I am God ? 2 This certainly
is

the

chief object

of consideration.
as

Is

anything,

in

all

respects,

so influential

consideration?

Does

it

not by

a kindly anticipation
itself, in a

create the

divisions of the

active life

has to
affairs

manner rehearsing and arranging beforehand what be done ? There must be consideration lest haply

may,
if

if precipitated,

which foreseen and premeditated might turn out well, be fraught with peril. I have no doubt,
you
will find that in

you

will recall the incidents,

law cases,

important business of various kinds, or in weighty delibera tions, you have yourself frequently had this sorrowful experi
ence.
that
is

First of

all,

consideration purifies the very fountain,

it

the mind, from which

springs.

Then

it

governs the

affections, directs our actions, corrects excesses, softens the

manners, adorns and regulates the

life,
2

and, lastly, bestows

Ps. xlvi. IO.

Job

xxviii. 28.

Booh

I,

Chapter vii
human
alike.

27
It is

the knowledge of things divine and

con

sideration that brings order out of disorder, puts in the links,

pulls things together, investigates mysteries, traces the truth,

weighs

probabilities,

consideration which arranges beforehand what

It is exposes shams and counterfeits. is to be done,

and ponders what

needing correction,
tion

is

may

accomplished, so that nothing faulty, or settle in the mind. It is considera

feels
felt

which
is

in

prosperity
it

the
;

sting

of adversity,
is

in

adversity

as though

not

the one

fortitude, the

other

is

prudence.

CHAPTER

VIII
virtues

The four primary

9. And herein you may observe a delightfully harmonious connexion between the virtues, and their dependence one upon another. In the present instance, for example, Prudence is

the mother of Fortitude, nor ought any deed of daring to be

called fortitude, but rather rashness, if
it

be not the child of

sits

prudence.

It

is

consideration,

too,

which

as

it

were

umpire of the strife between our pleasures and our necessities, settles the boundaries on either side, allotting and allowing to
the latter what
is

sufficient,

taking from the former what

is

excessive, and then from both fashioning a third virtue

as

known

Temperance.
is

For consideration deems the man who denies

himself what

who
only

necessary no less intemperate than the man to excess. indulges Temperance, therefore, consists not
in

cutting

down

superfluities, but in allowing

necessaries.

The

Apostle apj>ears merely the supporter of this \iew, but its author, for he teaches us that the care of our

to be not

28

On

Consideration
of
its

flesh is not perfected in the gratification

desires.

When
,

he says that the care of the flesh is not perfected , he checks in the gratification of its desires all excess ; when he adds he
*

does not exclude what

is

is

necessary.

therefore think there

good sense

in the definition
it

of Temperance given by the

writer who^tells us that

neither cuts off

what jsjaeccssary,
s

nor goes beyond

it.

This agrees with the philosopher

in all things.

maxim,
I

Moderation

o.

Now

as regards Justice,

which

is

one of the

four, is it

not certain that there must be previous consideration in order The mind must first that Justice may be a mental habit ?

upon itself in order that it may frame a rule of Justice, and not be inclined to do to another what it would not have
reflect

done to

itself,

nor refuse to another what

it

desires for

itself.

These two assuredly comprise the whole sphere of Justice. Permit me to point out to But Justice does not abide alone.
you the
beautifully
it

close

and harmonious connexion which

and Temperance, and between both these For if and the two former virtues. Prudence and Fortitude.
exists between
it

be a part of Justice to refrain from doing to another

to ourselves,
in

man
men

what we would not have done

2

and

if perfect

Justice,

as our

whatsoever
will

Lord says, consists we would they should do

doing to other

to us, neither of these

be possible unless the will

itself,

which

entirely deter

mines the nature of an action, be so ordered that it neither desires anything superfluous, nor superstitiously refuses any
thing necessary
;

and

this is the
is

work of Temperance.
it

In

a word, if Justice itself

to be just,

must be regulated by

Temperance.
man,
8

Be

not righteous over

much

saith the wise

showing us hereby that Justice without the curb and

Rom.
xiii.
2

14, apparently.
3

St.

Matt.

vii.

12.

Eccles. vii. 16.

Book
restraint

/,
is

Chapter viii

29

of Temperance

noteworthy that

Wisdom

itself

by no means to be approved. It is does not refuse the bridle of

Temperance,

for Paul, according to the

wisdom given

to

him by

God,
wise. 1

bids us not to be wiser than

we

ought, but to be soberly

But,

on the other hand, that Temperance cannot

shows us in the Gospel, dispense with Justice, our Lord when He rebukes the temperance of those who abstained that

There was temperance in they might seem to men to fast. not justice in the heart, because respect of food, but there was their aim was not to please God but to please men. Again, have either one or the other unless you have how can
you
Fortitude, since Fortitude, and no slight Fortitude,
if
is

required,

and what you decline, are to be confined to the narrow channel which lies between too little on the one

what you

desire,

side,

and too much on the other, so that the

will

may

be con
nicely

tent with that bare, unmixed, unalloyed,

consistent,

balanced, as

were neatly trimmed, moderation, which alone, we are agreed, partakes of the quality of virtue. ii. Tell me, pray, if you can, to which particularly of
it

these three virtues you think this middle place should be given, all that it seems to belong to each. which so borders

Arc
it

virtue

upon and the mean identical

all

If so, virtue would not

Is

be manifold, but

the virtues would be included in one.

not better to maintain that unless the

?

can be no virtue
is

and that

this

mean be kept there middle region of which we

marrow of all virtues, speak wherein they are so united that they must all seem to be one, all the more because by sharing in it they do not divide it, but it For example, is as an unbroken whole the property of each ?
in a

sense the very pith and

what

is

so characteristic of Justice as Moderation

if
xii.

This
it

is

so certain, that
1

Justice be tainted with excess,

a

clearly

Rom.

3.

St.

Matt.

vi.

16.

30

On

Consideration
;

does not give to every man his due yet this giving to every man his due is the very object of Justice. Again, what is

more
for

characteristic of Temperance, which is surely what it is no other reason than that it allows nothing immoderate ?
will,

But you

mean
all

is

no

less a

mark of Fortitude.

suppose, admit that the observance of the Is not Fortitude above

things necessary to put forth

tion

its power and rescue Modera from the assaults of vices which on every side try to

strangle it?

And

once

it

is

free,

is

it

not Fortitude that

makes
virtue
?

it

a solid foundation of goodness,

and the abode of

Fortitude.
stated

Justice, Temperance, Perhaps the difference between them may be thus Fortitude Justice is concerned with the affections
;

Therefore, to keep the

mean

is

makes Justice

efficacious;

possession as well as use are the

It remains for us to show that domain of Temperance. Prudence is not excluded from this communion of the virtues.

Is

it

not Prudence which

it

first

discovers and gives attention to

Moderation when

has been too long neglected and despised,

imprisoned as it were through the jealousy of the vices, and hidden out of sight in the darkness of inveterate habit ? Why
I tell you this ? Few pay attention to Prudence because few possess it. So Justice seeks, Prudence finds, Fortitude I do not propose to now dis frees, Temperance possesses.

do

cuss these virtues, but this

urging you to find

much

would say because

am

some time

for consideration, through

whose

kindly service these and such like truths receive the attention To bestow no labour in life on securing they deserve. leisure so pious and so profitable, is not this to lose life
itself?

Rook

/,

Chapter ix

31

CHAPTER
The
recent practice
corrected,
12.
entirely

IX

of the Tope to be gradually the old imitated

But suppose you were unexpectedly to devote yourself to this philosophy. Your predecessors were not
to

wont so

do

you

will be a nuisance to all the world, inas

;

much

as you are not walking in the footsteps of your fathers

is

and, what

more,

it

will

seem as though your conduct were

this,

designed to flout them.

the familiar proverb

Besides
the

you

will be a target for

man who does what nobody

;

else

does

is

a marvel to

everybody

it

will be hinted that

you

have a passion for admiration.

erate their excesses.
to the

And

or altogether, either correct the faults

you cannot all at once, of your critics or mod

will be able, according

After a time you

to

wisdom given

you by God,
s

little

by

little

and as oc

casion offers, to take the business in hand.

all

Meanwhile, by
;

means turn another man

badness to good account

this

Still, if we are to follow that which is good, you can do. not that which is new, there have not been wanting Roman pontiffs who found leisure in the midst of the weightiest

affairs.

When

the city

barbarians

was over the necks of the

was besieged, and the sword of the citizens, was Pope

Gregory thereby deterred from writing words of wisdom at his leisure ? At that very time, forsooth, as appears from his
preface,

expounded with no less diligence than elegance the concluding and most obscure portion of EzekieJ.

he

32

On Consideration

CHAPTER X
The shameless
trickery of advocates, judges^

and procurators
13.
prevail,

Very good

you
other

say,

but different customs

now
have

we
;

live

in

days,

and men

manners

changed
earth.

dangerous times are not only coming but have come.

Deceit, and guile, and violence have

grown strong upon the

a

Pettifoggers abound, a defender

of the right

is rare,

we dare not fail to everywhere the strong oppress the poor succour the oppressed, we cannot refuse justice to the sufferers.
;

Unless causes are pleaded, and both sides heard, how can judgement be given between the
parties.

My

reply

is

this

Let the causes be pleaded, but in the proper way. For the pre valent practice is most execrable, and such as does not become
even the forum,
let

alone the Church.

It is a

marvel to

me

your of advocates
1

how

religious ears
2

can bear to listen to the disputes

of

this

class,

and to their

battles

of words,

Honorius, Emperor of the West, at the request of African Councils,

defenders (defensores} of the Church, to appointed in A.D. 407 lay watch over its privileges and maintain its rights, so that the clergy should

not be obliged to appear personally in secular courts. (Robertson, Ch. In Rome, beginning with Innocent I (A.D. 402Hist, vol. i. p. 573.)

417) the Defenders became by the time of Gregory the Great a regular order of officers whose duties were (i) to defend Church interests generally,
(ii)

to take care of alms left for the poor,

for

(iii)

to go to help applicants

from a distance

officers,

belonging to St. each with his

clerics,
i.

Papal protection, (iv) to look after outlying estates At that time there were seven such Peter s patrimony.

own

region.

They were

usually laymen, but

some

times

and held a
p. 33.)

sort

of

ecclesiastical position.

(Diet, of Christian

Antiq. vol.
2

Advocates, Defenders, or
sixth

Vicedomini
centuries.

(French

Vidames) arose
in

in

Gaul during the

and seventh

Except

name they bore

Book
which
avail

/,

Chapter

.v

3 3

more

to the subversion of the truth than

to its

discovery.

Correct the corrupt custom, cut off the tongues

close the deceitful lips.
lies
;

that speak vanity,

who have

taught their tongue to utter

in

These are they they are clever in

withstanding justice, learned

are wise to

defending falsehood.

They
are

do

evil,

eloquent to assail the truth.

These

they
facts,

who

venture to instruct their teachers,

who

invent their

obstruct the

blackmail the innocent, destroy the simplicity of truth, ways of judgement. Nothing so easily brings

virtue to light as a brief

and simple

narrative.

So

then,

when

cases must

come

before you

come

should like

they need not by any means all to decide them with care, but sum you

marily, and so cut short these dilatory adjournments which mean nothing but the hunting of the prey. Let the cause of

the

widow come unto who hath nothing to

many other causes
what need
is

you, the cause of the poor, and of

give.

him

You

will be

able to

hand over

to various persons to dispose of; the vast

majority you will not

deem even worthy of

a hearing.

For
sins

there to admit to your presence

defenders

men whose

of the earlier ages. They defended the bishops and clergy against their rude and lawless neighbours, acted as secular judge, led the contingents to the army furnished by church
estates,

no resemblance to the

&c.

every church compulsory.

and
his

his

Charlemagne made the appointment of such a champion for Tire champion was usually a powerful layman, reward was the use of land belonging to the church and adjacent to

The advocates gradually became tyrants instead of protectors, neglected their duty, usurped the right of nominating to the church or abbey, made the office hereditary, and treated the property of the Church
own.
as
if
it

were their own.

,

their

defenders

who

of defending them. early as the Council of Beccanceld (A. 0.696) and Clovesho, most prob In St. Bernard s time ably Clifl-at-Hoe near Rochester (A.D. 803).
(A.D. 1148) the Council of Rhcims dealt with the subject Canon. Robertson, Ch. ////. Diet, of Christ. Antiq., &c.
,

The monasteries were especially oppressed by often paid largely to the sovereign for the privilege Councils in Kngland restricted these usurpations as

in

its

<ixth

IT.

II

kNAkl)

34

On

Consideration

So gigantic is the impudence clearly go before to judgement ? of some men, that though their causes bear on their very face the swarming scabs of ambition, they do not blush to demand
a hearing, thus revealing themselves to the consciences of the

multitude, a tribunal before

which they would,

as in the judge

ment of even

their

own

conscience, be confounded.
;

There was

no one to check their effrontery so the numbers grew, and they lost all sense of shame. But, oddly enough, a vicious man does not shun the consciences of other vicious men, and

where

all

are filthy, the stench of one is hardly noticed.

For

instance,

when did an

avaricious

man

ever blush for another

avaricious man, the unclean for the unclean, the luxurious for

the luxurious

The Church

is full

of ambitious men

the time

has gone by for being shocked ambition ; we think no more of

at
it

the enterprising efforts of

than a robber

cave thinks

of the spoils of the wayfarers.

CHAPTER
Such iniquitous greed
to

XI
be sternly rebuked

14. If you are a disciple of Christ, let your zeal kindle, let your authority arise against this impudence and widespread

pestilence.

Look

to your Master, see

as

He

says

Let my servant follow me.

words nor attends

prepare ears to hear, but a scourge

neither
sitting

He does, listen He does not He wherewith to smite.

what
1

utters

to them.

For he

is

not

to judge,

but pursuing to punish.

Nevertheless, he

plainly

indicts

the offenders

they had

made

the house of

prayer a place

of merchandise.
1

Do
xii.

you follow

His example.

St.

John

26.

Book
Let
traffickers
if

I,

Chapter xt

35-

of this description blush before your counten

if

ance,

possible;

that

may

not be,

let

them be

afraid.

(You
let

have the scourge in your hand. Let the money-changers fear ; let them not trust in their money, but distrust its

power

them hide

their

money from you because they know you

more ready to pour it out than to accept it. By earnestly and constantly acting thus you will gain many, because you will win over to more honourable pursuits those who follow
are
after filthy lucre,

and you

will preserve

many from even

there
is

daring

to attempt anything of the kind.

else.

And

There
I

will be a substantial

increase in

something the leisure time

which

am

urging you

to secure, for

you

will thus

redeem

not a few brief intervals to devote to leisurely consideration, sometimes by not hearing the business at all, on other occasions

by entrusting

it

to

some one

else.

When

you deem the

matter worthy to be heard by yourself, by judging the case on its merits will save both time and you expense. I am thinking

of adding a few remarks on this topic, but I prefer to do so at the Here let me end. I am beginning of another book.
afraid

you may not only find

my

matter unpleasant, but think

me

tedious.

C 2

BOOK
.

II

[Eugenius had delegated to St. Bernard the office of preach utter ing the Second Crusade (A. D. 1147), which ended in * Soon , says Mr. Cotter Morison and hopeless failure

from the broad (Life and Times of St. Bernard, p. 417), population of Europe, a murmur of wrath and reproach was heard, which, rising in every swelling volume, at last broke
into articulate utterance,

and thundered out the name

. .

"Bernard"

with every mark of anger and resentment. Bernard was accused and reviled as the author of the calamities which had
.

overtaken the Crusade.

he prophesy success

Why did he preach Why did Why did he work miracles to make
it ?

if this was to be the result ? In the opening it, the of this book Saint these answers portion questions and attempts to justify himself. He next points out the four subjects worthy of considera

men

join

tion

yourself*

things

beneath you,

things

around you,

things
is,

above you, and admonishes Eugenius to consider and, as to the dignity of his profession, -what he is.
is

who he

to reflect

whence he

is

descended, which

may

First, he serve to abate

his pride. His authority over all churches is for service, not for arbitrary dominion. If he grasps at civil and ecclesiastical

Secondly. Eugenius is supremacy, he deserves to lose both. not only supreme pastor over all the flocks, but likewise over all the Nevertheless, he must remember that the shepherds dignity which has been superadded to him has not been able
.

to divest him of his nature. Born a man, he is still a man, Draw the veil and ought to consider himself as a man. which covers you, disperse the clouds that environ you, and you will find yourself a poor, naked, wretched creature in a word, born in sin, with a short life abounding in miseries, and full of fears and complaints. Thirdly, Eugenius is to consider his manners and conduct, and, in conclusion, is exhorted to the pursuit of various virtues. Du Pin, &c.]

Book II, Chapter

37

CHAPTER
St.

Bernard

a/>o/og/zes

for the failure of the

Second Crusade
I.
I

remember, dear Eugenius, Father

in

God

and best of

men. the promise which

late

though

it

be. I

made, propose to redeem

if I

alas

too long ago.

Now,
I

my

pledge.

should
01

be ashamed of the delay

were conscious of carelessness

;

contempt. we have fallen on

life,

This

is

not the case

but, as

you yourself know,

evil

times

it

not to speak of our studies,

;

seemed as though our social was doomed to come to

a standstill it was as though the Lord, provoked by our sins, were almost judging the world before the time, with equity

indeed, but forgetful of his mercy.

people, nor

His own Name.

is

Do
!

He has not spared the they not say among the

And
no wonder.

peoples,

Where

their

God

The

sons of the Church, and they

lie

who

bear the Christian name,

prostrate in the desert, slain with the sword, or perished

with hunger.

Floods of

strife

have overwhelmed our

in

rulers,

and the Lord has made them to wander

there
is

the waste, where

no way. 2

Tribulation and misfortune are in their

ways, terror, sorrow, and confusion in the chambers of kings themselves. 3 Confusion dogs the footsteps of those that
of peace, that announce good things we promised good said and there is no peace peace and lo be It might things, supposed we had perplexity.
bring tidings
!

We

Ps. xlii. IO.

Ps. xiii. 3,

Vulg.

Isa. lix.

7.

Ps. cvii. 40. See also Sanday and Hcadlani,

Rom.

iii.
<

15-17.
Isa. Iii.

7.

38
therein

On
been
light

Consideration
rash.

or

We

certainly

ran

therein

not
s

as uncertainly, but at your

command,

nay, rather at

God
not

command

He
For

given through you. Why hath not beheld ? humbled our souls, and
in
all

then have

we

fasted, and
?

He knew

these things
is

His

fury

is

not turned from us, but

patiently,

His hand
doth

stretched out
to

stilJ.

How

meanwhile,

He

listen

the impious words of the blasphemous

them
the

He craftily led them out that He might slay Egyptians, J in the desert. all know that the judgements of

We

Lord

are true. 2

But

this

judgement

is

such a great deep

that I could almost justify myself for calling

is

him blessed who

not offended thereat.

2.
Still,

how

strange

it

is

that

men

are so rash as to dare

!

to reprehend

us

call to

what they cannot possibly comprehend Let mind the judgements of former times, which have

been since the world began, if haply we in them. For one spoke on this wise,

may

find consolation

I have

remembered
"

Lord, and have comforted myself. thy judgements of old, I of what speak everybody knew, and now nobody knows.
Forsooth
is

this is the

sometimes superfluous
to
a

way with the wit of man. Knowledge when we need it, we have it not.
:

Moses, when about

lead

the

people out of the land of

Egypt, promised them

better land.

Otherwise, had they

known

that land only,

He

led

them

out,

were they ever likely to follow him ? but when they were led out he did not lead
which he had promised. 4

them

into the land

Nor

can the sad

and unlooked-for issue be attributed to the rashness of the

leader.

He

did everything as the

Lord commanded,
was

the

Lord working with him, and

following.
1

confirming his work by signs

say,

But that people, you

2

stiff-necked, always
3

Ex. xxxii. 12.

4

Ps. xix. 9.

Ps. cxix. 52.

Deut. xxxii. 52, &c.

Book 77, Chapter

stubbornly opposing the

39
Moses.

Lord and
;

his servant

Well

but what are these ? Ask they were faithless and rebellious What need for me to say what they themselves con them.
fess
?

One
s

thing

do

say.

How

could they reach their

?

journey Was there ever a time

end

who were always

in their

turning back on the road

whole journey when they were But if they fell not in their heart turning back into Egypt ? and perished on account of their iniquity, can we wonder that
our contemporaries
experience
?

with the same conduct have the

their fall contrary to the
fall

same

But was

promises of

God And
3.

No, nor has the

of these

latter been.

For the

promises of

God

never prejudice the righteousness of

I

God.

something else

wish to say.
] :

for

the other tribes gird themselves Benjamin hath sinned In fact He vengeance, and not without God s approval.

So they fight, himself appointed the leader of the army. the better the force and on both on cause, and, stronger relying
what
in
is

more, on the divine favour.

But how

terrible is

God

avengers of wickedness gave their backs to the accursed, and the many But they return to the Lord, and the fled before the few.
!

His purposes towards

the children of

men

The

Lord
are

them go up. 3 They go up afresh, and again they So at first with God s favour, scattered and confounded.
bids
at

and then

righteous contest,

a s command, the righteous engage in But they and nevertheless are overcome. were found as superior in faith as they were inferior in the
fight.

God

What do
?

at

my exhortation

come
them

you suppose our forces would make of me if be over they were again to go up, and again Are they likely to listen to me if I were to advise
time to march, and resume the work
?

for the third

in

which once and again they have been frustrated

1

And

yet the

Judges

n.

2
fl,
P>.

Ixvi. =.

Judges xx. 28.

40
I

On Consideration
no account of their double disappointment, victorious. But we

Israelites, taking

obeyed for the third time, and were then

shall perhaps be asked,

How
?

are to

know
signs

that the

word has

gone forth from the Lord

What
is

we may
questions

believe
;

my modesty. Do you answer for and for me, yourself, according as you have heard and seen, all at or, events, according as God has given you inspiration.
I

you ? must spare

It

not

for

do you work, that me to answer these

4.

different

But you are, perhaps, wondering why I take this line, so from what I purposed. I do so, not because I have

forgotten
to

my

purpose, but because I do not consider

it

foreign

my

purpose.

If I remember, the subject of

to your Excellency

was

to be Consideration.

my discourse And certainly

the matter to which I have referred

much

consideration.

But

if great
is

is important and requires matters ought to be con

sidered by great men,

yourself,

who

so well qualified for the

?

work

as

who have no

equal upon earth

You

will, I

am

sure,

according to the wisdom and power given to you from above, deal with this matter. It is not consistent with my humility
to tell you that such and such things should be done. It is enough for me to have intimated that something ought to be done for the consolation of the Church, and to stop the mouth

of them that speak wickedly. Let these few remarks stand for my apology, so that whatever your conscience may tell you
about

me you may from my own lips know enough to excuse and me, yourself also. I cannot hope for this from those who

judge by results, but with you I am safe. The testimony of a man s conscience is his only perfect and complete excuse. To me it is a very small matter that I should be judged by those

who

call

good

evil

and
1

evil

and darkness for

light.

And
1

good, who put light for darkness if one of the two things must
20.

Isa. v.

Book II, Chapter

happen,
against
-

41
against us than

had rather
It is
I

that

men murmured

God.
a

good
gladly

for

me

if

He

condescends to use

shield.

welcome

the tongues that speak

me, and the poisoned darts of blasphemers, if only I do not refuse to be dishonoured they may not reach Him. Who can if be to the glory of God. violence not done only
against

give
I

me
is

the privilege of glorying thus,

For thy sake have

1

suffered

glory

reproach, shame hath covered my face ? to become a partner with Christ, who says,

My
the

reproaches of them that reproached thee have fallen upon me. 2 Now at last my pen shall return to its proper work, and my discourse go on its way to the goal we set before us.

CHAPTER

II

Consideration distinguished from Contemplation

5.

And

first

of

all

consider the word.

do not wish

it

to

be regarded as exactly synonymous with contemplation, because the latter is concerned with the certainty of things, the former

more

fitly

with their investigation.

Accordingly, contemplation
or as
is

may

be defined as

the soul s true unerring intuition,

the unhesitating apprehension of truth.

But consideration

thought earnestly directed to research, or the application of the

mind

to the search for truth

though

in

practice the

two terms

are indifferently used for one another.

1 I

-.

Uix.

7.

It.id.

v.

io.

42

On Consideration

CHAPTER
Consideration fourfold

III

(/) The Tope himself, below him, (3) things around him, (2) things (4) things above him

are, as

as regards the fruit of consideration, I think there they occur to me, four subjects worthy of your con sideration yourself, things below you, things around you,
6.

Now

and things above you.

yourself,
lest,

Let your consideration begin with while you neglect yourself, you waste your What does it profit you if you gain energies on other things. the whole world and lose your single self ? * Though you be
wise, you lack
yourself.

wisdom
far

But how

to yourself, if you do not belong to do you lack wisdom ? In my opinion,

all

altogether.

Though you know

mysteries,

though you

know

the breadth of the earth, the height of the heavens, the

depth of the sea, if you know not yourself, you will be like a man building without a foundation, and will succeed not in
rearing an edifice, but in

making

a ruin.

Whatever

structure

you wind.

raise outside yourself will be like a

The

wise

He, therefore, is man will be wise

heap of dust before the not wise who is not wise to himself.
to himself,

and

will first

of

all

drink of his
yourself
;

own

well.

Let, then, your consideration begin at

so, let
it

and not only

recall
it

end
and

there.
it

Whithersoever
bring with
it

it

may
fruit

roam,

to yourself,

will

the

of salvation.

To

yourself be

first,

to yourself be last.
all,

Copy
forth

the example of the Great Father of

who

both sends

His word and keeps it with Him. Consideration is let it so go if it goes forth, let it not go away your word
; ;

on that

it

go not out

let it
1

so go outside that

it

be not gone

St.

Matt. xvi. 26.

Book II, Chapter Hi

altogether.

43
1

In

winning salvation

let

no one be nearer and

dearer to you than the only one of your mother.

Think of
*

nothing contrary to your

I

own

salvation.
to

In saying

contrary

have said too

tion.

have said besides your salva ought Whatever offers itself to consideration, if it has not
little
;

some bearing on your own sahation. ought

to be rejected.

CHAPTER
The

IV

threefold Consideration leading to self- know

ledge.

Firstly,
consideration

What

the Pope is
falls

7.

And
if

this

of yourself

into

three

divisions,

you consider what, who, and what manner of The first refers to your nature, the second to man, you are. your person, and the third to your character. If, for example.
it

be

asked,

what?

a
?

man

who? pope

or

chief

pontiff;

what manner of man

tigation

kind, gentle, and so on.

The

inves

of the

first

of these may

be more the work

;

of a

philosopher than of an apostolic

man

still, in

the definition

of

man

as a rational mortal animal, there

if

is

something which
is

you may,
it

you choose, carefully ponder.

There

nothing

in
is

there contrary either to your profession or your rank, but

For if something which may contribute to your salvation. two attributes consider these together, rationality and you
mortality, you gather

good fruit the fact of your mortality humbles your reason, while your reason supports you under the
1

St.

Bernard

undefiled (or perfect)

is

perhaps has is but OIK-

in
;

mind Cant.
is

vi.

My

dove,

my
it

she

the only one of her mother; she

the choice one of her that bare her.

Symbolically, the
. .
.
*<

one dove
vacet.

the soul intent

upon the highest good Lapide, Commentary.

una

// Deo

See

44
either side.
tion,
it

On

Consideration
man
will not neglect

thought of your mortality, and a prudent

shall be dealt

If the point before us requires further considera

when we

pass the whole of our

with later on, perhaps more profitably, work under review.

CHAPTER V
Secondly,
8.

Who

the

Tope

is,

and whence he comes

are,
,

We
I

must next notice who you

origin

and what your origin

better-

was.

have used the word

it

but I think I had

pass that over and leave

that
it

to your perception.
for

This

do

say,

would be an unworthy thing

left,

perfection you have

lies

to

knowing the short of the stop perfection which

you,

Should you not blush to be a minnow among the whales when you remember that you were a whale among
before you.

the
it is

minnows

You

taken out of your hands, but you for it, and even affection. To keep
in the

have not forgotten your first profession ; still have some thought
it

in

view

will

not be

unprofitable

framing of your several commands, judge

ments, ordinances.

This consideration makes you a despiser

midst of honour.
;

of honour even
thing.

in the

And

that

is

a great

Lay

it

to heart

it is

your shield to protect you from

is

the arrow

Man

being in honour

without understanding
in

1
.

Say, therefore, to yourself, I was of low estate

the Lord.

the house of
I

What means
is

this, that,

poor and lowly though

was,

am

raised to rule over peoples

and kingdoms
I

Who
above
2
,

am

],

or what
r

my
I

father s house, that

said to

should

sit

dignitaries

He who

me,

Friend, go up higher
If I
a

surely trusts that

1

shall be a friend.

am
St.

found
Luke

less,

it

is

Ps. xlix. 13.

xiv. 10.

Book //, Chapter v

not indeed well with me.
cast

4f

He who has raised me up can also me down. Too late should I complain, Thou hast taken There must be no me up and dashed me to the ground.
1

is more cause for of your exalted rank, the the rank danger, anxiety manifests magnifies anxiety. The we wish at unless to heed us Let the friend this, give good

flattery

when

there

length with shame to take the lowest place.

CHAPTER
The zeal
9.

VI

befitting ecclesiastical rulers

We

observe

why

cannot disguise the fact that we must most carefully I it is that you have been set above other men.
it

certainly

do not think

is

that

you may exercise lordship over

them.
exalted,

For even the prophet, when he was in like manner was told to pluck up and to break down, to destroy
;

and

to

overthrow

to build,
it ?

and
Is
it

to plant

Which

of these

has the ring of

pride in

not more correct to say that

toil
?

the labourer s task typifies spiritual

And

if

we

are to

think highly of ourselves,

we should

perceive that a burden of

srmaI

is

laid

upon

us, not the privilege

;

of lordship bestowed.

am

not greater than the prophet

in
still

and

if

haply

am

his

no comparison between our authority, equal do you who teach to deserts. thus yourself, and Speak as one of the prophets. are others teach yourself. Suppose you
there
is

Is not that enough for you ? Yes, and more than enough. What is But by the grace of God you are what you are. than a more .ire a that ? are you prophet, Suppose you

prophet

? If you are wise you will be content with the For what is measure wherewith God hath measured to you.
1

Pt.

cii.

10.

Jer.

i.

IO.

4.6

On
is

Consideration
s

more

of

evil.

Learn by the prophet

example

to govern,

not so

much

for the purpose of

commanding
that, if

as of doing

what

the time requires.

Learn the lesson

you are to

do the

work of

The

Do
in

a prophet, what you want is not a sceptre, but a hoe. prophet does not rise to reign, but to root out the weeds. you not think that you, too, may find something to be done

your Master s field ? Yes, and plenty of it. The prophets have surely not been able to clean all the ground they left and your something for their sons, the apostles, to do
;

progenitors have

left

something for you.

Nor

will

you prove
something

equal to the whole task.

for your successor,

You

will assuredly leave

and he for others, and 50 on

to the end.

Accordingly, we

find that about the eleventh hour the labourers

were rebuked for idleness, and sent into the vineyard. Your the harvest told that the was were predecessors, apostles,
indeed plenteous, but the labourers were few
yourself the inheritance of your fathers.

V
if

Claim
you

for

For

are son,

then you are also the heir. 2 That you may prove yourself to be the heir, diligently watch, and forgo sluggish ease, lest to 3 standest thou here all the day idle ? you also it be said,

Why

ought you to be found dissolved in luxury, or proudly exhibiting yourself. The will of the testator
10.
less

Much

Need I say that if you bequeaths to you nothing like this. are content with its provisions you will inherit care and toil rather than glory and riches. Does Peter s chair flatter you ?
It
is

a watch-tower whence, in a word, you exercise super

;

vision

the very

name of bishop reminds you

fitting
it is

not of lordship,

but of duty.

How
all
all.

that you are set on high

where

you can view

things,

man

over
is

inasmuch as you are appointed watch In very truth the legitimate issue of that

prospect
1

not ease, but readiness for battle.

-

Where

ease

is

St. Matt. ix. 37.

Gal.

iv. 7.

St.

Matt. xx. 6,

Booh //, Chapter vi

47

And case is unlawful, what occasion is there for glorying ? out of the question when you are burdened with the constant care of all the churches. It must be so ; for what else did
the holy
4

ajx>stle

transmit to you

Such

as
I

have/ he says,
it is

give

thce.

What
happen

is

that?

One

thing

know

not

gold, nor silver, for he himself says, -Sil\er and gold I have2 not. If you to have them, use them not for

your

own
will

gratification, but to

meet the necessities of the time.

You
In
are

then be using them as though you used them not.

as

them^-Kes
neither

regards
;

man

spiritual

welfare,
is

good nor b^d

is

yet the

use

of them
is

they good, the

pose
gain

bad

anxiety about them

worse
that

the greed of

on the strength disgraceful. Suppose of some other plea you claim them, you cannot do so by may For the apostle could not give what he did apostolic right.
still

more

not himself possess.

as
I

What

have

said,

of the churches.

he had, that he gave the care, Did he bequeath to you

Not lording it over lordship over them ? Hear what he says, the charge allotted to you, but making yourselves example- to 3 the Hock. And do not suppose that the words were prompted
by humility only, and are not based on truth.
there
is

In the

Gospel

the

Lord

warning,

The

kings of the Gentiles

hau

lordship over them, and they that have authority over them are called Benefactors. * And then adds, But ye shall not

He

be so.

It

is

quite clear;

the

apostles

are

forbidden to

exercise lordship.
i

Go

heritage,

then, if you dare, and either, as a lord over God s assume the office of an apostle, or as an apostolic man

exercise lordship.

It is clear that If you are debarred both. to wish have both will lose both. You must you together, you
1

Act*,
4

iii.

6.

Ibid.

Pet. v. 3.
Ibid.

St.

Luke

xxii.

25

48

.On
;

Consideration

otherwise think yourself excepted from the number of those of whom God thus complains, They have reigned, but not by

Now if they have been princes, and I knew it not. to like to without have whereof glory, but reign God, you you let us give not before God. But if we the
me
1

uphold

prohibition,

heed to the commandment,

let

He that is
;

the greater

among

you,

him become
2

as the younger

and he that

is chief,
;

as he that
is

doth serve.
forbidden,

Here

is

the apostolic
;

pattern
latter

lordship
is

service is enjoined

and

mended by
sen eth.
3

the

example of the
but
I

com Lawgiver Himself, who

this

also

am in the midst of you as he that would think he has nothing whereof to glory when he bears the title by which the Lord of Glory distinguished Himself? Rightly doth Paul glory therein
immediately adds,

Who,

then,

when he

says,

Are they
I

servants of Christ?

so

am

I.

And
In
in

then he adds,

speak as one
in

beside himself, I

more.

labours

more abundantly,
in

prisons
oft.

more

abundantly,
!

stripes above measure,

deaths

Oh

splendid

If sovereignty does it not excel in glory ? the the must of is set before the saints glory, you, you pattern Does that seem to you glory of the apostles is your model. Oh that some one would give me the power of insignificant.?
service.
!

What

becoming
*

like the saints in glory

The
5

prophet cries aloud.

for

Thy

friends,

O
I

God,

are

too honourable

me,

their

sovereignty hath grown too strong.

The

apostle exclaims,

God

forbid that
6

should glory save in the cross of our

Lord

Jesus Christ.

12. I would have you always glory in this the best sort of glory, that which apostles and prophets chose for them In your abundant labours, in selves, and handed on to you.
1

Hos.
2

viii.

4.

St.

Luke

xxii. 26.

Ibid. 27.

Cor.

xi.

23.

Ps. cxxxix. 17.

Gal.

vi.

14.

Booh //, Chapter vi

the
cross

49
Happy
all.
1

of Christ,

recognize
I
it

your

inheritance.

was the man who could say, Here is glorying, but there is in
pride.

laboured

more than

no vanity, no softness, no

If the

man
there

shall receive
all,

more than
is

For every And if he laboured according to his work. still he did not do all that was to be done, and
alarms, the reward invites.

work

yet room.

Go

into your

Lord

s field,

and

diligently

consider the dense thicket of thorns and thistles which, accord ing to the ancient curse, covers the ground even to this day. Go out, I say, into the world ; for the field is the world, and
it is

into it, not as a given into your charge. lordly owner, but as a steward, that see and attend to that whereof you may
I

Go

you must give account. Go, of zealous care, and careful

bidden go into

zeal.

would say ; traverse it with steps For even they who were

all the world did not compass it with bodily And do you lift up as it presence, but with their forethought. were the eyes of your consideration, and see the lands, if they are not rather dry for burning than white for harvest.

How

what you took for the examine them carefully, prove to be

often will
briars
;

fruits

of the earth,
;

briars

you nay rather, not even

fruit trees
;

if

their only fruit

they are old and rotten trees, but certainly not is swine s food, acorns and husks.

How long

are they to

see them,

will

cumber the ground ? If you go out, and clearly you not be ashamed that your axe is idle?

Will you not be ashamed to have had the apostolic sickle put into your hand for nothing ?
13.

Once upon
;

a time the patriarch Isaac

first

had gone
;

into

this field

it

was when Rebecca

met him

and, in the

words of

Scripture,

to meditate,
tion should
1

he had gone out to meditate. 2 He went must In your case medita you go to extirpate.

already have led the

way

the time for acting

2

is

Cor. xv. io.

Gen. xxiv. 63.

ST.

BERNARD

5o
at

On
If you

Consideration
begin to hesitate,
1

hand.

now

it

will be

too

late.

According down, and estimated the work, gauged your

your wisdom, ascertained the
calculated the cost of virtue.
is still

to the Saviour s counsel,

you should have

strength,

first sat

relative

value

of things,

weighed and

Come

then, reckon that there

time for casting up the account, although the time for If you have given your meditation on the plan has gone by.

must now give your tongue and hand Gird on your sword, the sword of the Spirit, which as well. 2 is the word of God. Glorify your right hand and arm
heart to the work, you

by taking vengeance upon nations, by rebuking peoples, by their nobles with fetters binding their kings with chains, and
of
If you do these things, you honour both your That is no ordinary and ministry yourself the minister. In virtue of it you drive out evil beasts from
iron.

sovereignty.

your borders, so that your flocks

pastures.

may be

safely led into their

it

You

will vanquish the wolves, but not lord

over

the sheep, the care of which you of course undertook that you If you have well might feed them, not oppress them.

considered
duty.

who you
if

are,

Moreover,

you are not ignorant that this is your 3 you know and do not, it is sin to you.
the servant
shall

You have

not forgotten the passage,

who knew

be beaten and did unworthy things, 4 wont were and The with many stiipes. apostles prophets not in brave were to do as I suggest. war, voluptuaries They
his master s will,

robed in

silk.

as they did.

If you are a son of apostles and prophets, do Prove the nobility of your descent by conduct
the only source of their
nobility

such as theirs;

was the

and the fortitude of their ingenuousness of their character,

faith.
1

Through
Luke
xiv. 28.

this

they
2 4

conquered
vi.

kingdoms,
3

wrought
iv.

St.

Eph.

17.

St.

James

17.

St.

Luke

xii.

47.

Book II, Chapter vi

righteousness, gained promises in return.
1

5-1

Here

is

the con

veyance of the inheritance of your fathers I have put it before Be you, and in it you may see the portion which falls to you.
:

clad with fortitude, and the inheritance

is

yours.

Have

faith,

have wisdom, but the wisdom of the saints, which is the fear of the Lord, and you have what belongs to you. The whole
ancestral estate
estate.
is

yours by clear right.

is

Virtue

is

the richest the

Humility

good

estate

founded

thereon
in

whole

spiritual edifice

Through
enemies.

humility

grows temple some have even possessed the gates of their For which of the virtues is so mighty to subdue

into a holy

the Lord.

the pride of demons and the tyranny of men ? But though it be to every person alike a tower of strength from the face of the

enemy, somehow or other, the greater the man the greater

the

its

acknowledged more distinction

pontiff.

influence
it

the more distinguished

It is

its

possessor.
in

confers.

eminently so

the case

of the chief

No gem

in all his

gorgeous

attire shines
is

with a clearer and a purer

his

light.

For the higher he

above

fellows, the

more through

his humility he conspicuously

surpasses not only other men, but himself also.

CHAPTER
Who
14.
I

VII
(continued}
first

the Tope is

shall

perhaps be blamed for leaving the

part of
;

my
it

subject inadequately treated,

will be said that

my

pen

is

and going off into the second beginning to tell what manner of

man you ought

are.
I

to be,
it

suppose

though it has not fully stated who you blushed to see a man standing naked on the
i

Hcb.

xi.

33.

f2

On Consideration

pinnacle of power, and hastened to clothe him in the robes of

Without these the more clearly you are seen the more Can the desolation of a city that is set unseemly you appear. on a hill be hid ? or the smoke of a lamp extinguished on the
office.

stand escape detection

We
it

remember
.

house-top

a silly king upon the throne

An ape upon the Now lend me your

ears as I sing
it

my

song

may
is

not be altogether pleasant, but

will

do you good.
monstrosity

The
;

union of exalted rank with a base

the joining together of the chief

spirit is a

so
;

seat

and the lowest

life

or of a tongue that speaketh great or of

things,

and an

idle

hand

much
;

talk,

and no

fruit

or of

a severe look, steadfastness.

and

light conduct
is

or of great authority, and no

:

There

the mirror

let

the foul countenance

recognize
is

itself,

but you

may
I

rejoice that

no resemblance
into

to

it

found

in

yours.

Still

would have you look

the

mirror lest haply, although you may have good grounds for self-satisfaction, there may not be wanting reasons for dis
satisfaction.
I

would have you glory

in

the testimony of

your conscience, but none the less I would have you humbled It is seldom a man can say I know by that same testimony.
nothing by myself

You walk more

warily in the

ways of

goodness

you take care that evil does not lurk there. Wherefore, as I have said, you should know yourself, so that in the difficulties of your position, and such difficulties do
if

exist,

you may not only enjoy

more,
defects

may
?

also learn

your defects.

good conscience, but, what is For who is free from

thinks he lacks nothing.

He
you

lacks everything
are

who

What

if

sovereign

pontiff?

Does

it

follow

that

because you are sovereign pontiff you are supremely perfect ? Let me tell you that you are at the bottom if you think you are
at the top.

Who

is

at the top
1

He

to

whom

nothing can

Cor.

iv. 4.

Book //, Chapter

be added.

i-ii

5-3

You greatly err if you think you are the man. You are no^ of those who make dignities You knew what virtue was before you identical with virtues. Let emperors and others who were acquainted with rank.

God

forbid

have not been afraid to be worshipped as divine enjoy that

l

opinion
tiochus,
title

Nebuchadnezzar

for

example,

Alexander,

An-

Herod.
*

As

for yourself, consider that

you bear the

of

supreme

not absolutely, but relatively.

And when

am comparing your merits say this, do not suppose that I Let I refer to functions of the ministry. with other men s.
I

man

so account of you as of a minister of Christ, and,

the chief of ministers.

without prejudice to the holiness of any one, beyond dispute I would you strove to be supreme in

other respects, and did not think yourself supreme, or wish to For how can you be pro be so regarded before you are.
ficient if

you are already self-sufficient ? must be no reluctance to find out what

have to confess that
k

It
is

follows that there

lacking, or you will

you

lack
I

predecessor,
2

Not

as

though
I

modesty. Say with your had received, or were already

perfect.

And
This

again,
is

hended.

the

count not myself to have appre is far it knowledge of the saints

;

from

that

which puffeth
it is

adds sorrow, 4 but

to escape .
It
is,

adds this knowledge up. a sorrow which no wise man ever seeks

He who

forsooth, a healing sorrow, by means of which the deadly stupor of a hard and impenitent heart is This is why we deem him a wise man who could excluded.

say

My
we

sorrow

is

ever in

ft

my

sight

must now gather up

the fragments, if any remain, of the topic from which not long

ago
1

turned aside.

Viz. that dignities are identical with virtues

Phil.
iii.

12.

Ibid.

Kcclec.

i.

18.

\.\\viii.

17.

5"

On

Consideration

CHAPTER

VIII
the Tope
what you

The dignity and power of

15.

Come,

let

us

still

more

closely investigate

are, that is to say, the character

you represent
you
?

for a time in

the

Church of God.

Who
priority

are

the chief priest, the

sovereign pontiff.

You
in

are the prince of bishops, the head

of the apostles

Noah,

as a patriarch

you are Abel, in government you are Abraham, in order Melchisein virtue

dech, in rank Aaron, in authority Moses, as a judge you are

Samuel,
Christ.

in

power Peter,
are he to

of your anointing you are

You

whom

the keys have been committed,

There are, indeed, other door and the sheep entrusted. and other of heaven, shepherds of flocks, but as you keepers have received both names in a manner different from the rest,
Other pastors so for you they bear a more glorious meaning. to you all have each their several flocks assigned to them the flocks have been entrusted, one flock under one shepherd.
;

Do
to

For you ask for proof of that ? It is the Lord s word. the the I not of but of will which, say bishops, apostles, have all the sheep been committed so absolutely and unre
servedly
?

If you love me, Peter, feed

to say the people

my

sheep.

What
city,

sheep

Are we

of such and such a

?

or region, or, at
Is
to
it

all

events,

kingdom

My sheep

He

says.

not clear that

all
?

He
is

him

There

has not specified some, but committed no exception where there is no dis

tinction.

And

perhaps the fellow disciples of Peter were pre

sent

care

when our Lord by charging him, and no one else, with the of all the flocks, commended to them all the unity of one
1

St.

John

xxi. 15.

Book
flock

//,

Chapter
it
1

viii
*

ff

and one shepherd, according as

is

written,

My dove,

my

beautiful,
is

my

perfect,

is

there

perfection.

The
falling

is unity other numbers are not perfect, but

but one.

Where

there

admit of division,
other bishops,

short of unity.

Hence

it

is

that

understanding the mystery,

8

have shared the

various nations between them.

to be a pillar

In fact, James,

who seemed

of the Church,

gave up universal

was content with Jerusalem, and 3 dominion to Peter. Admirably was James

to his dear Brother in the place placed there to raise up seed where his Brother was slain, for he was the Lord s brother.

Now
1

if

the

Lord

brother yielded to Peter, what other

s

man

can dare to trespass on Peter

6.

prerogative

So

then,

according

to

your

own

authorities, other

in bishops are called to a share

responsibility,

you are called

of other

to the exercise of plenary power.

The power

men

is

confined within fixed limits

power over

their fellows.

have yours extends to those who Have you not power, for sufficient
;

reason, to shut heaven against a bishop, and even deliver him Your prerogative, therefore, whether the power of to Satan ? Let the keys or the pastorate of the Hocks, is unassailable.

me

rogative.

else no less confirmatory of your pre point out something The disciples were in a boat when our Lord
4

appeared,

and, which

was more
knowing

delightful
that
it

still,

appeared in
cast

His

risen body.

Peter,

was the Lord,

It

himself into the sea, and thus reached his Master, while the
rest

came

in the boat.

What

does that mean

was surely

of Peter, intended to show that sign of the unique pontificate of his own ship, he was en each had others while the charge,
trusted with not one ship, but the government of the

whole

world.
1

For the

sea

is

the world, and ships are churches.

2
1

Hence
i.

Cant. vi.8.

Gal.

s
ii.
<).

Ibid.

19.

M. John

xxi. 3, 4.

$6
it is

On

Consideration
Lord, he walked upon

that on another occasion, like his

the water, and thus proved himself the one and only Vicar of Christ, destined to rule over not one people, but all, that is if the "many waters are So then while each many peoples

of the other bishops has his own ship, you are in command of the greatest, the Universal Church throughout the world, the

sum of

all

the other churches put together.

CHAPTER
Sf.

IX

Bernard

invites the Tope to consider

he is ty nature
17.
are.

Now we
I,

see tube you are;

but do not forget

what you

at all events,

have not forgotten

occasion.

my

promise to return
not most
fitting

to that point

on a

fitting

And

is it

to

combine the consideration of who you are with the con sideration of what you previously were ? Why do I say
were
?

You

are

still

what you were.

Why

cease to regard

what you have not ceased to be ? What you have been, and what you are, is one and the same consideration your new
;

official

character

is

different

matter.

In the scrutiny of

yourself the one should not exclude the other.

as I have said,
still

For you
less

are,

what you were, and no

what you

were than what you have since become, perhaps even more. In fact you were that by nature this you have borrowed The former is not thrown you have been changed into it.
;

away, the
for, as
I

latter is

thrown

in.

Let us
before,

treat

them both together

are
useful.

remember saying
1

when they

compared

one with the other they

will both

become more
15.

When,

Apoc.

xvii.

Book

II,

Chapter

/.v

57

to consider your nature as a

father back, you were considering what you are, I told you man for you were born a man.
:

person inquire who you personally are, the answer will be the name of the character you sustain, viz. a

Moreover,

if a

bishop,
birth.

and

this

Now

you have become which of these seems

that

you were not by

to you to be absolutely

That which your own, and above all else to belong to you ? Must we you have become, or that which you were born ?
not say that which you were born
to
?

therefore counsel you

are,

mainly consider what you mainly a man such you were by birth.
;

that

is

to

say,

1 8. Nor should you only observe what you were born, viz., man, but also what manner of man, if you do not wish to be

defrauded of the

fruit

and

profit

of your consideration.

Away

then with these hereditary girdles which have been accursed from the beginning. Tear to pieces the covering of leaves that conceal the shame but do not cure the wound. Strip off the disguise of this fleeting honour, and the tinsel of this sham
glory, so that you
ness, for

may consider yourself in your bare naked naked you came out of your mother s womb. Did Had you then the glittering you then wear the sacred fillet ?
1

gems about your person ? Were you robed in flowery silks ? Did the plumes then wave upon your head ? Were you
silver ? If you scatter all this like morning clouds quickly passing by and soon to altogether pass away, if you blow them from before the face of your considera
tion,

decked with gold and

you

will

behold

man naked,
is

poor, wretched, pitiable

at

man

grieving that he
is

man. blushing

his nakedness,
is

weeping that he
to
toil,

born, complaining that he

man born
a

not to honour, 2 born of a

.

woman and

thereby
in

guilty

crratui.
1

living

but a

little
2

while and therefore

constant
I.

Job

i.

21.

Ibid. v. 7.

Ibid. xiv.

y8
fear, full

On

Consideration
in tears.

of misery and therefore ever bathed

And,

body and soul born in sin, How can who is he together. escape calamity Of a truth he must with a frail body and a barren mind ?
truly, miseries abound, for they are those of

be

the full of misery, who through transmitted corruption, sentence of death, bears the double load of weakness of body
It will do you good to unite these While you think of yourself as supreme

and foolishness of heart.

two considerations.
in pontiff, bear

mind

as well that

you not only were, but

imitate

are,

worthless

ashes.

In

your

thinking,

nature;

and,

which

is

associating the highest and the lowest things.

in the

worthier of you, imitate the Author of nature, by Has not nature

of

life

person of man bound together poor clay and the breath ? Has not the Author of nature in His own Person

tempered together the

Word

and clay

Take

then for your

pattern both our original constitution and the mystery of our

redemption, in order that, though you sit on high, you may not be high-minded, but may think lowly of yourself, and

condescend

to

men of low

degree.

CHAPTER X

W hat manner of man

19.
also,

the

Tope

is

Accordingly, if you consider how great you are, think This con and above all, what manner of man you are.
1
;

sideration keeps you well within yourself

to fly

it

surfers

you not

from yourself, nor to walk in great matters, or in things 2 Take your stand within yourself; too wonderful for you. will not then sink beneath your level, nor rise above it, you
1

See above.

Ps. cxxxi. I.

R. V. Margin.

Book
you
will not

11,

Chapter

.v

f9
Keep
to
is

go too

far,

nor spread out too wide.

the middle if you wish to keep moderation.

the safe way.

The mid way

mean, and moderation is virtue, bounds of modera outside the livery abiding place tion is only exile to the wise man. Wherefore, he will not

Moderation abides

in the

dwell

in

the length, that

that
is,

is,

beyond moderation
it
;

nor even

in

the breadth,

outside

nor,

again,

in the

height,

or in the depth, one of

which

is

above moderation, the other

beneath

it.

In fact

length

bounds

breadth

may mean
I
I

mostly implies going beyond a fall, and a rent, height

depth an abyss. you may not think

to
1

say these things the more plainly that

am

repeating the apostle s exhortation

comprehend with all saints the length, and breadth, and This belongs to another sort of discussion, height, and depth. and a different occasion. I mean a Just now by length

man

by breadth , his being promising himself a long life racked with sujx?rfluous cares ; by height his trusting too
s
; ,

much

in

then, if

depth his being unduly depressed. Well a man measures out for himself distant times, is he not
himself; by
,

really starting to

go too

far

Is he not in his far-reaching

?

anxiety passing the bounds of life

Thus
life

it

is

that

men,

exiled from themselves in this present

ness,

through forgetful-

are

led

by useless anxiety to migrate to distant ages,

profit,
is

which

will not

the heart which

Likewise, nay rather, may never be. spread over many things must of net

be torn by many cares, and once it is too thin there comes a rent. Further, if a man have overweening confidence in
himself, what
is

there for him but a headlong

is
k

fall

For you
is

have read what

M
up.

written,

Before a

fall

the heart
is

lifted

And
1

sion but in a

on the side of excessive timidity, what sense the loss of oneself in despair ?
iii.

depres

brave

Kph.

18.

Prov.

xviii.

13.

6o
man

On

Consideration

will not be so far depressed. prudent man will not be misled by the uncertainty of a long life. modest man will moderate his cares ; he will refrain from superfluities, and will not deny himself what is necessary. righteous man, more

over, will not venture on

what

is

above him, but will say with

I

righteous Job,

If I be righteous, yet will

not

lift

up

my

head.

CHAPTER
The
necessity

XI

for self-examination

20. Let me beg you, then, in this consideration of yourself to walk with caution. Let perfect equity be your companion, so that you may not allow yourself more than is due, nor

deprive yourself of more than

first

is Now you fall into the right. of these errors not only by claiming goodness which you

have
have.

not,

but also by taking credit for goodness which you

Carefully distinguish

efforts, through your^ God, and let there be no deceit

own

and

how far you are what you are how far through the gift of
in

your

spirit.

Deceit there

you faithfully separate what belongs to yourself, and honestly surrender to God the things which are God s. I do not doubt that you are fully convinced that what is evil
will be unless
in

you comes from yourself, your goodness from the Lord. Certainly while we consider what manner of man you are, we must also recall to memory the sort of man you were we
;

We must see must compare the end with the beginning. whether you have advanced in virtue, in wisdom, in under
standing, in sweetness of character, or whether,

which

God

forbid

you have

fallen

away.
1

We
15.

must note whether you

Jobx.

Book //, Chapter AY

are

rti

more

patient or

more

prone to wrath, or
;

more impatient than you were wont to be more gentle more insolent, or more
;

humble
or

more

affable, or

more austere

more

easily entreated,

more obstinate; more pusillanimous, or more magnani mous more earnest, or somewhat more careless more filled
; ;

with the fear of

God,
a
I

or,

it

may

be,

more confident than you

before you in this kind of

ought to be.
consideration
it
!

What

wide

field lies

therefore mention a few points, indicating, as

but

were, some seed plots, though I am not myself the sower, You should to the sower. only the giver of seed
zeal,

have a clear idea of your

discretion,

your clemency, and also your

;

should

you what you are like in forgiving injuries and in avenging them ; how far on both sides you prudently regard In the practice of these three degree, place, and time.
is

which

the regulator of both those virtues

see

virtues these three things

if

must be thoroughly considered,

virtues
in

lest

the conditions be not satisfied the

;

cease to be

virtues

for there is

nothing

their nature to

make them

of them. virtues; they are such only by the right practice . It is pos indifferent are that us themselves tell they

They

sible for you, either

with one

another, to turn

them by abusing them, or by confounding them into vices on the other hand
;

methodical use of them make them you may by the good and When the eye of discretion is darkened, they are virtues.

wont

to

jump

to

conclusions and occupy their

own
sight

stand

points.

Now

there are

two causes of

this

dim

and excessive tenderness.

feebled by the latter,
a pious

The

rebuke of judgement

is

anger en

the former. precipitated by

Must not

the one side, or a righteous clemency be endangered on The eye that is disordered through anger zeal on the other ? the eye bedewed views nothing in the light of clemency with tears of womanly tenderness does not see straight. You
;

62

On

Consideration

will not be innocent if

be,

you either punish him to whom, it may mercy should be shown, or spare him who ought to have

been punished.

CHAPTER
The

XII

spiritual effects of prosperity

and

adversity
21.

And

would not have you disguise the manner of man

in tribulations.

you have found yourself

yourself steadfast in your

rejoice.

If you have found own, sympathetic in other men s,

upright heart.

Here you have evidence of an

if

On

the contrary,

perchance you are found to be impatient in

your

own

trials,

compassionate
perversity.

in other

and are nevertheless seen to be by no means men s, this is a mark of a heart full of
has
call
it

How

been with you

consideration
?

in

prosperity?

Is

there
is,

nothing to

for

Of

course there

if

who does

you carefully observe how seldom you find a man not, at least to some extent, in time of prosperity

relax his vigilance

and

self-discipline.

As

regards discipline,

not prosperity to the unwary what fire is to wax, or the rays of the sun to snow and ice ? David was wise,
but, flattered by unlooked-for success, the and the other altogether acted foolishly. He is part a great man, who, when he falls into adversity, does not fall and he is as great away at least a little from his wisdom

when was

Solomon wiser;
in

one

who
find

has been favoured with the smiles of Fortune without

ridicule.

becoming the butt of her men who have kept

it is

And

yet

it

is

easier to

their

wisdom when

fortune
it

was

against them, than

to find

men who have

not lost

when

fortune

was on

their side.

He

deserves our choice, and he

Booh
is

//,

Chapter

.v/V

63

a great man, who in the days of prosperity has at all events withstood the stealthy approaches of unbecoming laughter, or who has not bestowed too much attention rudeness of speech
;

upon dress, or pampered the body.

CHAPTER
Idleness, trifling,
to

XIII

and

profitless conversation

be shunned
admonishes us that
leisure
* ;

22.
write

The

wise

man

rightly

if

we

are to

words of wisdom we must have

still

we must

be on our guard even against leisure ingly shun idleness, the mother of
virtues.

itself.
trifles,

We

must accord

the step- mother of

are trifles
;

With men of
a
in

the world

trifles

in

the

mouth of
them

priest they are blasphemies.

Yet,

if

sometimes

they occur
;

conversation,

we must
same

reply to

them

in

the

strain

perhaps put up with we never ought.

Rather we ought cautiously and prudently to put a stop to should do our best to break out into something trifling. serious to which the company would listen not only with

We

profit,

but

with pleasure, and refrain from idle

talk.

You

have consecrated your mouth to the Gospel ; to open it for such things is unlawful, to accustom it to them is sacrilege.

The
men

lips

of the

priest,

says

one,
;

keep knowledge, and

a

look for the law from his mouth

It
is

certainly not trifles,

or idle tales.
glorify as wit
it

not enough that buffoonery, which they

;

ought also to be banished

1

and polish, be removed far from your mouth It is an far from your ear.
-

Ecclus. xxxviii. 35.

NU1.

ii.

7-

64

On Consideration
it is it

abomination that you are moved to laughter,

able for

more abomin
is

you to move others.

But whether

more dam

nable to disparage a man, or listen to a disparager, I could

not easily

tell.

CHAPTER XIV
The Tope warned against
of any
23.
I

accepting the person

said to value

need not trouble you to look at avarice, for you are 1 There is, assuredly, money no more than chaff.

there

no reason to dread your judgements on that account. But is a lurking danger which no less and no less frequently,
banefully,
I

besets the judgement seat

if

and as regards

this,

any mischief were latent in your Do you ask to conscience, and you were unaware of it. what I refer ? The acceptance of men s persons. Consider

should be very sorry

yourself guilty of no small sin if you welcome sinners, and do not rather decide the causes of the deserving. There is also

another vice
in

if

you
sit

feel yourself to

be free from

it

you

will

my
have

opinion

in

solitary state

among

all

those

whom
really,

1 in

known
2

to

occupy the

chair, because

you have

a singular measure, raised yourself above yourself as the

I

prophet says.
1

mean an easy

credulity, a very crafty little

This was very

rare, the

property of the Church being claimed entirely

by the Popes of the Middle Ages. Innocent II asserted the feudal right of the Roman Pontiff with much emphasis at the second Lateran Council The Proctors of the Peers and Commons of England bit (A.D. 1139).
terly

complained

at the first

Council of Lyons (A.

D.

1245).

See Hussey,

Rise of the Papal Power, p. 189, &c.

2

Lament,

iii.

28.

Vulg.

Booh

11,

Chapter xi

6<>

fox, against whose tricks, so far as I have ascertained, not one of our great men has taken That adequate precaution. was why they were so often that was angry, all for

why
But

nothing they frequently abandoned the innocent, and delivered

;

premature judgements against

I

congratulate you (and you will as a I flatterer), congratulate you, I say, on having hitherto presided without much complaint about any of these

men who were am not afraid

not in court.
that

brand

me

things
self.

whether you are also free from

your
consideration

fault,

Now

see for your

to

must be directed

those

which are below you. But here we start afresh ; for, bearing in mind your many occupations, the shorter the
things

discourse the better.

ST.

BERNARD

BOOK
[

III

Bernard treats of the consideration towards those that are under him, and they are the faithful throughout the world. There is no poison or arms that he ought to dread more than the spirit He next deals with the Pope s duty towards of tyranny. those not in the Church. He then protests against the abuse of Appeals to Rome, afterwards condemns the like abuse of Exemptions, discusses Dispensations, and concludes
In the third
St.

Book

the

Pope ought

to have

by urging Eugenius to see that strict discipline is maintained, and that ecclesiastical institutions are respected. He recom mends him more particularly to enforce the reforms enjoined at the Council of Rheims relating to the dress and manners of the clergy, as also those respecting the age and qualifica tions of such as were to be admitted to benefices (Du Pin).

The Sardican Canon (A.D. 347) gave the Pope Appeals. to receive appeals. Pope Nicholas (A.D. 867) asserted power
that

no question

consent of the

in holding that the authority of

.siastical

Church could be decided without the Pontiff. Gregory VII went further Councils and Canons derive their force from
in

the

Roman

Rome. Thither, accordingly, every eccleAll cause was to be carried for final determination.

Europe, and England especially, cried out against the grievous burden for centuries (Hussey, Rise of the Papal Power). The system, as St. Bernard knew it, was an elaborate fabric built up by the Canon Law of times subsequent to Charle magne upon the basis of the False Decretals. It was a grand innovation whereby in the West the entire system of purely ecclesiastical appeals (and indeed of justice) was in effect perverted and frustrated, viz. the right gradually allowed of appealing immediately from any ecclesiastical tribunal, high or low, upon any subject, great or small, to the Pope at once
St. Bernard s Letters, 178, 179, (Diet, of Christ. Antiq.). 1 80, refer to a case in point.

Book 111

67

In the earlier Exemptions. stages of their existence, monasteries generally availed themselves gladly of the patronage of the bishop of the diocese. But as they increased in wealth and power, they struggled to emancipate themselves from his control. Instances might easily be multiplied of the almost continual collision in Western Christendom between
. . .

the bishops and the monasteries in their dioceses in which ; the monasteries, almost invariably, had the support of the pope, and, frequently, of the royal authority (Diet, of Christ. Sometimes a bishop, unless Slntifj.). by invitation of the abbot or abbess, could not consecrate an or even
altar,

private parts could he hinder an appeal to Rome. must in justice be stated that the
diction.

invitation enter the

more

by
it

of a convent.

Nor

On

the other hand,

oppressive conduct of the

bishops necessitated some refuge from their arbitrary juris The grossness of the tyranny practised by some bishops may be inferred from the fact that the monastic bodies
often appealed against
it

in

composed of bishops,
in

felt

synods, and that these, although themselves obliged to condemn ;t

Monastery may profitably Morison s St. Bernard, The pp. 16 sq., 126-33. Cistercian order, to which St. Bernard belonged, was founded A. D. 1098 by Robert, son of a nobleman in Champagne.
,

strong terms and to forbid its continuance (Robertson, Ch. Hist., Second Period, Bk. I, ch. ix, p. 202). Monastic life. Church s Life of Anselm, ch. iii, on The be Discipline of a Norman con
sulted; also

His successor new order, and

at
it

was afterwards

by the third abbot, Stephen Harding, an Englishman, and one of Robert s original companions, whose code, entitled the "Charter of Love", was sanctioned by Pope Calixtus in A.D. 1119. The Cistercians were to observe the rule of St. Benedict, without any glosses or relaxations. Their dress was to be white, agreeably to a pattern which the Blessed Virgin had shown to Alberic in a vision. They were to accept no gifts of churches, altars, or tithes. From the ides of September to Easter they were to eat but one meal daily. Their monas teries were to be planted in lonely places they were to eschew all their services were to be pomp, pride, and superfluity
; ;

Citeaux, Alberic, laid down the rule for the carried out with greater rigour

E 2

<58

On

Consideration

simple and plain ; some of the ecclesiastical vestments were discarded, and those which were retained were to be of fustian or linen, without any golden ornaments. They were to have only one iron chandelier ; their censers were to be of
brass or iron

no plate was allowed, except one chalice and a ; tube for the eucharistic wine, and these were, if possible, to be of silver gilt, but not of gold. The monks were to give
themselves wholly to spiritual employments, while the secular affairs of the community were to be managed by the bearded

No serfs were allowed, but hired servants were employed to assist in labour. In the simplicity of their church services and furniture, the Cistercians differed from the Cluniacs, whose ritual was distinguished for its splendour ; the elder order regarded the principles of the younger as a reproach to itself, and a rivalry soon sprang up between them. The white dress, which, although already adopted at
or lay brethren.

Camaldoli, was a novelty in France, gave offence to the other monastic societies, who had worn black habits as a symbol of humility, and regarded the new colour as a pretension to superior righteousness ; but the Cistercians defended it as an
expression of the joy which the cloister (Robertson, p.

Bk.

LXVII,
1

c.

48).

St.

became the angelic life of 706 Fleury, Hist. Ecc., Bernard is said to have founded
;

some

there were

60 monasteries; at the general chapter in A.D. H5 1 500 ; in the following century the number had increased to 1,800, and eventually became much greater.

The

order grew rich, and reforms were necessary, but until the rise of the Mendicants they were the most popular of all the
Council of Rheims (1148).

monastic societies.

The

chief canons related to

non-residence

chaplains accepting posts without permission of the bishop, and taking the oath of canonical obedience the arrest, &c., of the clergy ; the avoidance by the bishops and
;
;

clergy of coloured garments, divided skirts, and superfluous

ornaments

marriages of
;

by the

laity

appointment adequate maintenance ; penance for incendiaries ; the treatment of Manichean heretics (Fleury,^fj/. Ecc., Bk.LXIX, c. 31.)]

religious ; appropriation of tithes commission , and the putting benefices into of a particular priest to each benefice with

Booh III) Chapter

69

CHAPTER

The Tope should aim not at subjecting to himself^ but at bringing them
bosom of the Church

all

men

into the

of the previous book suggests the beginning of according to my promise, we must consider the You cannot think it necessary to things that are under you. it were ask me what they are, Eugenius, best of priests
i.

The end

this.

And

so,

better perhaps to ask

what they are

not.

If a

man wishes

to

discover what does belong to your charge, he must go out of the world. Your progenitors were destined to vanquish the

the world

whole world, not certain portions of it. Go ye into all was the command given to them. They indeed
!

sold their garments and bought swords, fiery eloquence, and

an ardent spirit, weapons powerful in the sight of God. Whither did not those illustrious conquerors come, those sons

of the mighty ? 2 Whither did they not send their sharp arrows with hot scorching coals? 3 Indeed their sound went forth into all the earth and their words to the ends of the
world.
1

Those words of
Mark
xvi. 15.

flaming

iire

which the Lord sent

St.

Ps. cxxvii. 4.
s

The Hebrew
The

has

sons of the youth

or

sons of

one
filii

youth

which the Septuagint

translators misunderstanding rendered

St. Jerome Vulgate perpetuated the blunder. Exf option of the Psalm] I thank the Bishop of Gloucester for the reference in an interesting discussion of the passage

excuswrurn.

(Letter to Marcella on the

negatives the view that the apostles could be called exeunt; iiia*much,he says, as they shook off the dust of their feet they would more fitly be
called

In ordinary speech, St. Jerome adds, excussi was excutientts. regarded as the equivalent of ves^fti, r<ibti^ti, x/eili i.
i
\

?.

c.x.x.

4.

Ps. xix. 4.

70
into the earth

On Consideration
made men
s hearts
fell

Those
they

indefatigable warriors

glow in their inmost depths. on the field of battle, but

Their
l

fell

unconquered

even

in

death they triumphed.

:

sovereignty was established beyond measure

they were

made

princes

in

all

lands. 2

You

have succeeded to their

inheritance.
inheritance.

So you are their heir, and the world is your But the exact nature of your interest and theirs
and careful consideration.

in this heritage is a matter for sober

do not think you have inherited the world absolutely, as it seems to me you have but with certain limitations
I
;

For

been entrusted with a stewardship over it, not put in possession If you go on to usurp possession, He withstands you of it.

who You
all

Mine is the world and the fulness thereof says And are not the King of whom the prophet speaks 4 the earth shall be His possession means Christ,
. .

He

who

claims possession both by right of creation, and by the

merits of redemption, and by the gift of the Father.

For

to

whom

else has

it

been said,

Ask
5
?

of

me and

I will give thee

the Gentiles for thine inheritance, and the utmost bounds of

the earth
for thy possession

Surrender possession and

dominion to
is

Him
:

keep for yourself the care thereof.

it.

This
do

your share
2.

put not forth your hand beyond

What?
in

you

say,
?

you prohibit sovereignty

pre-eminence not the farm

You Most

grant

me

precedence:

certainly.

You

speak as if

watchful care were not good pre-eminence. Is in the care of the steward, and the child, though

he be master, subject to the tutor ? Nevertheless, the steward does not own the farm, nor is the tutor master of his master.
I

would have you

also

so take

precedence

that

you may

provide, counsel, administer, serve.

1
3

Let your precedence be

a

Ps.

cxxxix. 17.
1.

Vulg.
4

Ps. xlv. 16.

D

Ps

12.

Ps. civ. 24.

Ps.

ii.

8.

Booh 111) Chapter

others profitable to
servant
* ;

j\

take precedence like a faithful and wise

whom
?

his

Lord hath

set over his

3 household \

For
;

season give them food in due Do this and in other words, may manage, not command. inasmuch as you too are a man, do not aim at lording it over

what purpose

That you may

unrighteousness gain dominion over you. But I have already pressed this upon you more than enough in Yet I add this much ; for I dread no discussing who you are. If more than the lust of dominion. sword no for you, poison have received think are not deceived, you surely
other men, lest
all

you greatly you no more from the great apostle than

is

have said

to claim this

to take
k

said

I
if

much upon am a debtor

yourself.

Recall the words of him

who
4
.

both to the wise and to the foolish

tells

And
k

your judgement
please

you that the admonition

that

is

super

fluous,

remember

also

the

offensive

name of
servant

debtor

suits a

servant better than a master.

The

in

the Gospel
5
?

was asked
then,
if

How

much

owest thou unto

my

not you acknowledge that you are to a debtor them, you lord over the wise and the foolish, but must be exceedingly careful, and must with unceasing vigilance

Lord

So

consider

how

those

who

lack

wisdom may become

wise,

how

the wise may be prevented from turning to folly, how those who have turned to folly may recover their senses. But no
sort of folly, so to speak, is

more

foolish than unbelief.

So

then you are a debtor also to the unbelieving, both Jews and
Gentiles.
3.

We

that they

who have
turned

must strive to the utmost perceive then that you not faith may be turned to faith, that they

who have
1

may not

turn aside, that they

rest, so
3

who have
be for them.

thus

2
4

Prnesis, ul prosis St. Matt. xxiv. 45.

As you are before the

Ps. cxix. 133.

Rom.

i.

14.

ft

Luke

xvi. 5.

72turned

On
may
turn back
set
;

Consideration
moreover,

you must see that the

perverse ones be

in

the paths of uprightness, and the

;

subverted recalled to truth

that the subverters of

men

souls

may
if

be convinced by invincible reason, so that they themselves, possible, may either be cured of their errors, or, if that may they

not be,

may

lose

their

authority,

and the power

of

subverting other men.

to be

You must

certainly not allow yourself

heretics

imposed upon by the worst sort of foolish men, I mean and schismatics for these are they who are subverted,
;

and subvert
I say,

they are dogs to

sort

tear,

foxes to deceive.
special

Men,

of

this

must be corrected with

care lest

they perish,

or

damage. excuse they have

;

As

that they may not do the I Jews, regards grant time may be your
their fixed limit,

must be restrained

which cannot be
first

antici
in.

pated.

The

fullness

of the Gentiles must

come

But as regards the Gentiles themselves, what answer do you make ? Nay rather, what is the verdict of your consideration
on
this long delay
?

Why
to

did the fathers resolve to set bounds

faith,

to the Gospel,

and

check the word of

while

men

Why, do we suppose, the word running very swiftly suddenly stopped ? Who was
hearts are hardening in unbelief?
]

the

first

to forbid its life-giving progress

Some unknown

cause perhaps hindered

them

perhaps necessity compelled

them.
4.

Our

pretences will not bear examination.

Can we with

confidence and a good conscience refrain from even offering Christ to those who have Him not ? we hold back the

Do

truth of
tiles

God

in

unrighteousness

The
?

fullness of the

Gen

must

certainly

come some
shall

day.

Are we

waiting for the

2
?

faith to fall

from heaven upon them

Who

ever believed by

accident
1

How

they

believe

without a preacher
2

Ps. cxlvii. 15.

Rom.

x. 14.

Booh ///, Chapter

Peter

73
2
;

was

sent to Cornelius,

Philip to the

Eunuch

and

if

we

seek a more modern instance, Augustine was appointed by

to deliver the

Gregory of blessed memory

the English. 3

mould of

faith

to

things from this point of view. word more about the obstinacy of the Greeks who are with
at

Look

and yet are not with us united by the bond of faith, and 4 yet not on terms of peace. Though, to speak accurately, have in the itself halted and wandered matter of faith they
us,
;

from the right paths.

quietly creeping in
raging.

So

also respecting heresy,

;

which
is

is

almost everywhere
all

in

some cases
it

openly

For on

sides,

and

in

public too,

is

eager to

swallow the Church

1
4

s little

ones/
3

Do

you ask where?

Eng. Ch.

Your
ii.

Acts x. 20.
St.

Acts

viii.

26.

Bright, Early

Hist., ch.

Bernard probably

refers particularly to the dispute

respecting the

Procession of the

Holy Ghost, which

.

for nearly a

thousand years seemed

to the contending parties to

between East and West

had inserted
in

be of such importance as to justify the rent The Council of Constantinople (A. D. 381)
"

the Creed of the Council of Nice (A.D. 325) the words, from the Father and the Council of Ephesus (A.D. 431) "proceeding had decreed that no addition should be made to that Creed henceforth.
;

cession of the

Accordingly, the Greek fathers uniformly declared their belief in the pro Holy Ghost from the Father. The Latin fathers, on the

other hand, having regard to those passages of Scripture which speak of the Spirit of Christ, and of the Spirit as sent by the Son, continually spoke of the Holy Ghost as proceeding from the Father and the Son. In spite did add to the Creed of Constantinople the words
contest

of the decree oC the Council of Ephesus the Churches of France and Spain and the Son . The
at intervals with mutual excommunications, and thus century arose the schism which has never since been healed. reconciliation attempted at the Council of Florence (A.D. 1442) was

was renewed

in the eleventh

The
only

Stanley, Eastern superficial, and was repudiated by the Greeks. Harold Browne, Thirty-Nine Articles; Church; Robertson, Ck. Hut. Mosheim, Cent. XV, &c. 6 The heresy which St. Bernard has in mind is apparently that of the
;

a:id

Henricians, so called after their founder, Henry, an Italian monk, hermit, ardent reformer. St. He-nurd s influence proved too great for him

74
own
officials

On
who
and can

Consideration
know where
these

often visit the South

tell

you. They go to and fro in their midst, or right through them, but what good they have so far done we have yet to learn. might perhaps have heard of some
heretics are,

We

good
a

if

the salvation of the people of Spain had not been as

in

nought

comparison with gold.

It is

your duty to provide

remedy for this scourge also. 5. But there is a species of

folly

stultified the

wisdom of

faith itself.

which has already nearly It is incredible to what

an extent this venom has infected almost the whole Catholic

Church.
it

For while we

are

all

of us seeking our

own

therein,

happens that envying one another, provoking one another,

are harassed
till

we

we

hate one another, and are

moved

to

do wrong

; strife, quibble and rush into slanderous accusations, burst into male sophisticate,

we arm

ourselves for legal

dictions, are oppressed

selves,

by those

and

in our turn oppress those

who are who

stronger than our

are weaker.

How

worthy and laudable an occupation for the meditation of your heart to discover some antidote for this deadly sort of folly,

which you contemplate in possession of the very body of Christ, which is the blessed company of all faithful people
!

though Nothing causes more excru ciating torment, or more vexing disquietude ; and yet nothing creates more bustle and stir among mortal men than its affairs.
!

ambition
torture

the cross of the ambitious,

how

is it

that

you

all,

you please

all

Is

it

not true that the thresholds of the apostles are worn

Toulouse, where his mission was highly popular.
(A.D. 1148) he was

even
of

at

At the Council
and committed

Rheims

condemned by Eugenius
after.

111

to prison.

There he died not long

He

rejected the baptism of

infants, severely censured the corrupt

treated the festivals and ceremonies of the

and licentious manners of the clergy, Church with the utmost con

tempt, and held clandestine assemblies in which he explained and incul cated the novelties he taught. See Mosheim, Cent. XII.

Book ///, Chapter

Does
voice
?

7$
?

more by the footsteps of ambition than by those of devotion

not your palace
all

day long re-echo the tones of

and canons
Is not

its

Is not the enriching of ambition the object of the

toiling

whole
Italy a
spoils
I will

practice of the laws

all

yawning gulf of insatiable avarice and rapacity for the

offers
?

it

What

is

it,

or rather

what
off

else is

it,

that,

not even say cuts m/o, but cuts

your own

spiritual

pursuits

? often has this restless and disquieting mis chief caused your holy and faithful leisure to miscarry It is
!

How

one thing for the oppressed to appeal to you

for ecclesiastical ambition to

it is

quite another

make

a tool of
fail

you by seating
ambi

itsdf on the throne. the least give

tion
less
lift

You

should not

the former, nor in

iniquitously
!

way

to the latter.

Yet how

is

fostered, while the oppressed are scorned

Neverthe

you are a debtor

to both, to the oppressed that

them

up, to the ambitious that

you may you may put them down.

CHAPTER

II

The limits of appeals to the Apostolic Sec 6. And as we have come upon the question of appeals,
will not be irrelevant to pursue the subject

it

somewhat
is

farther.

For the conduct of them a deeply religious insight so that what was intended to meet a great need

required,

may

not be

It seems to me that they rendered useless through abuse. if they are not em mischief of even be much may productive

ployed

with

the

utmost
world.

moderation.
It
is

from

all

over the

appeal to you of your singular proof

rejoice not in your

Men

primacy.

But

if

you are wise you

will

primacy, but in

its fruitfulness.

The
x.

apostles were told not

1

to rejoice in the spirits

1

being subject to them.

St.

Men

appeal

Luke

20.

On

Consideration
and
I

to you, as I have said,

would the
that

resulting benefit

were

equal to the necessity.

Would

the oppressor might have reason to

when the oppressed cries Would that the know it

! !

wicked

in

his pride did

not consume the poor

What

so

fitting as for the oppressed to call upon your name and find a refuge, but that the What on crafty should not escape ?

the other hand

is

so perverse, so unfair, as that the

wrong

doer should rejoice, and he who has suffered wrong should be harassed for nothing ? You sadly lack humanity if you are not drawn towards a man whose heart is full of grief through

wrong which has been done him, the toilsome journey, and the expenses which he has incurred. But there is a no less sad lack of spirit if you are not roused against him who
the
is

partly the direct,

partly the
thee,

indirect,

cause

of so

many

calamities.
;

Rouse

man of God, when

these things

happen let both your pity and your indignation be stirred. one you owe to the injured, the other to him who inflicts the injury. Let the former be consoled for his losses, by

The

satisfaction for his

charges

let

the latter be so handled that he

wrongs, by putting a stop to the malicious may be sorry for

having done what he was not afraid to do, and

at the
7.

may

not laugh

punishment of the innocent. I think he ought no less to suffer

who

has appealed

without cause.

You have

the rule of justice based on the

fixed principles of divine equity, and, unless I also enjoined by the very law regulating

am

mistaken,

appeals.

This pro
harassed
to injure

vides that an unlawful appeal must not benefit the appellant,

nor prejudice the defendant.

for nothing
?

Why

should a

It is perfectly just that

he

man be who wished

his neighbour

should instead injure

injustice
;

himself.

To

unjustly

appeal

is

to

do

to unjustly appeal

and escape scot-

free only lights the fire

of unjust appeals.

Now

every appeal

Book III, Chapter

is

ii

77

unjust

which
is

is

not necessitated by the failure of justice.

An

appeal

lawful only

when you
else.

are

means of wronging some one

a judicial sentence.

The

wronged it is not a appeal must be from

;

To

anticipate the

sentence by an appeal

unless

some wrong was

clearly going to be done, admits of

no

justification.

He
appeal

therefore

who

appeals

when no such wrong

man, or
to gain

threatens, obviously purposes

wrong

to another

time.

An

is

not a subterfuge, but a refuge.

How

many have we known to appeal after defeat only that while the appeal was pending they might without let of law indulge
in

what

is

never lawful

The

some

cases,

we know,
adultery.

left

men unmolested
comes
this

permission to appeal has in for the whole of

incest, for

their lives in the

commission of execrable crimes,

example, or

How

about,

that

what
?

ought to be the terror of

villains is

found protecting villainy

long will you pretend not to notice, or will really not herd, the murmurs of the whole earth ? long do you mean to sleep ? will it be before long your considera

How

How

How

tion

awakes
are

to this gigantic confusing

and abusing of appeals

divine,
is

They

contrary to laws

human and
There

contrary

to

custom and established order.

no distinction of
frivolous,

place, degree, time, cause, or person.

in

These

and,

most

cases, useless anticipatory appeals

come from

all sides.

Was

not the Court of Appeal wont to be the special terror of

?

malicious offenders

At

the present time with

its

assistance

The they are themselves a terror, and that to good men. The change is not the work of antidote is turned to poison. the right hand of the Most High.
8.

Good men

to prevent their doing good,

have appeals brought against them by the bad and in terror at the voice of your

thunder they forbear.

they

Kven bishops

are appealed against that

may

not dare to dissolve unlawful marriages, or prohibit

78
them.

On
They

Consideration
may
not presume

are appealed against that they

to punish in the least degree, or

check rapine,

theft, sacrilege,

and crime of that description.

that they

They

are

appealed against

may be powerless to close the sacred offices against unworthy or infamous persons, or deprive them when admitted.

What remedy
that

are you seeking to discover for this disease, so

what was devised as a remedy be not found unto death ? The Lord was zealous for the house of prayer when it was made a den of robbers l do you, his minister, disguise the
;

fact that the refuge of the

wretched has been made an arsenal

On of iniquity ? stalled, and those

but those
is

all

sides

you may see the oppressed fore

are not the
is

who are eager to appeal who wish to do wrong. Here

?

wronged,

a mystery.

you do you ask why the victims of these appeals do not come to prove their innocence, and show the malice of their opponents ? I will tell you what the usual

the explanation study the matter.

It is for

to consider, not for

What me to

And

answer

is

We

don

care to be troubled for nothing.

In

the court there are

foster appeals.

men too ready to favour the appellants and If we are to give way at Rome, it is better
In this vast number

to give
9.

way

at

home.

I confess that I partly believe this.

of appeals, which are of daily occurrence, can you show me an appellant who has even repaid the travelling expenses of the
defendant
It would be passing strange if all the ? appellants were, as this implies, after your investigation, found to be in the right, and those appealed against in the wrong. Love * righteousness , saith the Scripture, ye that be judges of the
2

earth.

It is a small thing to keep righteousness, unless

you

love
love

it
it

as well.

They who keep

it.

it

do no more

they

who

are zealous for

1

lover of righteousness inquires

2

St.

Matt. xxi. 13.

Wisd. of

Sol.

i.

i.

Book Iff, Chaffer

for righteousness,

ii

79
common with am ashamed to

and follows

after

it

he, moreover, follows

up

all

unrighteousness.

You have
good

nothing in
sport.
I

those

men who

think appeals

which among the heathen has become a quote the saying To speak more have roused two fat stags. proverb

We

gently, there is

more wit than

justice in this.

Do

you,

if

you

love righteousness, not encourage appeals, but tolerate them. the Churches of God gain through the Still, it is but little that
individual righteousness of a single
are those of

when

the prevalent views

men

differently disposed.

That, however, will

be discussed elsewhere,

when we

begin to deal with the things

around you.
10.

Now

do not think

it

a waste of time to find leisure for

considering
lawful use.
I

how you may

restore appeals, if possible, to their

If you hereupon inquire, or rather care to know, are not to be despised, so what think, I say that as appeals And I should neither are they to be at all unlawfully used.

hard to say which of these, in it not that greater insolence, were

find
it

my
it

opinion, indicates the

seems as though the unlawful use must of necessity induce some measure of because it is more injurious, it contempt, and for this reason,
Is followed up. ought perhaps to be more vigorously more injurious, bad in itself, bad in its offspring ?
really
it

not
Is
it

not this unlawful use which either weakens the authority of

the very law of nature, or nullifies it altogether receive anything better than the sacraments ?
?

Can
If,

man

however,

the unworthy, or are unworthily they are wrongfully used by They bring the handled, they are by no means received. I not are duly reverenced. greater damnation, because they

allow that appeals are a great blessing to the world at large, as In fact they are to mortal men. necessary as the sun itself
as
it

were a

sun of righteousness,

bringing

to

light

and

8o

On
and

Consideration

convicting the works of darkness.

to

They

are

by

all

means

only those which are demanded of necessity, not those devised by craft and cunning. All unlawful appeals are of this description ; they do not help
be

cherished

upheld,

but

in time

not
in

fail

to

of need, they only minister to iniquity. They could become contemptible. How many defendants have

answer to such appeals even abandoned their rights that

they might not be worn out by a long and fruitless journey ? Yet there have been more who, unable to endure the loss

of their

own,

have

shown

but

scant

respect^ for

these

unsuitable appeals

ii.

Let me

and for personages bearing great names. tell of a case in certain man had point.

solemn day of had arrived. All were marriage things ready; many guests were invited ; when lo a man who coveted his neighbour s
publicly

betrothed

his

future

wife.

The

once announced his intention of appealing, on the ground that the lady had been first given to him and ought to The bridegroom was thunderstruck ; there belong to him.
wife
all

at

was

a dead-lock

the priest did not dare to proceed

;

all

the

preparations were thrown

away everybody went off to eat his supper at home; the bride was barred from bed and board until after the return This befell a journey from Rome.
resident in Paris, a noble city
royalty.

of Gaul

and the home of

city, a certain

On

another occasion, in the same

became engaged and fixed the day

for the wedding.

man Mean

while a false report got abroad that the parties ought not to be united. The case was referred to the judgement of the

Church, but without the

least expectation

of a decision on the

The only object case, no allegation. appeal. in view was to the and frustrate But the delay marriage. whether it he was that did not to make choose his bridegroom,
There was no
preparations for nothing, or that he would not brook the disap-

Book ///, Chapter

pointment and be so long kept from the

ii

81
loved, either

woman he

it, and went through with what he had To take a recent purposed. case, what are we to say of the extraordinary presumption of a certain young man belonging to the church at Auxerre ? The

treated the appeal with contempt, or feigned ignorance of

holy bishop having died, the clergy, according to custom, wished but the young man in question intervened with an appeal, and forbade anything to be done until after his
to elect another;

return from

Rome

information.

For when he saw

and yet to that very appeal he laid no that he was treated with

friends as he could three days after the others

contempt for appealing unreasonably, he called together such had made their

choice, and got himself elected.

12.
It is clear

from these and countless other instances that

why your energy almost constantly vindicate the contempt, and throw a veil over the unlawful use. Do you wish to more com
pletely bridle

the unlawful use of appeals does not arise from the contempt for them, but that the contempt of them springs from the unlawful use. it is that zeal and See, therefore,

contempt
the very
if

Take
of

care that the infant growth

its

is

strangled
this will

in

womb

abandoned mother.
use

And
be no

be done

the unlawful

meets with suitable

punishment. excuse for contempt.

Stop the

unlawful

use,

and there
there
is

will

Further, when

audacity will be hissed off the stage. usurer of the privilege, and there will be no despiser, or very seldom. You do well in refusing to sanction such appeals, or countenance the trickery, and in leaving much of the business
to those

no excuse, Let there be, then, no

who

are familiar with the details, or can quickly be

easier investigation is

come

so.

For the

made, and the more

and
is

certain its results, the sooner will the decision be given,

the sounder will

ST.

it

be.

What

gracious condescension

it

in

BERNARD

8 2

On

Consideration
!

and expense you to thus spare so many men enormous trouble But you must take particular care in selecting those whom
you
trust so
;

much.

might add many useful hints on the same

subject

but I

am

mindful of

my

purpose, and, content with

I pass to giving you an opportunity of making the addition, other things.

CHAPTER
Chunk
13.

III

rulers are
I

for the profit of their people

I

And

suppose

must

the first certainly not pass over

are at

thing that occurs to me.

You

the head
?

of

affairs,

without a
tell

rival.

Why

are

you thus placed

Is
?

The

question, I

you, requires consideration.

it

that you

may become

great through those beneath you

may make them

their

great.

They

means, but that you have chosen you chief, but for

By no

If it is not so, can you reckon above the yourself very persons for whose favours you are a candidate ? Listen to the Lord s words, They who have
sake, not for yours.

own

authority over
ever, relates to

them them

are

called benefactors.

That,
has
it

how
to

that are without.

What

do

with us
at

You

are falsely so called if

you aim not so much

shows

man being a benefactor as at ruling your benefactor. a poor spirit when he seeks not the welfare of those

beneath him, but to make his

own

profit out

of them.

Such

conduct

is

specially discreditable

in

commander-in-chief.

How

beautifully did the

opinion that parents

Master of the Gentiles express his ought to lay up for the children, not

children for the parents. 2

glorious saying,
1

He
2

several times says,

3

and

it is

Not

that I seek a gift, but fruit.

2

But now

St.

Luke

xxii. 25,

Cor.

xii.

14

Phil. iv. 17.

Booh III, Chapter Hi

let

83
here an

us pass

on,

lest

some one
;

find

my

lingering

indication of avarice in you

from that vice

tempting offers

I testified in

though how far you are removed a former book. For I know what

you have refused, and how deep your poverty was when you refused them If, then, I write such things to it is not that the admonition. Surely what is you, you require
written for your profit ought not to profit you I am only. here censuring avarice, a vice from which your character is safe enough ; whether the censure is necessary is for you to

decide.

I will

say,

however, not to mention the offerings of

the poor, which you cannot bear to touch, that we have seen the German money-bags dwindling down ; the bags were not Silver was counted as smaller, but the price paid was less.

hay.

The
known
to

as heavy as

Sagmarii reluctantly went home with their bundles when they came. new thing Was Rome

ever

to refuse gold

Even now we do not

the

believe

such practice

commends

itself to

Romans.

Two men
belonged
freely

came
to

Rome, both wealthy, both

to Cologne.
I

culprits.

One

Mayence, the other

;
*

Favour was

shown
was
will

to one
told,

the other, unworthy,

suppose, of any favour,

The same

robe you wore

when you came

in

you
!

wear when you go out. What a glorious saying Was it one whit very words of apostolic freedom.
to

The
inferior

Peter

s,

Thy money

perish

with

thee

The

only

difference

is

that the latter has

more

zeal,

the former

more

What did the man get by coming from over sea, modesty. almost from the ends of the earth, crossing sea and land to
purchase a bishopric twice over, once with his own money, For he had already bought it once. once with other men s ? He brought much with him, but he took it back ; not all,

however.

The

poor wretch
1

fell
viii.

into other
jo.

hands than yours,

Acts

F 2

84

On Consideration

more mighty to receive than to give. You did well to keep your hands clean both ways you would not lay them on the head of an ambitious man, nor lay them under the unrighteous
;

You did not thus hold aloof from a poor bishop, could name, but you gave him something to give, so that he mighty not be called stingy ; he secretly received from

mammon.
I

whom

You thus with your own purse you what he openly gave. shielded the man from exposure ; and at the same time by
humouring the
court,

the dislike of those

who love

he (thanks to your kindness) escaped You cannot hide the deed gifts.
;

we know

the story the to The averse are ? more it, hearing you displease you one If for it. it is I have in telling good you greater pleasure Where the glory of Christ way, it is good for me another.
is

both the facts and the person.

Does

concerned

am under no

such obligation to silence, as you

are to refrain from seeking your

own glory. And if you go on complaining, I will answer you out of the Gospel, The more he charged them, so much the more a great deal they
it,

published

saying,

he hath done

all

things well.

CHAPTER
Ecclesiastical rank

IV

and dignity to be respected. The abuse ofprivileges and exemptions.

There
is

4.

something else

if it

be something

else, for

might perhaps be said to be part of the same subject and let your consideration give good heed to it. He does not appear
it

from the truth who thought that what I am about to For myspeak of should be classed as a variety of avarice.
to be far
1

St.

Mark

vii.

36.

Booh III, Chapter iv

self,

85-

I
it

would not deny

either that

it

is

kind of avarice, or
if

that

looks like avarice.

At

all

events

you aim

at

per

you should shun not only things bad in themselves, but have the appearance of evil. that In the one case you things have regard to your conscience, in the other to your reputa
fection
tion.

A
it

particular line

of conduct under different circum

nevertheless, if
it

stances

may

be lawful

does not look well,

l

deem
the

unlawful.

In a word, ask your ancestors, and they

evil.

will answer,

Abstain from every appearance of

servant by
all

Let

Lord

means

imitate his

And

If any man serve me, let says, concerning Him you know it is said, The Lord hath reigned, he hath put on beauteous apparel, he hath clothed

Himself

Lord, for He him follow me/ 2

himself with strength.

teous in glory, and you have

Be you also strong in shown yourself an

faith,

beau

imitator of

God.

Your

strength

is

the confidence of a faithful conscience,

So then, your beauty is the splendour of a good character. I beseech you. be clothed with strength, for your strength is
the joy of the Lord.

Moreover,
in

He

delights in your fair

likeness.

beauty no

less,

as

it

were, than

His own

Put on

your glorious vestments ; be clothed with wherewith the virtuous 4 woman was wont to clothe her house
the
hold.

two robes

Let there not be

feeble
faith
:

in

and

let

there not

your conscience a trace of a weak be in your reputation the

blemish of a bad appearance.

robes, and the Bridegroom

You

will then

wear the two

will rejoice over

He

has betrothed to Himself; your

drift is,

God

will

your soul which joy over you.

Are you wondering what my

ceive

and do you not yet per

my
I
i

meaning
refer

will

longer.
1

to

the
2

not keep you in suspense any murmuring and complaining of the

St.

Thess.

v. 22.
4

John

xii.

26.

P.

xciii. I.

Vulg. /or/is.

Prov. xxxi. 10.

8(5

On Consideration
They
cry aloud that they are being mutilated and

Churches.

are none, or very few, which are not under the scourge, or dreading its smarting already ask that is ? Abbots are exempted Do how you approach.

dismembered.
either

There

from

their

bishops,

bishops from

archbishops,
this look well

from patriarchs or primates.

Does

archbishops ? I should

be surprised if any justification could be found for such doings. The constant practice shows that you have authority, but You do this because possibly not so keen a sense of justice.

you have the power, but whether you have the right is open You are where you are that you may uphold the to question.
gradations of honour and dignity, secure to every one his

proper rank, and not grudge any one his due

as one of your

predecessors says.
15.

Honour to whom honour. 1 The spiritual man of whom we read, who judges

all

things that

he may be judged by no man, 2 will preface all his work with a sort of threefold consideration. First, he will
the
it

ask whether
lastly,

thing
is

is

lawful

then,

is

it

becoming

whether

also expedient.

For although

Christian

unless

philosophy undoubtedly inculcates that nothing is becoming it be lawful, and nothing expedient unless it be both and lawful, it will not of necessity follow that becoming
everything
lawful
is

either

becoming or expedient.

Well

then, let us, if

before us.
will the

we can, apply these three tests Must it not be unbecoming in you

?

to the business

law

And, because

there

is

to make your no appeal against you,

?

to resort to force while you ignore reason

Are you
to

greater

than your Lord,

will
3
?

who

says,

came not

do mine own
main
of pride, for a

tain that

it is

Whatever may be argued a mark of baseness, no

to the contrary, I
less than

man, as though he had not the

1

gift
15.

of reason, to make his

3

Rom.

xiii.

7.

Cor.

ii.

St.

John

vi.

38.

Booh ///, Chapter iv

pleasure,

87
swayed not

and not reason, the

rule

of action

to be

by judgement but by appetite.

of the beasts
?

Is anything

more

characteristic

And

if

it

is

unworthy of a reasonable being

can endure that you, the supreme If you and insult your rank ? ruler, should so outrage nature do so degenerate, which God forbid you will share in the
to live the life of cattle,
!

who

general reproach,

Man

being in honour did not understand

he

is

compared

to the foolish beasts

l

of burden, and
it

is

made

like

unto them.
all,

How

very unworthy
all,

is

of you, when you

possess

not to be content with

but you must needs

trifles

make

a strange to-do over the

minute and inappreciable

of the universal dominion entrusted to you, as if they were not

yours already
here I should like you to remember man who, having a hundred sheep, of the Nathan s parable 2 Let us also one the coveted belonging to the poor man. who was master of the rather or the recall Ahab, crime, deed,
!

And

of

God grant and yet was eager to get a single vineyard. Thou as it was to him, it said to have never you you may 4 hast slain and taken possession.
all,
1

6.

And

please

do not make the

profit

from these exemp

unless
it

tions a pretext for them.

There

is

no

profit,

be that

the bishops are thereby

dissolute.

more

insolent, the

monks even more

How is it that they are also poorer ? If you examine the balance sheet of these freedmen with anything like care, and look into their lives, no matter where, you will
find the

monks shamefully poor, and the bishops disgracefully These are the twin offspring of a baneful freedom. worldly.

What
can
1

is

boldly sinning,

there to prevent the loose and disorderly rabble from when there is no one to rebuke it ? What

we

exj>ect

but the impudent plundering and pillaging of

2
*

Ps. xlix. 12.

2
i

Sam.

xii.

i.

Kings

xxi. 2.

Kings xxi. 19.

88
defenceless religion,

On

Consideration
there
?

when

is

no one to defend

it ?

For

where can men

find a refuge

Shall they go to the bishops

twinkle

The bishops must have a merry complaining of injustice ? in their eyes whether they look at the wrongs done, or

the wrongs suffered.

What
is

profit

is

there

in

that blood

The

only

gain, I

fear,

that

which

God
is

threatened in the

prophet,
require at

He

shall

die in his iniquity, but his blood will I

l

your hand.
with

For 2

if a

man

not only exempted but

is

puffed up,

and he from whose jurisdiction he

anger,
little

exempted

is

inflamed
I

have said too

how we

can the exemptor be innocent ? are smothering the fire ; let me

If he speak more plainly. how can he be alive who

who
is

complains

is

spiritually dead,
?

the cause of his complaining

Must he
well, for

not, therefore, be guilty of the death of both these

persons, and give sentence of death against his

it

own

soul as

was he who supplied the sword which caused the death of both ? This is what I meant when I said, Thou
hast slain and taken possession/
3

And
;

hear of these things are scandalized

parage, and blaspheme, that
is

further, people who they are indignant, dis

to say, they are

wounded even

unto death.
acts

The

tree is

not good that bears such fruit as

of arrogance, the breaking up of houses, rivalries, the squandering of resources, so many scandals, so much hatred
;

and, what

is

more lamentable,

bitter enmities

and perpetuul
true are the

discord between the churches.

You

see

how
all

words,

All things are lawful to me, but

4

things are not

expedient.

But suppose the thing

1 shall

is

not

even

lawful.

Pardon me ;

much
1 7.
1

not readily allow that the source of so lawlessness can be lawful.

Would
3

you, in fact,
8.

deem
2

it

lawful to cut off the limbs

is

Ezek. xxxiii.

The

text here
i

in great confusion.

See p. 87.

Cor. x. 22.

Booh III, Chapter re

89

of churches, turn order into confusion, and remove the land

marks which your fathers placed ? Well then, it is the work of justice to secure to everybody what belongs to him; how can it be consistent with justice to rob any man of what
belongs to him
?

You

err if

you reckon that your apostolic

power

is

God.

not only supreme, but the only power ordained of If this is your opinion, you differ from the apostle.
"

He

says,

There

is

no power except from God.

So

then,

if that

which follows,

He
a

that resists the

if this

power withstandeth

the ordinance of

God,

even

does not apply to you exclusively.

says,

mainly makes for you, it In short, the same writer

3

Let every
*

soul be subject to the higher powers.

,

He

does not say to the higher power as to one man, but to the higher powers

if all
,

power belonged
it

since

resides in

Your power, therefore, is not the only power from many. the Lord there are middle and lower powers. And as
;

those
so
a

whom God hath those whom God

let
it

4 conjoined are not to be put asunder, hath subjoined are not to be put on

footing of equality.

If you cut off a finger, attach

it

to

your head, and

hand

for

hang side by side with your arm, as a the upper parts of the body, you create a monstrosity.

Something like this happens if you place the members in the body of Christ otherwise than He Himself arranged them.
Unless you suppose
it

was not He, but another, who

apostles,

set

secondly prophets, thirdly evangelists, then teachers and pastors, for the perfecting of the
saints, for the

some

in

the church,

first

work of the

ministry, for the edifying of the

it

body of Christ before you with his

ably uniting
1

And
own

yet

is

this

true apostolic eloquence,

it

body which Paul sets most admir

as
s 5
I
k

it

to the

Head, and representing

2

from

Him

Rom.

xiii.

r.

Rom.

xiii.

2.

Rom.
28.

xiii. T.

St.

Matt. xix. 6.

Cor.

xii.

90
fitly

On

Consideration

framed and knit together through that which every joint supplieth, according to the working in due measure of each
itself in love

several part,

up of
earth

making the increase of the body unto the building V And do not despise the mould on
it is

which you
;

are to fashion yourself because

is

the

Church on

the pattern

derived from

heaven.

For not even

the

Son can do anything except what He hath seen the Father do, 2 as is obvious from what was said to Him under the name of Moses, See thou make everything after the
pattern
1 8.

which was showed thee on the mount.

He

understood this

who

said,

saw the holy

city,

New

Jerusalem descending from heaven, prepared by God. 4 I suppose a parallel was intended, viz. that as in heaven above

Seraphim and Cherubim, and all other celestial beings, even and archangels, are of varying rank under one Head, viz. God ; so in the Church on earth, also, primates or patri
to angels

archs,

archbishops,

bishops,

presbyters,

or

abbots,

and

all

others, are similarly ranked under one supreme pontiff.

That
must

which has

God

for its author,

and originates

in heaven,

But if a bishop say I do not desire not be lightly esteemed. I do not care to to be under an archbishop , or an abbot
Unless, perhaps, obey a bishop , this is not from heaven. the I do not desire to have heard one of angels crying you or one of the lower angelic orders be under the archangels
,

declare that he could not bear to be subject to any one but

God.

What
?

stewardship
the estate.

you say, do you forbid me to exercise my What I wish to prevent is the squandering of am not so ignorant as not to know that you
;

have been made stewards

for casting
1

but if so,
it

it

is for

building up, not

down. 5
16.
4

In a word,
2

is

required
3

among stewards
Exod. xxv. 40.
10.

Eph.

iv.

St.

John

v.

19.
5

Apoc. xxi.

2.

Cor.

xiii.

Booh III, Chapter iv

that a

man
is

be found faithful.

When

necessity requires you

may
there

be excused

your dispensing power; if some manifest advantage, such exercise may deserve
k

for exercising

commendation.
your own.

Advantage

I
is

say,

of the community, not

to the

For when no good

done either

commu

nity or to yourself,

we

certainly have not a faithful steward

Still,

a cruel waste. ship, but

as everybody

some monasteries
tolic see in

in different dioceses,

knows, there are which from their very

foundation have been more closely associated with the apos But accordance with the will of the founders.
is

the free gift of devotion

intolerant

one thing

the efforts of ambition

of subjection are quite another.

So much

for this.

CHAPTER V
The Sovereign Pontiff should uphold
decrees

and

the Apostolic ancient ordinances throughout the

world
19.
It

remains for your consideration to survey the condi

tion of the

Church

generally,

and to ascertain whether the

2

people are subject to the clerks,

the clerks to the priests, the

;

prints to

God,

in

all

places of religion order

if ecclesiastical

is

due humility if in monasteries and preserved, and discipline is watchful

;

censures are enforced against corrupt practice and perverse doctrine ; if the vineyards show the goodly
1

Cor.

iv. a.
i.

See Bingham, Ant. of the Christian Church, vol. orders, below presbyters and deacons.
:!

p.

47.

Inferior

The

fncerdotinm

in

tecundo

et

tertio

online,

i.

e.

presbyters and

deacons.

92
bloom of
fruit

On Consideration
priestly integrity

and holiness

if
;

the blossoms bear

if,

in

the obedience of faithful peoples

apostolic

now

at length,

your with

own

commands and

ordinances are observed

s field

fitting care, lest

any portion of your Master

be found.

be found

uncultivated through neglect, or filched through fraud.

You

may
on

be sure that such defects

may

To

omit count

less other details, I could easily point to parts

all

of the vineyards

sides

which

are lying waste

I could

show you

that

even of those which your own right hand has planted some At Rheims was it not your own mouth that are rooted up.
published the canons observes them ?

submitted

to

the

Council
?

* ?

Who
are

Who

has observed them

You

de

ceived if you think they are observed.

so,

you have yourself erred, either

or

in

If you do not think decreeing what was not

it

to be observed,

pretending that

is

observed.

We

enjoin

you

said,

that bishops as well as clergy see that they

do not, either by superfluous apparel, or an unbecoming medley of colours, or by divided garments, or by the tonsure, offend the eye of the beholders, to whom they ought to be a pattern
and example
;

but rather by their

own conduct
life

so

condemn
But

these things, and by their

mode of

evidence their love of

innocence, as the dignity of the clerical order requires.

if after

warning from
let

within forty days,

prived

bishops any do not submit them by authority of the same be de

their

own

of their

ecclesiastical

benefices.

If,

bishops neglect to enforce the aforesaid penalty,

however, the inasmuch as

the faults of inferiors are to be attributed to none more than

to indolent

and negligent
until

rulers, let

them

abstain

from

their

such time as they do inflict the punish pontifical ment appointed by us on the clergy subject to them. With this we have thought well to couple the order that no one be
office
1

See introduction to this book.

Book III, Chapter v

93

ordained archdeacon or dean, unless he be deacon and priest.

Morever,

if

archdeacons, deans, and priors, below the afore

named

orders, contemptuously refuse to be ordained, let

them

be deprived of the honour they have taken upon themselves. further forbid the bestowal of the aforesaid honours on

We

youths not even as yet admitted to holy orders, but distin

guished for their capacity and meritorious lives. 20. These are your words; you authorized them.
effect

What

day youths, although not admitted to holy orders, are promoted in the Church. As
?

was given

to

them

To

this

regards the
is

first
;

canon, luxurious dress was forbidden, but

the punishment

it

not checked

was declared, but

It is

it

has by

no means followed the offence.

since

we

heard the

command

lamented a single

cleric

given, and deprived of his

office.

now the fourth year we have not as yet

benefice, or a single
is

bishop suspended from his

sad.
ness,

But the sequel

intensely

What

is

the sequel

Impunity, the child of careless

the mother of insolence, the root of impudence, the

nurse of transgressions.
it

And

blessed will you be if you

make

your earnest care to guard against carelessness, the first But you will do your best in this respect. parent of all evils. Now lift up your eyes and see if the spotted fur does not dis
grace the clergy just as much as ever ; if the immoderate division in the robe does not as much as ever almost show
their

nakedness.

Does God
I

care

what a man wears

*

Does He men talk.

not rather regard his character

This

is

how

But the clothing

refer to

indicates deformity of

mind and morals.

How
?

is it

that the clergy wish to be one

truth
is

thing and seem another

The

that they are not so

innocent and upright as they ought to be.

Forsooth,
in

in

dress

they

are

soldiers,

in

profession clergy,

conduct neither.
the Gospel

For they

neither light like soldiers, nor preach

94
like
1

On
clergymen.

Consideration
?

To
,

which order do they belong

In their

eagerness to belong to both, they forsake both, confound both. says the Apostle, shall rise in his own Every one 2 What is their order ? Having sinned without order.
order, shall they perish without order
if
?

I rather think

that

the

all-wise God

is truly

believed to leave nothing unordered,

from the height above

fear their

to the

order

can be only where there

depth beneath, there is reason to is no order but

,

where everlasting horror dwells.

appropriate to themselves

unhappy bride entrusted

to the care of bridesmen such as these,

who

are not afraid to

for her adorning
!

what was intended

They
rivals.

are surely not the friends of the bridegroom, but his

And now
not enough,

you
for

it is

have said enough about the things beneath true, for the adequate treatment of the

for me to handle, but enough must view the things around you ; now my purpose. but the fourth book will open the door and admit us to them.
subject,

which

is

far too great

We

St.

Bernard (Cotter Morison,

priest

p. 1

29) elsewhere girds

lost

at

the

cross

between the

and the

soldier.

Not only have we

the spirit of the

old monasteries, but even the outward appearance.

For

this habit of ours,

which of old was the sign of humility, by the monks of our day is turned We can hardly find in a whole province where into a source of pride.
withal

we condescend
one

to be clothed.

The monk and

their garments, the

his cowl, the other his cloak,

the knight cut from the same piece.

As early as the beginning of the sixth century there are canons forbidding the clergy to wear a military cloak, or bear arms. 3 i Cor. xv. 23.

BOOK
In the fourth
[

IV

Head of the Church. The People of Rome. The root of mischief was deep and and a momentary calm was perennial preceded and followed by such tempests as had almost sunk the bark of St. Peter.
ideal
i ;

book St. Bernard proposes for the Pope s is around him, viz. (a) the Clergy, (b] the people of Rome, (c) the Cardinals, and other officers of the Court, and concludes by drawing a remarkable of an
consideration what
portrait

Rome continually presented the aspect of war and discord ; the churches and palaces were fortified and assaulted by the factions and families ; and, after giving peace to Europe, Calixtus the Second alone had resolution and power to pro hibit the use of Gibbon private arms in the
(Decline

and
St.

metropolis/

Fall,

ch.

Ixix.

A.D.

1118-1224), who,

after

quoting Bernard, adds, Surely this dark portrait is not coloured by the pencil of Christian charity ; yet the features, however harsh and ugly, express a lively resemblance of the Romans of the twelfth century.
In addition to their vicars, the popes appointed some of their functions, such as that of holding councils for the investigation of cases which had been referred to Rome, or in which the popes took it on themselves to interfere. These legates were sometimes ecclesiastics sent from Italy; but as foreign ecclesiastics were
*

Legates.

legates

to exercise

by princes, it was more usual to give the legatine commission to some bishop of the country in which the inquiry was to take Even kings were sometimes place.
suspicion

with

regarded

invested with the

(circ.

authority of papal legates/ Gregory VII A.D. 1070) applied to his he that legates the text, heareth you, heareth me. Wherever they apjvared they were the highest ecclesiastical authorities and bishops trembled before the deacons and subdeacons who were imested with
;

96

On

Consideration

the pope s commission to control, to judge, and to depose them. Up to the time of Anselm (circ. A. D. 1 100) they had come but seldom to England and only on special business.
a legate of All England was appointed it was stoutly contended that no one but the Archbishop of Canterbury Robert could be recognized as a representative of the pope. Cotter Morison, Saint Bernard, p. 423. son, Ch. Hist., &c. Election of Pope. The great innovation in the method of election dates from A. D. 1059, when Nicolas II, in a Council held at Rome, published a decree that the cardinal bishops should first treat of the election, that they should then call in the cardinals of inferior rank, and that afterwards the rest of the clergy and people should approve the choice. The choice of pope was thus substantially vested in the car The election was to be made saving the due honour dinals. and reverence of our beloved son Henry, who at present is accounted king, and hereafter will, it is hoped, if God permit, be emperor, as we have already granted to him ; and of his successors who shall personally have obtained this privilege from the apostolic see. There was no emperor at the time, and
; *

When

our beloved son

Henry

was

a child under female guardian

Nicolas, it will be seen, so short a time before ship. St. Bernard s day, assumed the right to dispose of temporal
sovereignties.

His successor did

s invasion

so also

when he

sanctioned

William the Conqueror Book III, &c.]

of England.

See Robertson,

CHAPTER
The
i.

things
better,

around
most loving

the Pope
Eugenius,

If I

knew

how you
;

received what I have already sent, I should proceed to the

rest

of

my work

with corresponding confidence or caution

or I might, of course, stop altogether.

But since the distance

which separates us renders such knowledge impossible, you

Book //^ Chapter

97

must not be surprised if, as I approach (with some misgiving, I the middle of confess) my subject, my discourse flows less
freely in its divided channel.

Having

fully treated the first

part

of consideration

in

the former books, I

now

take in hand

the task of adding

my

views on the things around you.

They,

importunity. being allow no pretence of carelessness or

too, are really under you, but the nearer they are the greater is their For before

your very eyes they

forgetful ness.

more
there
I

furiously drive
is

you

they more tumultuously

They mob you

;

reason to fear they

may

carry you

away

altogether.

do not doubt

that you have learnt

from your own experience

is

what watchful and earnest consideration

things are so.

required

when

Moreover,
in,

if careful

does not step

your vexation will

and timely consideration be boundless, and your

You will not have a moment to spare, anxiety unceasing. nor a free place in your heart ; the labour will be greater, the
profit less.
1

have

in

you daily
church.

from the

mind those things which come upon city, from the court, from your own
;

things, I say, are around you your clergy and your people, whose own bishop you are, and to whom you therefore owe a debt of special care. So are they, too, who

These

day by day assist you, the elders of the people, the judges of the world they, too, who belong to your household and sit at table, your your chaplains, gentlemen of the bedchamber, and
;

inferior clergy appointed in service.

their different offices to do you more intimate acquaintance they more frequently knock, disturb, and vex you. These arc

These

are your

they
to be

who

are not afraid to

wake

the beloved before she wishes

awaked.
1

Cant. v. 2, 3.

hi.

BLRNARU

98

On

Consideration

CHAPTER
The
clergy

II

and people of Rome.

The

care

and

watchfulness of
2.

shepherds in olden
your clergy,

time

Now,

in the first place,

who

set the pattern

Church, ought to be in the best is amiss in your presence re of order. whatever Secondly, It concerns the glory of flects the more discredit upon you.
for the clergy throughout the

your Holiness that the

very pink of a
other

ordered, so fashioned, that they

men you have before your eyes be so may be the mirror and the Above all virtuous and well-regulated life.
be found ready for their duties,
fit

men they should

for

the sacraments, eager to instruct the people, circumspect in

keeping themselves free from all pollution. It is the people of say about the people ?
not more
I
briefly,

What am
Rome.
I

I to

could

or

more

definitely,
I

describe

them.

Yet

think of your parishioners. Is there anything in history more notorious than the wanton race unaccustomed to ness and pride of the Romans ?

ought to let

you know what

peace, familiar with tumult

intractable
;

a race to this very day fierce and

who

will never submit except

when they have no

is

power
lies

to resist.

Here

is

the mischief; this

the care that

You heavy upon you, and you must not disguise the fact. are for convinced read that as smile this, you you perhaps

Do not despair what is required they will never be cured. You have surely heard the of you is the care, not the cure.
:

words,
4

Take

care of
It

him

our

Lord

did not say

cure

or

heal

him.

was
*

a true saying,

The doctor cannot

always
*

cure his patient/

But
I

set a better ideal

before you in your

work.

Paul says,

laboured more than they all/

1

He

Cor. xv. 10.

Booh IV, Chapter

does not say,
<

ii
I

99
bore more fruit

did more good than

all,

or

than all/ for he most scrupulously avoided any word of pride.

taught that every one shall receive according to his work, not according to the results of the work, knew better than that. Hence it was that he thought he ought to glory more in labours than in successes, as you
1

The man whom God

have him

saying

elsewhere,
;

In labours more

abundant.

for God will take So, pray, do your own work good care of His without your solicitude and Plant, water, anxiety. bestow care you have done your part. God, when He so
:

wills, will

certainly give the increase;

it

will not be you.

If

perchance

He

does not will to give

says,

it,

you lose nothing, for

the scripture

God
3

will

reward of
failure

their

labours.

That

render to the righteous the labour is safe which no

I

can

render

void.

And
;

would say
but

this
I

without
the

prejudice to the divine

power and goodness.

know

heart of this people is hardened stones to raise up children unto

God

is

able of these

Abraham.

Who

knows

if

and pardon, convert and heal them ? But I do not propose to dictate to God what He would ought to do that I could persuade you to do what you ought, and as you
return
;

He will

ought.
3.
I

know

am

treading on dangerous ground, and have to

nice points.

deal with

some very

How
?

shall
I see

approach the

perilous task of saying

what

think

clearly

what

is

The cry of innovation will be hanging over my head. raised for no one can deny the justice of my complaint. But I would not allow even the For I am plea of
;

novelty.

quite sure that

what
it

urge was once the custom, and, like

fall

all

other customs,

might

into disuse

but nothing can dis

turb the fact that the custom once prevailed.

1

Can any one

Sol. x. 17.

Cor.

iii.

8.

Cor.

xi. 23.

Wisd. of

G 2

ioo

On

Consideration

with truth deny that to be a custom which was not only done once upon a time, but beyond a doubt was the practice for
a considerable time
it
?

I will tell

will
l

do no good.
office

Why
who

rulers

of the Church,

you what I refer to, though Because it will not please the have more regard for the splendour
Before your day devote themselves entirely to

of their

than for the claims of truth.

there were

men who would

feeding the sheep

; they gloried in the shepherd s work and counted ; nothing humiliating except what they they the of the sheep, for they did not hindered welfare thought seek their own interests, but spent upon the sheep. They

name

selves.

spent care, they spent their substance, they spent even them Wherefore one of them says, I will be spent out for
2

your souls.

It is as

though they
;

said,
3

We
so,

came not
as

to be
it

ministered unto, but to minister

and

often as

became them, they made the Gospel free of cost. The only gain they sought from those in their keeping, the only pomp, the only pleasure, was, if possible, to make them a perfect
people for the Lord.
in in

That was

their constant concern, even

care,

much sorrow of
hunger and
4.

heart,

thirst, in

and pain of body, in labour and cold and nakedness.

this

Let me now ask what has become of

:

practice?

very different one has crept in

men

ambitions

have

undergone a great change, and I would that the change were not for the worse have still among us, I admit, anxious
!

We

care,

wholesome emulation, and a sense of responsibility. These have been passed on to you without diminution. In
support of what I say, there is the fact that you do not spare But it your substance any more than your predecessors did.

is

the change in the investment that

1

makes the
Chron.
3

difference.

It

Salrapis.
2.

But

see Judges

iii.

ix.

a Cor. xii. 15.

St.

14, Vulg. Matt. xx. 28.

Book //
is

Chapter

ii

101
:

a great abuse.

Few

look to the

mouth of the lawgiver

have regard to his hands. The hands do all the Pope

all

And
s

not without good reason.

business.

Show me
you
as

man

in

the whole city of

Rome who welcomed

Pope without
profess
at

having his price, or hoping to get it. to be your very humble servants,
masters.

Even when they

they aim

being

your

pledge their fidelity only that they may more Hence it is that there can conveniently injure the confiding. be no deliberation from which they think they ought to be excluded; there will be no secret into which they do not

They

worm

their

way.

waiting a minute or two,

If the doorkeeper keeps one of them I should not like to be in his shoes.

Now
I

for a

few

illustrations, so that

you may know whether

understand this people s ways, and how far. First of all, they are wise to do evil, but they know not how to do good. Hateful to heaven and earth, they have laid hands on both ;
they are impious towards
turbulent

God,

heedless

in

holy things

among themselves,
at

jealous of their neighbours, bar

barous to foreigners, they love no

man and
by

are loved of none

all,

and when they aim

being feared

all

must

fear.

These
are

are they who cannot bear to be beneath, though they not qualified to be at the head, faithless to superiors,
inferiors.
in refusing.

insufferable to

and no shame

They have no modesty in asking, They worry you to get what they
they get
it
;

want

they cannot rest

it.

till

they have no gratitude

once they have got

speak great things,
lavish

They
there

have taught their tongue to

is

when

but

little
;

doing.

They

are

promisors,

niggardly performers
;

the
artless

smoothest of
dissemblers,

flatterers,

and the worst of backbiters

traitors.
I

and malignant
because
I

allow myself to digress thus far think you ought to be fully and precisely admonished

of these things which arc around you.

102
5.

On Consideration
Let us now
return
to

our

subject.

How
!

is

it

that

churches are robbed to provide the purchase-money of the

flatterers

who cry ance of the poor

sides to get
stronger, or,
it
;

Well done
is

Well done
the

The

susten

scattered broadcast in the streets of the

glitters in

rich.

The money
it

mud

men

rush from
it

all

the poor

man does

not pick

up, but the

I

may
;

be, the swiftest runner.

Still,

must

in

fairness say this custom, or rather this deadly disease, did not

begin with you

would

that

it

might end with you.

the

But

let

shepherd, you, parade in cloth of gold, with every luxury at your command. The sheep, what do they receive ? If I might speak the truth, these are the pastures of demons rather than of sheep.

us proceed.

Amid

these surroundings

Did
self
?

Peter, forsooth,

do such

things, or Paul thus sport

him

You

see that the one object of the

Church
all,

s zeal is

the preservation of your dignity.

nothing, or but
little.

Honour
little

claims

holiness
to

If for

good reason you attempt

friendliness,

waive ceremony, and show a

:

No,

say

* it it is not : it does not suit the time becoming they : bear in mind the impor is not accordant with your rank : The last thing mentioned is the will of tant part you play.

God
stake

there
let

is

no hesitation because men

call

salvation
is

is

at

high and mighty ; and whatever gives the scent of glory, let that be Thus all humility is reckoned a disgrace righteousness. the inmates of the palace, so that you may more easily among
;

us

nothing

salutary

but what

find a

man who

really is

humble than you

fear

will
is

one

who

is

willing to appear so.

plicity,

The

of the Lord

counted sim

not to say folly. They revile a prudent man, who is on good terms with his own conscience, as a hypocrite. A lover of quiet, moreover, who sometimes finds leisure to
think about himself, they call a useless drone.

Book IV, Chapter Hi

103

CHAPTER
The

III

in necessity of curtailing extravagance

dress,

&c.
?

6.

How

is it

then with you

Are you not

yet awake,

and

on your guard against those the snares of death ? Pray bear with me yet a

who
I

have surrounded you with

little

while.

a godly jealous over you with I would it were as profitable as it is strong. and jealousy, I know where you dwell unbelievers and subverters are with
;

Nay, rather, pardon me when 1 am temerity than timidity.

say these things with less

you.

They

are wolves, not sheep

rest.

of these as well as of the

profitable if
it

The

but you are the shepherd consideration will be

leads you to the discovery of

lest
;

some means of

converting them

they subvert you.

turned into wolves

into sheep
?

why

They were sheep and of their turning back again despair

I

Here, here,

do not spare you, so that

that

God

deny may spare you. over this people, or showjthat you are.
lest

At

least cither

you are shepherd

he,

whose

chair you

fill,

You will not deny it, deny that you are his heir.
;

mean, of course, Peter, who never, so far as can be ascer araded himself decked with gems, or robed in silks i he was not covered with gold, he did not ride on a white
I tained,

steed,

he was not surrounded by

soldiers, nor fenced off

from

his flock
this

by noisy attendants. he could amply fulfil the salutary command, If you love In all this painted pomp you are not me, feed my sheep. What I insist on is Peter s successor, but Constantinc s.
*

He

thought that without all

that while

you may tolerate such pomp and glory to

1

suit the

St.

John

xxi. 15.

io4
time, you

0>

Consideration

must not claim it as a debt due to you. I rather urge you to consider those things which are a debt due from If on state occasions you are robed in purple and you. decked with gold, I am sure this does not mean that you, the
shepherd
s

heir,
;

shrink
it

shepherd

s care

from the shepherd s toil, or the does not imply that you are ashamed of

the Gospel.
too,

Albeit, if you willingly preach the Gospel, you, have a glorious place among the apostles. To preach the Gospel is to feed the sheep. Do the work of an evan

gelist,

and you have done the work of

a shepherd. to feed dragons

7.

You

are advising

me

you

say,

and
set

scorpions,

not sheep. For that very reason, I reply, about them ; but with the word, not with the sword.

Why

for

should you again try to use the sword, which you were once all bidden to Yet if any one should put into its sheath ?
to

deny that you have the sword, he does not seem

paid sufficient attention
to his
1

me to have

sword
and
it

into the sheath.

To

words, Put back thy you, then, the sword belongs,

s
it

Lord

should be unsheathed,

may

be with your consent,

Otherwise, if it no way belonged though not by your hand. 2 to you, when the apostles said, Lo, here are two swords,
the

Lord would
said,

have

not have replied, They are too many.

spiritual

It is enough He would Both swords belong to the

;
;

Church, the

and the material

the one

is

to be

used

to defend the Church, but the other

must even be banished

from the Church

by the

is wielded by the priest, the other of course with your consent, and at the command of the Emperor. More of this elsewhere. Now,
;

the one

soldier, but

however, seize the sword which was entrusted to you that you wound, for the saving of their souls, if not all, might strike
;

if
1

not
St.

many

even, at

all

events as
z

many

as you can.
See Appendix,
p.

John

xviii. 10,

n.

St.

Luke

xxii. 38.

171.

Booh y/7, Chapter in

8.

You

say,

am

not better than

fathers
it

my

fathers.

I will

not

ask to which of your

hearkened, which of them

exasperating house ever did not mock. Therefore do

this

you the more firmly take your stand if haply they may hear, and be still ; insist even when they resist. When I speak
thus,
I
it

shall,
I

perhaps,
said,

Was

who
to

Be

be said to use extravagant language. instant in season, out of season ? l

Call the apostle

if The prophet is you dare. 2 not aloud and cease To whom was cry he to cry unless it was to the wicked and to sinners ? * Declare unto my people their wickedness, and to the house

extravagant

commanded

of Jacob their
are called
k

sins.

wicked

and

Carefully observe that the same people the people of the Lord Take
.

the same view of those with

whom

you have

to do.

Although

they are wicked, although they are unrighteous, see that you are not told, Inasmuch as ye did it not to one of the least

of

my

brethren,

ye did

it

not to me.

admit that this

;

people has ever been of a hard forehead and of a wild heart but I fail to see how you can know that their heart cannot be

tamed.
but with

What has never been may yet be. You may despair, God no word shall be impossible." If they are of a

that

hard forehead, do you also harden yours. Nothing is so hard it does not The Lord yield to that which is harder.
I

said to the prophet,

their foreheads.

have made thy forehead harder than

If you have so dealt with that people that

people,

you can

say,

My

what ought

to have

done

for thee

that I have not

done/ your only sound defence. have thus and done no good, there is have done, you yet
this is

If
still

something that you can do, something that you can say.
1

Go

Tim.

iv.

2.

2
<

Iu.
St.

Iviii.

i.

Isa. Iviii. I.

Matt. x\v. 45.

iii.

St.

Luke

i.

37.

Ezk.

8.

106
forth from

On Consideration
Ur
of the Chaldees, 1 and say,
2

must preach the

will

Gospel

also to other cities.

I think

you

not regret

your exile if

you exchange

Rome

for the world.

CHAPTER
The Pope
s colleagues

IV
coadjutors at the

and

Lateran
9.

Let us come

to your colleagues

and coadjutors
if
;

at the

Lateran.
circle

They

are busy on your behalf: they are the inner

It follows that of your friends. more than any one else reap the benefit more than any one else bear the loss.

they are good, you

if

Do

they are bad, you not say you are

I

well

if

you have
are

a pain in your side

if

what

mean
put

is,
it

do not
differ

say you

good

you

rely

on bad men.

To

ently, suppose
in a

you former book) can your goodness, the goodness of an indi What profit does your individual righteous vidual man, bear ?
ness bring
1

are good,

what

fruit (as I

remember saying

to
;

the
xv. 7.

churches

of God, when
2

the

prevalent

iv. 43. In the eleventh century the seven cardinal bishops had been appointed to the Church of St. John Lateran 3

Gen.
St.

31 Bernard s word

xi.

St.

Luke

is

collaterales.

to officiate in turn for the Pope.

This

basilica, inscribed
all

on each

side of

the entrance,

The Mother and

site

world/ stands on the

to death

Churches of the city and of the house of Plautius Lateranus, who was put
Mistress of
It

by Nero

(see Tacitus,

and

is

named
still

after him.

Annals, xi. 30, 36 xiii. II ; xv. 49, 60), was founded by Constantine, who assisted
;

in digging the foundations. The Chapter of the takes precedence of that of St. Peter s ; the ceremony of taking possession of the Lateran Basilica is one of the first observed on the election of a new Pope, whose coronation takes place in it, so that for 1,50x3

with his
Lateran

own hands

years
is,

it has preserved its rank and privileges. appears to be playing with the word.

St.

Bernard, as his manner

Booh 7/7, Chapter iv

views are those of
that not even

107
?

your than bodily health would be with a serpent hard by.

is

men otherwise own goodness

disposed

The
men

truth
is

is

beset by bad

safer

There

And on the other no escaping from this internal mischief. the oftener men about if have hand, they assist good you, you or aggra relieve whether better. But the you your colleagues
vate

your cares,

who

deserves the credit of

it

more than
?

yourself for either choosing or admitting such

men

do

some whom you have not But they have no power chosen have chosen they you. So we or allowed them. what have either given except you
not speak of
;

all

for there are

come back

to the

same

point.

Blame yourself

for

whatever

you have to suffer at the hands of him who has no more power than what you have given him. As to the rest, with
these exceptions, the

men

for the

work of

this ministry, as

you perceive, are not to be elected or collected without due

It is your duty, like Moses, to summon, whencesoever, and admit to their office, old men, not young

consideration.

men old, I mean, not so much in years as character you have got to know because they are the elders of the people. Surely they who are to judge the world ought to be chosen out of the whole world. By no means let a man
men
; ;

whom

meddle with

this business because

he begs the

office.

De
Some
own.
wish

liberation, not entreaty, must be your guide to action.

things

we must

to de yield to importunate request, or grant

serving need.

But
it

in
is

so doing

we

are disposing of our

When, however,
petition
it

not lawful for

me

to

do

as

myself, the petitioner has no standing-place, unless, perchance, is that his wish his may lawfully be mine, and not simply
that

may be mine.
1

One man
16.

intercedes

for

another;

another perhaps even a-k* for himself.

Suspect the
p.

man on

Num.

\i.

See Appendix,

171.

io8
whose behalf you
is

On Consideration
are entreated
It
:

the

man who

asks for himself

already judged.

does not matter whether a

asks, or does so through another man.

If a cleric

man himself who does

not belong to the court

sure he
favours.
suit
is

is

the sort of person

always about the court, you may be who is on the look out for
his tongue to

flatterer,

and a man who smooths

if

everybody,

regard as a petitioner, even

is is

he asks for

nothing.

There

nothing

in

the scorpion s face to cause

alarm; the sting

in the tail.

10. If, as mostly happens, you find your heart softening under the blandishments of such men, remember what is written, Every man setteth on first the good wine, and when

men have drunk

freely,

then that which

is

worse.

You

should set the same value on the humility of the man who fears and of the man who hopes. The crafty and deceitful

man has a peculiar knack of putting on the garb of humility when he wishes to get something he is like those of whom There is a wicked man who hangeth down the Scripture says,
;

his

head sadly, but inwardly he is full of deceit. 2 To see how true this is, take a clear and familiar illustration from
yourselves.

among

How

many of

suppliant mien have

to put

you

admitted

whom

you have afterwards had

is

up with
?

in their

moroseness, insolence, stubbornness, rebellion

mischief, hidden at
full
first,

at

last

revealed.

The secret The stripling

of words, aiming at eloquence, when he is void of wisdom, you should look upon as every way the enemy of righteousness.

To

guard you against false brethren of this sort your Master 3 Lay hands hastily on no man. says,
1 1
.

So, then, having shut out the whole race of these

pestilent men, make it your chief care to bring in those whose admission you will not afterwards regret. The frequent revision
1

St.

John.

it.

10.

Ecclus. xix. 26.

Tim.

v. 22.

Book

IV

Chapter iv

109

of your own acts is discreditable, and it is not fitting that your Accord judgement should be frequently called in question. ingly, diligently examine for yourself, and with the assistance

men who love you, whatever is to be done. Examine beforehand, because, once the thing is done, correction is too late. The wise man s counsel is, Do nothing without
of the
counsel, and

when thou

hast once done thou shalt not repent.

And

be assured of this, that

;

men

fit

to be admitted can hardly

find favour with the court

if

possible, therefore, your choice

should be of
monasteries,

men

welcome

We, in our approved, not to be proved. all sorts of men in the hope of doing
to
If,

them good, but the court has been accustomed

more

readily

welcome good men than make men good.

however, as

we have shown, who have failed

more good men men who have improved, we must certainly look for men whose failure we need not fear, and whose progress we need not desire, inasmuch as they are
there have been at the court

than bad

already perfect.
12.

So

then, in choosing

men,

select not

him

that willeth,
;

nor him that runneth, but such as hesitate or refuse

pressure on these, and compel them
to

even put
spirit

come

in.

Your

may
but

rest in such, I think, as are not

of a shameless forehead,

but are modest, and have the fear of

God

who
;

fear nothing
1

God, and hope for nothing but from God who obsi-ru not the hands of those who approach them, but their neces
sities
;

who

stand up manfully for the afflicted, and judge in

equity for the

meek upon
in

earth

men who
meek
in

are of orderly

life,

proved holiness, ready to obey,

under discipline, stern
faith,

suffering, submissive

censuring,

who

hold the Catholic

are faithful in their stewardship, lovers of peace

and
in

concord,

consistent

in
1

maintaining

unity

men

upright

Kcclus. xxxii. 19.

10

On Consideration
prudent
in

judgement,

counsel,

discreet

careful in planning, strenuous in action,

in commanding, modest in speech ;

;

tranquil in adversity, devout in prosperity

as regards zeal,

in leisure time not idle ; given prone to pity to hospitality, but not too convivial ; careful in business affairs, but not anxious ; not covetous of another man s goods, nor
;
;

sober-minded

lavish of their

own

everywhere, and under

all

circumstances,

circumspect ; men who when bidden, and necessity requires, would not decline to serve as ambassadors for Christ, nor

unbidden would aspire to the

after gold,

office,
;

nor make their modest

sent

excuses a plea for obstinate refusal

go commission as so much
fruit
;

but follow Christ;

regard their nor look for reward, but seek gain,

who when who do not

do not

who

in the

eyes of kings are as John, to the Egyptians

are as

Moses,

to fornicators as Phinees, to idolaters as Elijah,

to the covetous as Elisha, to liars as Peter, to blasphemers as

Paul, to traffickers as Christ

people, but teach them
;

who do

do not

flatter

not despise the common the rich, but frighten

them

do not oppress the poor, but cherish them ; do not ; dread the threats of rulers, but despise them do not make
;

a great to-do

when they

enter on their work, nor

it;

show

signs

of anger when they leave

;

who do not rob the churches, but do not empty men s pockets, but refresh their improve them who take care of their own hearts, and correct their offences who zealously reputation, and do not envy another man his
;

cultivate prayerful habits,

and

in

everything rely more on prayer

than on their
peace,

own

industry and labour

regret
;

whose departure we

whose coming bringeth whose speech is edifying,

;

their life righteous, their presence a pleasure, their

memory

blessed

who

to the individual are amiable not in

word, but

in deed, while they command the respect of the world at large, not by their arrogance, but by the discharge of their duties ;

Book IV, Chapter iv

who
are
;

1 1 1

humble with the humble, and innocent with the

in

sternly rebuke the hardened, restrain the wicked, duly recompense the proud ; who are not swift to enrich them selves or their relations with the portion of the widow, and

nocent

who

the patrimony of the Crucified

freely received,

judgement

to those
;

who freely give what they have who suffer wrong, vengeance
in short, like the

on nations, rebuking peoples

who,

seventy
spirit,

whom Moses
and by
it,

chose, are perceived to have taken of your

whether absent or present,

;

strive to please you,

and

to please

God who

return to you, weary indeed, but not laden

with them

with gifts; while they even glory, not because they have brought all the curiosities and treasures of the lands, but
left

because they have

behind them peace to kingdoms, the law

for barbarians, quiet for monasteries, order for the churches,

discipline for the clergy, a people acceptable to

God,

zealous

of good works.

CHAPTER V
The Pope should refuse bribes. Ciu itfrid. The arrogance of
tendants
13.
I

Martin and
the Pope s at

think

it

worth while

to here plunge into the story of

our dear brother Martin, whose

memory

is

sweet to me.

You

have heard the story, but may not perhaps remember it. He was a Cardinal Presbyter, 1 and for some time was Legate
1

Innocent
1

II

gave him
all,

this

rank in A.D. 1130.

His

legatio

date

is

A.D.

132.

He

did not belong to Clairvaux, and

it is

not certain that he

was

a Cistercian at

He was

friends.

The

origin of

probably one of St. Bernard s intimate Cardinal Presbyters is not clearly ascertained.
fixed in

Bellarmiii thought they

were so called from being

some

principal

112
in

On Consideration
money almost
him
a horse,
to be at

Dacia, but returned so poor that with his

gone, and the horses nearly worn out, he could scarcely reach

Florence.

There the bishop of the

far as Pisa,

place gave

on which he rode as
the time.

where we happened

next day, I think it was, the bishop, who had a lawsuit pending, with the day of hearing rapidly approaching, followed Martin, and began to solicit the votes of his friends.

The

One by one their support had been solicited, and then came The bishop relied more upon him, because he Martin s turn.
could not be unmindful of the recent act of kindness.
:

Martin

thus replied You have deceived me. I did not know that this business was so close. Take your horse : there it is in

he gave it up to him. What ? a dear To think of Eugenius legate say you my Does it not returning from a land of gold without gold
the stable.
that very hour
to that,
!

And

sound

like

news from another world ?

To think
!

of his passing

Above all, to through a land of silver, and not know silver have at once rejected a gift which might not have been free
from suspicion 14. But oh
reviving the
fragrance.
I
!

how glad I am here memory of a man who

!

to

bears a

have an opportunity of name of sweetest

for

mean Gaufrid, Bishop of Carnotes, who

many

years, at his

own

expense, vigorously conducted an embassy

called Ecclesiae vel

churches, where baptism might be administered, which were therefore was of opinion that Titnli Carditiales\ Stillingfleet
. .

chosen out they were the chief Presbyters in large and populous cities . from the rest, to be as the Bishop s Council , and were therefore called

As the name of Cardinales Presbyteri. See Bingham, Antiq. I, p. 276. or was originally common to all bishops, so the chief "pope" papa"
"

presbyters and deacons of any church to which a cure of souls was attached were apt to have the term "Cardinal applied to them by way of distinc tion long before it was applied to the presbyters and deacons of the parish
"

churches of

Rome

in particular

(Diet. Christ, Antiq.,

s.

v.

Cardinal

).

There were twenty-eight chief parish churches

in the city.

Book //
in

Chapter
of, I

113
I

Aquitania.
in that

What

speak

saw myself.

was with
him with

him

country when

a certain priest presented

a fish generally called a sturgeon.

The
,

legate inquired
*

how

much

it

would

fetch.

I
;

cannot

said he,

accept

it

unless

and he paid the would-be donor, you receive the value reluctant and blushing to take the money, five gold pieces.

On another occasion, when we were in a certain town, a lady of the place devoutly offered him, together with a towel, two or three dessert-dishes, of beautiful workmanship, but made of wood. The man of tender conscience gazed at them for some
time, and praised them, but he

would not accept them. Was he likely ever to receive silver dishes after refusing wooden 4 ones ? have made Nobody could say to the legate,

We

Abraham
freely to

rich.
all
:

Samuel, was thus speaking Witness against me before the Lord, and
he,
like
:

But

before
ass
I I

his
I

anointed

whose ox
have
I

have

taken
?

or

whose
have
?

have

taken
?

whom

defrauded
I

whom

oppressed
will
!

or of

whose hand have

taken a bribe

and
a

Oh
we

day despise it, and I will restore it to you. that there were given to us plenty of men such as these
this
at.

have glanced

You would

be the happiest

man

in

the world, and the age the most delightful.

Would

not the

blessedness of those times seem to you only next to the joys

of

eternity,

surrounded on
15.
If
I

when, wherever you turned, you saw yourself all sides with so glorious a band of the blessed ?
you, you are perplexed; you sigh deeply * yourself, you suppose that is ever likely

know

and say
to

to

Do

come

to pass
is
?

Your thoughts
enough.

run thus
is

Our

present
tell

position

plain

How

far

what you
to

me

possible
it

May
!

live

and have the good fortune of seeing

!

accomplished
1

Oh
xiv. 23.

that I might be spared

2
1

behold

Gen.

Sam.

xii. 3.

ST.

BERNARD

ii4
the

Oft

Consideration
!

Oh if I supported by such pillars of such in the keeping fidelity, spouse blessed would be my lot entrusted to such purity
Church of

God

might see

my Lord
if I

How

might behold about me and bearing witness to my guarding

how

safe

men of
life,

that class both

to

whom
plans
;

might

safely impart
I

my

secrets,

and communicate

my

to

whom

to turn aside,

my heart as to a second self; who, if I wished would not allow me, would check me in my headlong course would wake me out of my slumber whose and correct my respectful freedom would check my pride
might pour out
:

error

wavering, cheer

whose constancy and courage would steady me when me when desponding whose faith and holi
;

ness would urge

me on

to whatsoever things are holy,

what

soever things are honourable, whatsoever things are modest,

whatsoever things are lovely and of good report. Now, my dear Eugenius, look once more at the present condition of
the

Court

or

Church,

and the pursuits of the

are about your person.

prelates,

particularly
1 6.

of those

who

But I have only gently touched the far, so good. 1 You may dig and see, like it. not into have wall, dug One obvious I must not go farther. the son of the prophet. Your attendants ridiculously endeavour remark I will make.
I

So

to take precedence of their fellow presbyters.

trary to

This

is

con of

reason, to

antiquity,

and

to the general consent

is

authority.
its

And

if trickery

works, as

commonly

the case,

own

downfall, surely better this than that the highest

However that may be, their chief plea order be despised. * in defence of their ambitious efforts is very absurd. ,

We

say they,

are those

who

at

every function are

;

more

closely
sits,

associated with our master, the

we

sit

nearest

to

him

Holy Father when he goes in

viii.

when he
procession,

we

Ezek.

8.

Book IV, Chapter v

follow next to him.
rank, but a debt

1 1

All

this is not a privilege

;

accorded to

due from assiduous service

formalities of service the

work gives meaning

through the very to the name of

deacon

In short, while the presbyters in ordered session

surround the throne, ye deacons stand at the foot. Ye stand In near that your master may have you in greater readiness.
the Gospels

we
be

read that

there

arose a strife

among

the

disciples as to

which of them might seem

if

to be the greatest

happy, Eugenius, around you could be controlled after the same pattern.*

You would

the rest of the things

CHAPTER

VI

// is not becoming in the Pope to be absorbed in the management of his household to the neglect

of weightier matters. steward

1

He
;

should have a

7.

We

are

now

tired

of the Court

let

us leave the palace

The inmates are not only they are waiting for us at home. around you, but in a way they are inside you. It is not
superfluous to consider

hold, to provide for those

how you who

propose to order your house

are in your lap
is

bosom.
but that

I
it

say that the consideration

is

necessary.
3
?

and in your not only not superfluous, Listen to Paul s words, If a man

knoweth not how

of the church of

to rule his

own

house,
again,

how

shall

he take care

God
and

And

If any

not for his own, and

specially his
is

own

provideth household, he hath

*

man

denied the
1

faith,

worse than an unbeliever.

When

St.

Luke
is,

xxii. 24.

2 3

That
I

as our
5.

Lord controlled His

disciples.
*
I

Tim.

iii.

Tim.

v. 8,

II

i itf

On Consideration

I say this, I am not admonishing you, occupied as you are with matters of the highest importance, to devote yourself to the lowest ; in a way, to grow less, and spend on trifles

what you owe to weighty affairs. Why entangle yourself All in those things from which God has rescued you ?
these things
,

He

says,

shall be

added unto you.

Still,

you ought to do these things, and not leave the others undone. But while you personally attend to the great things, you should
also personally provide representatives to

see

to your

little

things.

For

if a single

servant cannot at the same time look

after the cattle,

and take charge of the tables, how can you without assistance attend both to your own house and to the Of this latter we read, house of the Lord ? Israel, how

great

is

the house of the

Lord

2
!

Your mind,

intent

on

matters of so great and so varied importance, ought, in fact,

to be relieved of
It
all anxiety for more trifling and baser things. should be free from all prepossessing and engrossing occu It should be of such nobility that no unworthy pations.

affection can drag

it

down.

It should be so straightforward
it

that

no

evil

purpose can turn

aside.

It

should be cautious

It should be watchful without harbouring stealthy suspicion. lest it be distracted by impertinent and inquisitive thoughts.
It

should be so rooted and grounded that

3

it

any sudden blast. under even lasting

It

should be invincible, so that

be not shaken by it sink not

it

tribulation.

It should be so large that

can find ample room for any temporal loss. Be quite sure that you must be stripped of these 1 8. blessings, and smitten with these curses, if you divide your
1

St.

Matt.

vi.

33.
I

Baruch

iii.

24.

The mind

sway by, and the heart

bear,

Shall never sagg with doubt, nor shake with fear.

Macbeth,

v.

iii.

9-10.

Book IV, Chapter vi

attention

1 1

and wish to share yourself between the things of

God

and your own trivial affairs. You must get some one for the For you, I say, work, some one to do the grinding for you.
not with you.

There

are

some things you

will

do

yourself,
entirely

some with the

assistance of other men,

and some

through the agency of others. will understand these things ?

sideration
details

Who

is

a wise man, and he

You must
Now,

not
in

let

your con

go

to sleep over them.

my

opinion, the

of your household management belong to the class last As I have intimated, you will do them by means mentioned. of someone else. But your representative, if he be not faithful,
will cheat
;

if

you must look out for

he be not prudent, men will cheat him. So then, a man both faithful and prudent to set
1

over your household. Still, he will be useless if a third Do you ask what this is ? It is authority. quality be lacking. For what is the good of his wishing to manage, and knowing
as necessity arises, if he cannot act according to his You must therefore give him a wishes and his knowledge ? free hand. If you think this is unreasonable, bear in mind

how,

that

he

is

a faithful servant,
;

who, nevertheless, desires

prudent servant,

to

follow
tliele^s,

reason

and he
to

is

who,

never-

knows how

follow reason.

But
is

faithful

and

sagacious will

can only avail

when

it

so adequately sup

ported that

it

can act with perfect ease

and freedom, and

command

All the rest unhesitating obedience of all. must therefore be under him. Let him brook no opposition. Let there be no one to say, * have you done so ? Let him
the

Why

have power to shut out and

let in

whom
him

the servants, to transfer the service to

he chooses, to change whom he likes and

all
be-

when he
him.

likes.

Let

all

so fear
all

that

may
a

benefit

by
all,

Let him be before

1

that he

may

boon

to

St.

Matt. xxiv. 45.

1 1

8
in all respects.

On Consideration
Do
not lend an ear
;

and

when he

is

secretly

disparaged by whisperers and backbiters

slanderers.

rather rebuke such

rule

And

would

like

you to make a general

is

of

regarding with suspicion any man who what he has told you privately. But

afraid to say openly

if in

your judgement

it

ought to be told face to face,

informer, not an accuser.
19.

and he

refuse,

pronounce him an

So then

let

one person assign

their several duties to all

the rest, and

You

the rest be responsible to the one person. should trust him, and so gain time for yourself and the
let

Church of God.

If the choice
it

lies

between a trustworthy
if

servant and a prudent one,

is

better to appoint the former.

Of

the

two

this is certainly the safer course.

However,

you cannot
faithful

find a suitable person,

even

if

man be

not so

as he ought, I advise

than lose your

way

in this labyrinth

you to put up with it rather Re of domestic care.

s

member
on his

that Judas

was our Lord

steward.

What

is

more

disgraceful for a bishop than that he should spend his energy

furniture,

and his

bit

of property

He

should not be

always prying into things, asking about every thing, eaten up with suspicion, and disturbed at every little loss or symptom

of neglect.
let a

I say this to

shame some of

that sort,
all

who

never

day pass without taking an inventory of

their belong

ings, reckoning

up every item, and demanding an account of

mites and farthings.

to Joseph,

Not so the Egyptian who gave up all and knew not what he had in his house. 2 The

Christian should blush

perty.

who cannot trust a Christian with his pro

goods
and the servant was a foreigner.

He was
him over

not a believer, but he had faith in his servant,

all

and

set

his

20. Herein

is

a marvellous thing.

The
2

bishops can

com

mand men enough and

1

to spare for the trust of souls,

and yet

St.

John

xii. 6.

Gen. xxxix.

6.

Book IV, Chapter vi

their small estates.
relative values

119

cannot find a single person in whose hands they may place They must be excellent judges of the
matters, and so

of things to take such great care of the smallest little of the But, as we are given to greatest.

clearly understand,

we do more

patiently suffer Christ s loss

than our own.

meet our daily expenditure with a daily and know nothing of the constant damage which the scrutiny,

We

Lord

s flock sustains.

There

is

a daily discussion with our

servants about the price of food and the

number of loaves

a conference with our presbyters to consider the sins of our

people

is

a very rare occurrence.

The

ass

falls,

and there

is

some one

to

lift

him up

the soul perishes, and no one takes

account thereof.
our

And

no wonder, when we do not perceive

own

unceasing defects

burn with

indignation, are

whenever we cast up the

should

Are we not angry, do we not we not tormented with anxiety, How much more patiently figures ?
!
!

we

bear material than mental loss

Wherefore
to

the Apostle,

do ye not

rather

suffer

, says be defrauded ? l

You who
already

teach others, pray teach yourself, if you have not done so, to set a higher price upon yourself than upon

Those transitory things which cannot abide your belongings. them with you, make pass away from you, not through you. The flowing stream hollows out a channel for itself; similarly
the con temporal things coursing through the mind eat away If the torrent can sweep across the fields without science.
injuring the crops, you

may

confidently exj ect to handle such

I counsel you by all means to endeavour to divert the onset of these things. Many of them should be unknown to you, the greater number be unnoticed,

matters without mental hurt.

some
2
1

forgotten.
.

There

are,

however, some things as to which

1
i

would

Cor.

vi. 7.

i2o

On
:

Consideration
I refer to the character and pursuits of

not have you ignorant

your various servants.

perience of very many.

You ought

not to be the last to

know
ex

the faults of your household, which, as

we

are aware, is the

Wherefore,

as I have said, let another

manage the rest, but do you yourself see to the discipline. Trust that to nobody. If in your presence there is any ten
dency to arrogant conversation, or showy dress, stretch out be yourself the avenger of your hand against such offences
;

Impunity is the mother of audacity, forth excess. Holiness becomes the house of audacity brings
the
to you.

wrong done

a bishop,

modesty becomes
all

it,

good repute becomes

it

the

guardian of

discipline. priests of the house hold are either more highly esteemed than others, or they are the common talk. In the look, dress, gait of the priests
is

these

The

about your person you should allow no trace of immodesty or indecency. Let your fellow bishops learn from you not
to

have about them boys with their hair curled, or effeminate

1

It is surely unbecoming for a bishop to go hither and thither surrounded by fops who wear the turban and use the curling iron. And remember the admonition of the wise

youths.

man, They are thy daughters toward them. z

22.

make not thy

face cheerful

but gravity.
latter
if

I am commending to you is not austerity, former puts to flight the weaklings the checks the frivolous. If a man be austere, he is odious

And

yet

what

The

he be not grave, he becomes contemptible yet in everything there is a happy medium. I would not have you act with
;

Archbishop Anselm (A.D. 1094-5) in the beginning of Lent, when the Court was at Hastings, refused to give the customary ashes and benedic tion to the young nobles who affected an effeminate style of dress and
1

manners
2

wearing long hair which they curled and adorned

vii.

like

women.

Ecclus.

24.

Book

IV

Chapter

i<i

121
What
is

too great severity, nor with too great laxity.

pleasing than that moderation

more

which prevents your

familiarity

severity

making you oppressive, and your

temptible
?

making you con

In the palace be the

Holy

Father, at

home
;

the

father ot the family.

do

not,

make them
lips

door of the

they always well to so keep the as not to shut out the grace of affability. The
fear you.
It is

Let your household love you

if

hasty tongue must therefore always be bridled, but specially at the feast. Your deportment will be most fitting if in action

you

are strict, in look cheerful, in speech serious.

Let not
you
in

the chaplains, and those

divine offices,

who

are associated with

It is

the

be without honour.

for

you
all

to provide

yourself with such

to them, as
it is

men

as are worthy.

Let

pay attention
at

to yourself.

Let them receive

your hand

necessary with the provision you make for them, and do you see that If you catch one of them begging more from they want not.

what

is

for their support.

Let them be content

your visitors, judge him as you would Gchazi ; and you must have the same rule for the doorkeepers, and the other officials.

But

all

this is superfluous, for I

it

remember

that

you long ago

:

planned

more worthy of your apostk What more wholesome for your conscience, more conducive
all.

What

is

shi]>

to

good

report,

more

profitable

by way of example?

It is

an

excellent rule to banish greed beyond the reach of scandal, 2

and not only

1

to be innocent
2O.

of

it.

Kings

v.

Isa.

xxxiii.

15.

The

Vulgate has

qiii proiiclt

ex caiumnia.
fraud
.

R. V.

who

despiseth the gain of oppressions, or

(Margin"

122

On Consideration

CHAPTER
The

VII

ideal Pope

23. I will now bring this book to a close, but in ending should like by way of epilogue to either recapitulate some Before things already said, or add some which I passed over.
I
all,

consider that the holy

head,
is

Roman Church

of which

God

has
;

made you

the mother of churches, not their mistress

but that you are not sovereign lord of the bishops, but one of them, the brother, too, of those who love God, and a partaker with them that fear Him. As for the rest, consider that you

ought to be a model of righteousness, a mirror of holiness, a pattern of piety, the asserter of truth, the defender of the
faith, the

teacher of nations, the guide of Christians, the friend

of the bridegroom, the leader of the bride to her spouse, the ordainer of the clergy, the shepherd of the people, the instructor

of the

foolish, the refuge

of the oppressed, the advocate of the

poor, the hope of the wretched, the protector of the father

judge of the widow, the eye of the blind, the tongue of the dumb, the staff of the aged, the avenger of wicked ness, the fear of bad men, the glory of the good, a rod for the powerful, a hammer for tyrants, the father of kings, the
less, the

mitigater of laws, the dispenser from canons, the salt of the

earth, the light of the world, the priest of the

Most High,

the vicar of Christ, the

Lord

s anointed, I

and
the

lastly the

God
give

of Pharaoh.

Understand what

say

Lord

will

thee understanding.

power and wickedness go hand in hand, we must claim something for you more than human. Let your countenance be upon them that do evil. Let him
1

When

Ps. xxxiv. 16.

Book y/7, Chapter vii

who
fears not

123

your anger.
admonition.

man, nor dreads the sword, fear the breath of Let him fear your prayer who has despised your Let him think that he who incurs your wrath

incurs the wrath not of

man

but of

God.

He who
God

has not

heard you,

let

him quake

at the

thought that

will hear

you, and will be against him.

We

now

turn to the discussion

I shall hope, of what remains, namely, the things above you. with God s help, to pay this debt in one book, and so be quit

of

my

promise.

BOOK V
this book St. Bernard considers the things above us (ch. i), discussing the respective provinces of Opinion, Faith, and Understanding (ch. ii, iii), then proceeding to the Holy Angels

[IN

first

(ch. iv, v), the

Being of

God

(ch. vi,

vii, viii, xi),

the Person of

Christ (ch. ix, x).

In ch. xii

a conception of Hell in striking tion of modern times. The book concludes (ch. xiv) with an

we have God the Judge, and accord with much of the exposi
Holy

impressive illustration of the mystical interpretation of

Scripture (Eph.
height, depth , The Schoolmen.

Him comprehension term scholastic originally denoted a teacher in the schools founded throughout his empire by Charlemagne under the direction of our countryman, Alcuin of York. Used as an adjective, the word described the
The
scholastic history/ scholastic subjects taught philosophy, scholastic theology/ during the thousand years of the Tran
sition Period,

18) and our

iii.

God

regarded as

length, breadth, of as such.

from the sixth to the sixteenth century. In a movement so extended there were, of course, many Of the schoolmen by whom St. Bernard developments. may have been influenced, directly or indirectly, we need only mention John Scotus Erigena, John the Irishman (b. between
A. D.

800 and

A. D.

810,

d. about A. D.

877); Berengarius

of Tours
A. D.

(A. D. 999-1088); Lanfranc, his opponent (b. 1005, d. A. D. 1089, Abbot of Bee, and from A. D.

1070 Abp. of Canterbury); Roscelin, the reputed founder of Nominalism (condemned at the Council of Soissons, A. D. 1092) William of Champeaux (b. A. D. 1070, d. A. D. 1121); Abelard, pupil of the two preceding (b. A. D. 1079, d. A. D.
;

1142); Anselm (b. A. D. 1033, d. A. D. 1109, also Abbot of Bee and Abp. of and Gilbert of Poitiers, Canterbury) whose views were discussed at Rheims (A.D. 1148). Whatever may be said of after times when Dialectics
;

became a branch of professorial study in the Universities of the Middle Ages, it would be doing great injustice to repre sent these men as mere triflers, hair-splitters, verbal quibblers,
syllogistic

conjurers,

and so

forth.

They

often described

BOO(
wearisome
circles,

r
.

125-

rushed vehemently into culs-dc-sac, wandered

about a labyrinth, vainly demanding an outlet Many of their folios may be fossils, but we may surely believe that their

way was
a

foreseen, that they had a Guide, that there was method which all these bewilderments were to help them in There were deep fires burning in their bosoms, finding out and both the intellect and the affections were in training for
.

the better future.

Nor would
authority.

it

The human
and
the

be right to represent them as in revolt against reason was awaking after its long
giant

slumber,
revolt

was

not

easily

controlled.

The

John

against authority, as against logic. the Irishman rightly felt that Aristotle s Categories

was not so much

belonged to the regions of sensible and intelligible things, but that when we ascend to the consideration of Him who transcends sense and intelligence, logical categories are out of
place

was an
but

is neither Genus, There Species, nor Accident. earnest desire, not to uproot the Faith, but to find an intellectual basis for it, not to discard either reason or faith,

God

to

reconcile

their

claims.

Conceptualism, those who have eyes to see they stand for the profoundest controversy which has ever engaged the thought of man, and are expressions of man s determination to get, if possible, to the bottom of things, and ascertain if reality anywhere exists,
or
life is

to

vast

Realism Nominalism, numbers are only names, but to

,

but a dream.

liven Abelard
at rest
!

all

grudges between

him and Bernard were set and speak gently of him

1

let us, too,

is

entitled

think tenderly, to our gratitude and

How holily, how devotedly, in what a Catholic spirit he first made confession of his faith, then of his sins ; with what an affection of heart he
received the food for his journey, the pledge of eternal
life,

the

Body of
;

the

Redeemer; how

faithfully

he

commended

his

body and soul to Him

our brothers are witness, and the whole society of that monastery. Thus Master Peter (Abelard) finished his days, and lie who was known through
out the world for an unparalleled master of science, persevering in the Learn of me for I am meek and lowly of learning of Him who said
"

heart
",

passed, as

we have

a right to believe, into His presence.

Let ten

from

Cluni, where Abelard was staying just before his death, and where

126
respect.

On Consideration

There were doubtless faults in his intellectual he may or may not have been the frst champion temper, but he strove for the emancipation of reason, of free inquiry without which magna est veritas et praevalebit will never be a maxim of the possible. From the time when Boethius (about A.D. 520) wrote his treatise on The Unity of God against the Arians, Nestorians, and Eutychians, the name into which we are baptized was all through the Middle Ages the subject of ceaseless speculation and discussion. may deplore the fact that so sacred a theme should be the shuttlecock of logic, but once reason
,

We

began to move,
logical,

it

would

psychological, metaphysical,

infallibly set itself problems, ontoin trying to solve the

mystery of

God

the highest

and

the answer of both

Anselm and Bernard

:

greatest object of thought, to the question,

What is God ? And it is not difficult to see the working of the principle of compensation wisdom is justified of her children. If theology received from logic a portion of its
dryness and formality , it is no less true that logic received from theology its personality and vehemence Some power ful stimulus to thought was needed in the days of barbaric indifference. What likely to be so potent as the dogmas of
.

predestination, Christ s presence in the Eucharist, and, under the root of all lying these, the being and nature of God,

things and
St.

all thought ? Bernard was neither by

taste nor training qualified to

take a distinguished part in the dialectics of his time. could not speculate like Anselm, nor argue like Abelard. hated heresies as foes to practical life, as disturbers of the

He

He

devotion of monasteries, as hinderers of the common action of the Christian nations against the Infidels : he was no less a

determined opponent of the logic of the schools ; he was, how ever, a saint, not a doctor ; and if he overcame the objects of his fiery wrath, if Abelard and Gilbert both submitted, it was
not because of the fine temper of his sword or the
he was
first

skill

with

buried by the monks.

His remains were afterwards removed

Heloise was prioress

to the oratory of the Paraclete which he founded. of the latter.

Book
which he used
it,

V
he bore them

127
down by
his

but because

earnestness, his impetuosity, his reputation for holiness, and the sheer weight of his unrivalled authority.

Once more
St.

there

is

perhaps

reason
*

for

gratitude.

If

Bernard had been differently constituted, our libraries might have been encumbered with more fossil folios , to the loss of his inspiring exhortations and such helpful medita tions on the Godhead as he communicated to Eugenius.

Anselm thus poured out his soul I do not attempt, Lord, to penetrate Thy profundity, because in no sense can I compare it with my intellect but I do desire to comprehend Thy truth, even though imperfectly, that truth which my heart believes and cherishes. For I seek not to
St.

comprehend

in

order to believe, but I believe in order to

com

I believe, because if I did not believe, I should prehend. never comprehend. St. Bernard s attitude was somewhat

different.

It cannot be better expressed than in the words of Frederick Denison Maurice Bernard did not dislike Abelard mainly as a rebel against authority, but as outraging what he conceived to be the divine charity or love. Righteous

ness was not so

much

the foundation of his

mind as

it

was of

not nearly so just a man. But no writer of any age has dwelt more upon love as constituting the very being and nature of God, and as the perfection of man because
s.

Anselm

He was

he

is

made

in

the image of

feature of his

mind

in

it,

power.
abhorred.

The

idea of the

God. This is the characteristic we believe, lay the secret of his Trinity was in him the idea of the

absolute, all-embracing love.

Any

other basis of divinity he

The

intellectual conceptions

of Abelard were

in

different to

him when they were applied

to any other subject,

when applied to theology. The ex which were welcomed with so much enthusiasm by Abelard s youthful hearers, were to him the dry, hard substi tutes for a living truth. That which appeared to quicken and inspire them, smelt in his nostrils of the grave and the charnelhouse/ Hence St. Bernard s portrait of Alx-lard laid before the Pope Ponit in coelum os suum ft scrutatur aha Dei*
were
utterly offensive

planations

Maurice, Mediceval Philosophy; Lewes,

///>/.

of Philosophy,

vol.

ii

ia8
Mysticism.
arose in the

On
way of

Consideration
given to a school of thought which from the cold and exact logic of

The name
recoil

Its leading idea is that Scholasticism in the twelfth century. perfect holiness and spiritual knowledge are to be attained by devout contemplation rather than by outward means of grace The three stages of such perfection and theological study.
are defined as Purification,

with
It

God

was

Illumination, and Perfect Union (Diet, of Doctrinal and Historical Theology, p. 501). no novelty in St. Bernard s century ; contemplative
all

natures must have been at

times disposed towards

it

the

older monastic systems are said to have been characterized by it in a high degree and the writings of the fifth century, falsely attributed to Dionysius the Areopagite (Acts xvii. 34)
;

had great influence on the religious thought of the Middle Ages. John the Irishman was the first to combine Mysticism In his leading work, the De Divisions with Scholasticism. Naturae, he puts the following prayer into the mouth of the student God, our salvation and redemption, who hast given
us nature, grant to us also grace.
feeling after

Manifest

Thy

light to us,

ance.

Thee, and seeking Thee, in the shades of ignor Recall us from our errors. Stretch out Thy right

hand to us weak ones who cannot, without Thee, come to Show Thyself to those who seek nothing besides Thee. Thee. Break the clouds of vain phantasies which suffer not the eye of the mind to behold Thee in that way in which Thou peris

end beyond which they crave for nothing, seeing that there cannot be any good beyond The orthodox mystics of the it that is higher than itself. twelfth century had a common aim, viz. to reconcile the
claims of contemplative piety with those of scientific theology, Bernard held that but expressed themselves very differently. not argument but holiness comprehends the things of God ;

mittest those that long to behold that invisible, which is their rest, the

face of Thine, though

it

Hugo
that

of St. Victor (A.D. 1097-1141) laid

down

the principle

the uncorrupted truth of things cannot be discovered by reasoning ; Richard of St. Victor, disciple of this last (d.
Ueberweg, Hist, of Philosophy,
vol.
i ;

Morison, Life and Times of

$t.

Bernard; Church, Life of

St.

Anselm, &c., &c.

Booh
A. D.

129

1173) treated the faculty of mystical contemplation as superior to the imagination and the reason. Another Victorian,
A. D.

Walter (about

1180) gave

to Abelard, Peter

Lombard,

Gilbert, and Peter of Poitiers the name of the four labyrinths of France. In the following century Bonaventura (d. A.D. 1274) rose to the full height of sublimity, or extravagance, by sub did ordinating all human wisdom to divine illumination. not see how could he, when the doctrine of the

He

Holy

Spirit,

the Source of

was
cal

so

little

physical, intellectual, moral, spiritual, understood ? that true human wisdom // divine
life,

all

. It is related that Thomas Aquinas, the angeli doctor, on a visit to Bonaventura, whose Itinerary of the mind to God had won for him the title of the seraphic Bona doctor, asked to be permitted to see the latter s library.

illumination

had and

ventura pointed to the crucifix, and said it learnt all he knew. This is the * spirit
a

beautiful

spirit

it

is.

With

there that he of the Mystics, the Mysticism of later

was

periods

we

are not

concerned.]

CHAPTER
The things
T)ivine,

above
to

us, namely God and things which we rise by means of the

y

Creatures
former books, although they bear the title On Consideration , have very much in them relating to action,
i
* .

The

inasmuch as they teach or admonish that some things should be not only considered, but also done. But the present book
will treat

above you

of Consideration only. and that is our topic

It is

For

the things which are

-do not call for action, but

for contemplation.

impossible to take a part in those

are,

things which

in

one sense ever

and ever

will be

some of

which, moreover, ever have been.

ST.

And

would have you,

BERNARD

130
my
I

On Consideration

dear Eugenius, wisest of men, shrewdly observe what

say, namely, that

am going to home as often

your consideration goes from

as

it

turns from the things above to the visible

things below, whether these have to be studied with a view to

in the

knowledge, or sought for use, or administered and performed Still, if your consideration so en discharge of duty.

gages in the things below as to seek the things above, it is not banished far. Consideration thus employed is a returning

home.

That

is

a higher to the

and worthier use of things present,

the invisible things of

when, according

wisdom of Paul,

God

are clearly seen, being perceived through the things that

1

are made.

The

citizens,

doubtless, have no need of the

himself observed

words I have quoted although he said that things invisible are clearly seen through things visible, he significantly added, from the created world. 2 And, indeed, what need of steps
ladder
;

exiles have, as the author of the

;

for,

for

him who

is

already on the throne

Consideration

is

one

of heaven, and is equipped for deeper It sees the Word, and insight into the things of heaven. in the Word the things made through the Word. It has no
creatures

of the

need to beg the knowledge of the Maker from the things which have been made. For even to gain a knowledge of these things, it does not descend to them it sees them
:

where they
is

are far better seen than in themselves.

Hence
is

it

that to reach

them Consideration does not seek the medium

it

of the senses:
percipient.

perceives
is

them immediately, and

heart s desire, and

self-

That

the best sort of vision

when you
find

lack

nothing,

when you have your

yourself.

con

tentment in
1

Otherwise,

you

run

some

risk

of

Rom.

i.

20.

Created universe.

But the context requires

contrast between

mundus and coelum.

See Gifford, Sanday and Headlam, Ep.

Rom.

Book V, Chapter
seeking satisfaction elsewhere,

131

and

this is to fall beneath the

standard of perfection, and enjoy less freedom. 2. And why should you want the lower things? Is it not absurd and unworthy of you ? Clearly, by longing for the things below, you do some wrong to the things above though I admit that mortal man will never be guiltless of such
:

into the

wrongdoing until the time come when he will have escaped freedom of the sons of God. For they will all then

be taught of God, 1 and without the medium of any creature will be blessed in God alone. This will be a returning home, when we leave the country of our bodies and reach the realm

of

God, the Mighty Spirit, the great spirits There is no place abiding place of the spirits of the blessed. here for the intrusion of sense or imagination ; this realm is
truth,
it

mean our

is

wisdom,

a while

we

are absent from

the vale of tears,

sideration
is

For highest good. our present abode is a valley, where the senses have dominion, and Con
virtue, eternity, the
it
;

an

exile

where the bodily sense

if

freely
is

and

powerfully manifests
in darkness.

itself,

but the eye of the spirit

veiled

What
a

wonder, then,
help?

Consideration, being a

in passing through time to eternity the traveller is to be congratulated who has been able to win for himself the indispensable services of the citizens ; using them, not delighting in them ; compelling

foreigner, needs

native s

And

them,

though not master ^r them.

1

of them

demanding them, not

St.

John

vi.

45.

132

On Consideration

CHAPTER
The Steps of
3.

II

Consideration
it

He

is

a great

man who makes

it

his concern to utilize

the senses, spending, as

were, the wealth of the citizens in

thus providing for his

And
is

he

is

no less a man

own salvation and the salvation of many. who has made philosophy a stepping-

stone to the things invisible.

The

more pleasure in the latter, more one has more happiness, the other
But he
is

only difference is that there in the former : the profit

indicates

more

strength.

the greatest of

things, so far as
self,

who, scorning the use of sensible human frailty permits, has accustomed him
all
l

not by gradual steps, but by sudden ecstatic flights to I suppose Paul s soar aloft to the glorious things on high.
ecstasies
2

were of

this last description

they were departures

for he him [from the senses], not the ascent [of the senses] ; but into was rather not ascend that he did relates self Paradise,

caught up thither.
it is

This

is

what he means by saying

of God
3
.

If

we

mentally depart, Consideration, even in the place of its sojourning, through the the help of grace, has gained pursuit of virtue, and with
the upper hand, these three results follow
:

to the glory

Moreover, when

it

either checks

1 Ecstasy is defined as Excessus, literally departures. or ordinary state of feeling in which the mind stands out of

an extra
is

detached

from sensible things

2 3

2 2

Cor.

xii.

4.

Cor.

ecstasies

to the Vulg. mente excedimus, the reference being on themselves, not to the criticisms of St. Paul s opponents
v.

13.

them.

The
See

Revised Version translates are beside ourselves,

Stanley on Corinthians
,

i.

e.

are

mad.

&c.

Book V, Chapter
the
1

it

133
too
:

senses,

lest

they assert

themselves

strongly:

or

draws them
lest

in, lest

they go too far afield

first

or shuns them,

they
is

defile.

In the
in

case the

mark of Considera
in

tion

strength,

the second freedom,

the third purity.

For such
purity

a flight of the spirit is only

side,
like

made with

the wing of

on the one

and of rapture on the other.

to

know the distinguishing names of 4. these various kinds of Consideration. Let us say, if you
please, that the first is economical, the

You would

third speculative.
tions.

The
is

meaning

will

second estimative, the appear from the defini

that of the steward
2

Consideration
it

economical

when
*

things in

makes systematic use of the senses and of sensible It is daily life so as to win the favour of God.

estimative that of the valuer when it wisely and dili gently searches everything, and weighs everything, to find God.
It is

speculative
is

when
God.

it

retires within itself,

itself

and so

far as
in

Divine help
order
to

given, detaches
I

from human

affairs

contemplate
is

suppose you carefully observe

that the last

the

fruit

they stand unrelated to

but are not really so.

it,

of the others, and that the others, if may seem to be what they are called,
unless the
;

And

first

keeps the

last in

sows much and reaps nothing moreover, unless the second makes the last its goal, it walks, but does not walk
view,
it

forth.

So

then,

what the

first

desires,

the second

scents,"

the third tastes.

us,

To

this taste,
;

though more slowly

the

however, the others also bring and there is a further difference the
road, the second the

first is

more toilsome

more

peaceful.

Literally, stmualtty;

but the context ihows that the word had not iu

modern
2

associations.
for
;

Oikonomos,

which

the
;

St.

Luke xii. 43 i Cor. word is disptnsativa.

iv. I, 3

Vulgate equivalent is dispensator in Titus i. 7 I Pet. iv. 10. St. Bernard s

;

R cading

odoratur.

134

n Consideration

CHAPTER
Opinion, Faith,
5.

III

and Understanding

Enough about the way up, you say ; I have still to tell You deceive yourself if you whither you must ascend. you it transcends the that do me to ; power of speech. Do expect
you think that I can utter what eye hath not seen, nor ear heard, 1 God the apostle and has not entered into the heart of man P
,

So then the has revealed them to us by His Spirit. says, are things which are above are not taught by words, they But what speech does not explain let revealed by the Spirit.
Consideration seek, prayer desire, the
life merit,

purity attain.

At

admonish you to consider the things which are above you, do not think that I am sending you to gaze at the sun, moon, and stars no, not the firmament itself,
all

events,

when

nor the waters which are above the heavens.

things,

For

all

these

though locally

above

are in point of value

beneath

existences. you, even in dignity of nature, as they are material in vain look for any Your portion is the spirit, whereby you

thing above you which

is not Moreover, God spirit. and so are the holy angels, and they are above you.

is

a Spirit,

But

God

is

a Spirit in virtue of

His

nature, the angels are your superiors

through grace.

The
is

special excellence both

;

of angelic beings
excellence
spirits
;

reason

but in

God

there

of yourself and is no peculiar

the blessed

He

is

altogether excellent.

He, and
ways, as
it

who

are with

Him, must

in three

were along
the

their several paths, be

by our Consideration sought after

paths of opinion,

Of these, under faith, and understanding. on on faith reason, authority, while opinion standing depends
1

Isa. Ixiv. 4.

Cor.

ii.

lo.

Book V, Chapter Hi

135-

Two of them attain to safeguards itself by probability only. the certainty of truth, but faith possesses truth out of sight and
implied,

understanding has

it

naked and manifest

opinion,

having no certainty, does not so much apprehend truth as seek

it

through probabilities. 6. The utmost caution must be exercised so as to avoid

lest
faith,

confusion,
articles

the

uncertainties

of opinion crystallize into

of

or the foundation verities of faith

become the
in

questionable matter of opinion.

And we
if
it

should bear this

is

mind

that opinion venturing

on assertion

rash

faith,

if it

hesitate, is

weak

and understanding,
is

into the try to break

sealed mysteries of faith,

deemed

a burglar,

and

a spy

upon

the secrets of the throne.

for understanding,

Many
;

have taken their

own

opinion

and have thus erred.

may

be taken for understanding

for opinion.

How

so

And in truth opinion understanding cannot be taken Surely because opinion may be de
;

ceived, understanding cannot be

if

it

could,

it

would not be

understanding, but opinion.

For

true understanding has not

only certain truth, but the knowledge of truth.

define each of them.

We may thus
Understanding
invisible

Faith

is,

by the exercise of the will,

a sure foretaste of truth not yet manifested.

is

the

sure
is

and clear knowledge of some

to be false.
;

thing.

Opinion

the holding something provisionally true which you

do not know
free

So

then, as I have said, faith

it is

is

from doubts
then, does

if

it

have doubts

not faith, but opinion.

?

How,

it

differ

from understanding
in it
its

Inasmuch
is is

as, in

although there be no
understanding,
the case with
a
still it

more uncertainty
has a
veil

than there

before

eyes, which

not

understanding.
inquiry
is

In short, if you understand

;

thing,

further

needless

if

further

inquiry

be

But there is nothing we necessary, you do not understand. would rather know than what we already know by faith. When

1 3

On Consideration
now
assured by
the cup of bliss will be

the veil shall have been utterly removed from the things of

which we

are

faith,

full.

CHAPTER

IV

The Angels
7.

Well now, having thus

attention,

cleared the way, let us turn our

consideration to our mother, Jerusalem above, and with caution

and close

by

all

three

ways enumerated, search out

mean, as may be lawful, or

the things unsearchable, so

far, I

rather, so far as shall be given to us.

And first let us

remember

that the citizens of that country are spirits, mighty, glorious,

blessed,

separate personalities,

beginning standing in their

own

of graduated rank, from the order, perfect of their kind,

having ethereal bodies, endowed with immortality, passionless ; that is, through grace, not by not so created, but so made
nature
;

beings of pure mind, benignant affections, religious and

;

devout

of unblemished morality

inseparably one in heart and

mind, blessed with unbroken peace,

to the divine praises

God
All

s building,

dedicated

and

service.

this

we

ascertain by

reading,

and hold by

faith.

authorities hesitate to say not only

But as regards their bodies, some whence they are derived,

If any one is but whether in any real sense they exist at all. inclined to think the derivation of these bodies a matter of

Further, if we hold that opinion, I do not dispute the point. the angelic beings are endowed with understanding, this is not

mere opinion it is a conclusion of our under had not understanding, they could not standing There are likewise certain be partakers of the Divine nature. names, known to us by the hearing of the ear, by means of
of
faith,

nor

is it

for if they

which the

duties, merits, ranks, orders,

of these blessed ones,

Book V, Chapter iv
things only faintly heard by mortal ear, in one

137
way
or another

may

be conjectured and distinguished.

is
*

But, in truth, what

does not come by hearing

not of faith, for faith cometh

by hearing.
topics.

And

so
is

we may
if

speak conjecturally of these

For what
celestial

the good of our knowing the

names

of the
faith,

without prejudice to form some opinion as to the things the names denote ?
beings
not,

we may

ions,

Angels, Archangels, Virtues, Powers, Principalities, Domin these are the names. Thrones, Cherubim, and Seraphim What do they signify ? Is there no difference between those

spirits

who

are simply called

?

Angels and those who

are called

Archangels

8. What, then, is the meaning of this difference in degree ? Let us suppose (unless your consideration has showed you

something better) that they are called Angels who are believed to have been given as guardians of individual men, sent to
minister, as Paul teaches,
2

on behalf of those

who
said,
3

are the
*

heirs of salvation

it

was of these the Saviour

Their

Let us angels do always behold the face of your Father/ to the admitted are that over these who, Archangels, suppose
knowledge of the Divine secrets, are not sent except for From among these the particular and very weighty reasons.
a

great Archangel Gabriel was, as

for the greatest

we

read, sent to

4 Mary, and

of

all

reasons.

Let us suppose

that above

these are the Virtues, by

whose command

or operation signs

and wonders wrought

in

the elements, or through the elements,

appear for the warning of mortal men.

Perhaps this explains

"

why
1

it is

that after reading in the

x.

Gospels/

There

shall be

Rom.
Hcb.
i.

17.
St.

14.

Bernard assumes
*

St.

Paul to be the author of the

Epistle.
8

St.

Matt,

xriii. 10.

St.

Luke

"

i.

26.

St.

Luke

xxi. 25.

138
on you have,

On Consideration

the stars, a little farther signs in the sun, and the moon, and * for the Virtues of the heavens shall be moved
:

the spirits, no doubt, through

whom

the signs are wrought.

Let us suppose

that the

Powers

are their superiors,

and that

power of darkness is checked, and the by of this lower air are restrained, that they malignant spirits that they may not be to their full intent harm not do may
their vigour the
:

able to

show

their malignity, except for beneficial ends.

Let

us suppose that the Principalities are also preferred to these

last,

and that by
is

their

regulating

wisdom

all

sovereignty

upon earth
changed.

established, ruled, limited, transferred, curtailed,

Let us suppose

that the

Dominions tower above the

aforesaid orders to such a height that in comparison of these

all

the Dominions, as

the rest appear to be administrative spirits, and that to it were to their masters, the Principalities

account for their commands, the Powers for their defences,

the Virtues
for their

operations,

the Archangels

for

their

revelations, the Angels for their care and foresight.

Let us

suppose that the Thrones have winged their flight far away beyond even the Dominions, that they are called Thrones
because they
sit

on thrones, and that they therefore

sit

because
those

God
by

is

seated in them.

For

who were

not themselves
?

He could not be seated in seated. Do you ask what I

all

mean

that sitting

The

deepest tranquillity, the utmost calm

understanding.
the Thrones,

ness and serenity, the peace which passes

Such

is

the

Lord of Hosts, who

sitteth

in

tranquilly judging all things, perfectly calm, serene, peaceful. And such He made the Thrones, most like Himself. Let
1 The corresponding Greek word elsewhere (Rom. viii. 38, I Pet. iii, 22) denotes the angels, but in this passage and the parallel passage in St. Matt, it probably denotes the greater heavenly bodies, the ruling See Alford, &c. lights.

Book V, Chapter iv

139

us suppose the Cherubim to drink at the very fount of wisdom, the mouth of the Most High, and in turn to pour forth the streams of knowledge for all their fellow citizens. May not
this be the
city of

rushing river, the streams whereof

l

make

glad the

God/ of which the prophet spake ? Let us suppose the Seraphim to be spirits inflamed with the Divine fire, kindling
all

things,

so that the citizens

may

be each a burning and

a shining lamp,

9.

How

burning with charity, shining with knowledge. But good it is, Eugenius, for us to be here
!

how much whither we

better will

it

be

if

we

ever altogether follow on

!

have

in

part

gone before
;

Our

hearts lead the

way, but not our whole hearts

a small part.

only a part,

and too often

weighed down by the to the mire, contem our desires cleave and tabernacle, bodily and is left to wing its flight all alone. thin spiritless, plation,

While our

affections are

And
I

it will Lord, cry, yet out of the depths of its poverty have loved the beauty of Thine house, and the place where

Thy

itself,

But suppose the soul were to collect and the affections were brought back from all places wheresoever they are kept captive, through fearing what
glory dwelleth.

they ought not,

vain,

loving
still

what they should

in

not,

sorrowing

in

rejoicing

more

vain.

say,

accompanied by these affections freedom, were to wing its vigorous unimpeded flight, satis of grace ; fied, as it were, with the marrow and fatness
once
it

Suppose the soul, I and possessed of full

begins

to

travel

round

the

abodes

of

light,

and
see

more intently gaze upon Abraham s dear bosom, and whatever that may mean, the souls of beneath the altar
4
,

the

martyrs with utmost patience waiting in their first robe to be clothed with the second, will it not then much more earnestly
say with the prophet,
1

One

thing have

I
a

asked of the Lord,

Ps. xxvi. 8.

Ps. xlvi. 4.

140
Lord
all

On Consideration
:

that will I seek after

that I

may

dwell in the house of the

the days of

my

life,

to behold the fair beauty of

? l

the Lord, and to visit

heart of

His temple
?

What

prevents the
it

God
?

being there revealed

is
*

Why

should

not there

be proved what
perfect will
2

the will of

God,
of

the good, acceptable, and

good

in itself, pleasing in its effects, accept

able to those

who have

fruition

it,

perfect to the perfect

who

Bowels of mercy are disclosed, seek nothing beyond it. thoughts of peace, the riches of salvation, the mysteries of the

good

will,

secrets of loving-kindness, which, shut out

at

from

mortal ken, are only guessed

in this there is

even by the

elect.

But even

something salutary:
fit

men might

otherwise cease

to fear before they are found

to worthily love.

10.

discern

In the heavenly beings who are called Seraphim we may how He loves who has no cause to love, and who also

hates nothing that

He

has made

how He
them

cherishes those
to go,
3

whom He
them,
elect

has

made
fire

for salvation, teaches

embraces

how
youth,

the

of His love consumes the sins of His

their

and the chaff of

ignorances,

throughly

purifying them for Himself, and making them most worthy of His love. In the Cherubim, who have a name for fullness

we may perceive that the Lord is a God of who knowledge, only knoweth all things, and in Him is no at all who is altogether light, and in Him is ignorance no darkness at all 4 who is all eye, and who cannot possibly be deceived, because that eye is never closed who seeks not
of knowledge,
;

outside

Himself

for light

may

see, for

He

sees in

approach that He the light of His own Being. In the

which

He may

Thrones we may behold how the Judge, trusted by all that is He who will not deceive, and cannot innocent, sits in them
;
1

Ps. xxvii. 4.

Rom.
I

xii. 2.
i.

Hos.

xi.

3,

Exod.

xix. 4,

&c.

John,

5.

Book V, Chapter iv
be deceived, inasmuch as
sees,

141
said,

He
Nor
l

loves,
is

as has been

and

as has been said.

;

this

His

sitting

without

significance

it

indicates tranquillity.

May my
is

sentence go

forth from such a presence

where love

found, but no error,

see

no confusion
is

In the Dominions
at

we may

how

majestic

the Lord,

who

His

pleasure establishes

His

empire, that

empire which is as wide as the universe and shall endure for In the Principalities we may perceive the fount of all as a door turns on its hinge, so the universe depends things In the Powers we may see how power on the King Himself.
ever.
;

ing off

Cause protects those over whom He rules, keep In the Virtues and driving back the hostile powers. we may see everywhere equally present that one Virtue through which are all things, life-giving, active, invisible, unmovable,
fully the First

yet

moving

all

things for beneficial ends, and holding

them

in its grasp.

When

this Virtue breaks forth into effects less

familiar

amongst men, we hear of miracles or prodigies.

Lastly, as

we contemplate
3
;

may

see,

and marvel,

He

careth for us

the Angels and Archangels, we how true it is in our experience that He who never ceases to delight us with

the visits of such glorious beings, to instruct us with their revelations, admonish us through their suggestions, solace us

by their zealous attention.

CHAPTER V
God
1 1
.

is

the Source of Angelic Gifts

gifts

and Graces

All these

spirits

by

their Creator,
1

and graces were bestowed on these one and the self-same Spirit dividing
2
i

P$. xvii. 7.

Pet. v. 7.

142
to
in

On
severally as
creatures,

Consideration

them

His

it is

He willed. It is He who worketh them He who has given to His creatures the
in different ways. of God, or rather with
is

power of working them, but

burn, but with the
fire

The Seraphim
fire

for

God.

Their chief characteristic

their love, but they love not as

same way, as God. The Cherubim shine, knowledge, but by participation in the truth and accordingly they know not as the Truth knows, nor as
much, nor and excel
in the
in
;

much.

The Thrones
them.

sit,

but by the favour of

Him who

sitteth in

They

also tranquilly judge, but not so fully,

nor in the same way, as the Peace that giveth peace, the Peace

which passes

all

understanding.

The Dominions
and serve

rule,

but

they rule in subjection to a ruler,

Him

as well.

comparison with the supreme, everlasting, ? The Principalities lead and govern ; dominion unparalleled so that they would no but themselves are governed
is

What

this in

they

longer

know how

to govern, if they ceased to

is

be governed.

In the Powers there

they owe

surpassing strength

but

He

to

whom
The

their strength has

is

more

strength, and of a

different

kind:

He

not so

much

strong, as strength itself.

accordance with their ministry and their might, are busy rousing the sluggish hearts of men by the novelty of signs ; but it is Virtue itself, immanent in them, that does the
Virtues, in

works.

They

also

do them, but

doing they do them not.

that the prophet says to
others,

in comparison with that In short, so great is the difference

Him,

as standing

apart

from
1

all

Thou
2

art

God who

doest wondrous things,

and

also concerning

Him,

Who alone doeth

great and marvellous

things.

Angels and Archangels

if

are with us,

but

He

is

more our own

1

2.

But
1

who is not only with us but in us. you say that an Angel may also be
2

in us, I

do

Ps. Ixxvii. 14.

Ps. cxxxvi. 4.

Book V, Chapter v
not deny
it.

143
The Angel who
even here.

I
l

remember

that

it is

written,

spake

in

me.
is

And
in

yet

there

is

a
is

difference

The Angel
it
:

us suggesting what

good, not bestowing

is

God stimulating us to goodness, not creating goodness. so in us as to give the grace, and infuse it into us ; or rather, Himself is infused and partaken of, so so in us that

He

that one need not fear to say that

He

is

one with our

spirit,

although

He
3

substance. 2

be not one with our person, nor one with our For know, He that is joined unto God is
*

you

one
is

spirit.

in

the
as

The Angel, therefore, is The Angel is in the soul.

It follows that

with the soul,

God

soul as a comrade,

God

life.

as the soul sees in the eyes,

hears in the ears, smells in the nostrils, tastes in the palate, has the sense of touch in all the rest of the body, so God

worketh

different effects in different spirits

for instance, in

some
in

manifests Himself as love, in others as perception, others as action of various kinds, according as the mani

He

festation of the Spirit is given to every

man
so

to profit withal. a topic

What

are

we

to think of

Him who

is

common

of
?

our speech, but

1

who

is

so far removed from us in reality

Zcch.
It

i.

14.
all through the was not confined to individual thinkers, but was

should be remembered that Pantheism was prevalent

it

Middle Ages, and that

Anti-theistic Theories, adopted by considerable communities (sec Flint, St. Bernard may have had in mind the teaching of John Scotus, P- 357)-

He affirmed the things. into finite things, not only with reference to the single instance of the Incarnation, but with reference Our life is God s life in us ... The to all created things or existences. God is God s revelation of knowledge which angels and men have of Himself in them. (Ueberweg, Hist, of Philosophy, vol. i, pp. 362-3).

who

regarded the Deity as the

substance

of

all

doctrine of the descent of the Triune

God

How
clear.
3
i

far St.

Bernard agreed with

vi.

this,

and

how

far

he differed from

it,

is

Cor.

17.

Cor.

xii.

7.

144

n Consideration
is
it

How

that

He whom we

describe with mortal words

hides Himself in the depths of

His own Majesty, and alto l Hear what gether shuns our human forms and affections ?

He

says to men,

so are

my ways
know,

As the heavens are higher than the earth, higher than your ways, and my thoughts than

your thoughts/
said to

We
is

are said to love,

:

so

is

God

we

are

so

God

and much to the same purpose.

But

God

loves like Charity,

knows

like

Truth,

sits in

judge

ment

like Equity, rules like

Majesty, governs

like

Authority,

guards like Safety, works like Virtue, reveals like Light, All these things the Angels stands by us like Affection. also do, and so do we, but in a far inferior way, not, of course,

by our native goodness, but by the goodness whereof we

partake.

CHAPTER
The Eternal
12.

VI
of

Self- existence

God

too

Now, then, let us pass from these spirits, if haply you may be able to say with the spouse, It was but a little 3 I passed from them when I found him whom my soul loveth. Do you ask, What is His name ? That is surely not a better question than What is His character ? The answer
which

God
s

wished

to

be

given

respecting

Himself, the

answer which
at

God

Himself taught Moses, and which Moses command told the people was I am what I am
;

He

He who

4 unto you Fitly was this answer could better describe Nothing given. eternity, and God is If you say that God is good, great, blessed, wise, eternal.

is

hath sent

me

Aspectus.
3

2
4

Isa. Iv. 9.

Cant.

iii.

4.

Exod.

iii.

14.

Vulg.

Book V, Chapter vi
or any such thing,

145-

the starting-point

is

this
is

God
that

is.

Of
these

course, the very meaning of

God

existing

all

If you add a hundred others you have not got away from the fact of His existence. By if naming them you have not added anything you do not
attributes constitute existence.
;

name them, you have not diminished

aught.

If you

now

per

ceive the nature of this unparalleled, unique, supreme existence, will you not agree that in comparison thereof whatever is not

included therein
to exist
4

may more

accurately be said not to exist than

Do we

ask further,

What

is

God

We

reply,

That without which nothing is. We say nothing can exist without Him, just as He Himself cannot exist without Him
self.

He

is self-existent.

He is
is

existence to

all

else.

And
His
is

so, in a certain sense,

He
1

alone,

who

is
all

the source of
beside.

own

existence, and of the existence of

What

God?

The
In

Beginning,
the

as

He

Himself

replied concerning

Himself.
beginnings,

but in

world of sense many things are called If, respect of things that come after.

instead of looking forwards

allow

Him

to be the beginning of
true,

wish to find the

you look backwards, you will all. Wherefore, if you unconditioned beginning you must
,

discover that which has no beginning. That from which all not have had a could For if it had, began possibly beginning.
there must of necessity have been

some source from which

If
it

it

sprang, since nothing

that the non-existent
2

is

self-originating.

be imagined

could give itself a beginning, or that

something may be before it is, I reply that both these altcrnaSt. John viti. 25. The later Latin text, Principium, quia et Inquor
1

vobis,

is

what

St.

Bernard has

in

mind.

Sec Westcott

supplementary

note on this very difficult passage. 2 Non-existent in the seme of that which has absolutely no being, or mere privation. St. Bernard was familiar with other meanings, philoso
phical and religious, of the
ST. Utk.MAUU

non-existent*.

\6
its

On Consideration
and
it

tives are contrary to reason,

clearly follows that nothing

was

own

beginning.
itself

Moreover,
the
first

whatever had not

beginning.

its

beginning from

was not

The

true

beginning, therefore, by no

means began, but was altogether

for

the fount of
14.

its
is

own

being.
?

whom the ages have neither whom they are not co-eternal. He from whom are all things, through What is God From whom are all things, in whom are all things V whom whom by creation, not by propagation. Through
What

God

He

come nor gone, and

?

yet with

lest

you

should

some other maker.

suppose * In whom

there
,

is

some other author and

not locally, but potentially.

all.

From whom

as the one beginning, the one author of

,

Through whom
as the originator.

lest

some other beginning be brought

,

in

introduced.

whom lest From whom not as

In
,

a third term, place,

be

though

God

were the

matter of which things are

the material cause.
to

made

He

is

the efficient, not

solve the difficulty;

In vain do philosophers look to matter God has no need of matter. For

artificer.

He

did not seek a workshop, nor an

in

Himself,
nothing
;

Himself, made

all

things.

He, through Whence ? Out of

for if

He

made them

out of anything,

He

did not
forbid

make

that, and therefore did not

make

all

things.

God

that out of His own incorrupt and incorruptible substance He should be thought to have made so many things that are

doubtless good, but are nevertheless corruptible.

You
?

ask,
Still,

If

all

things are in

God, where

is

God Himself

I find
is

no place which can contain Him.

?

not
1

I cannot tell this either.

You ask where He What place is without

Adam,
or the plant

Rom.

xi.

36.

Seminabiliter.

Not

as the

human

race from

from

the seed.

Book V^ Chapter vi
God
Him,
?

147
have
appre
this

God
that

is

incomprehensible
if

but

you

hended not a

little

you have ascertained

much about

that

is nowhere who is not enclosed by space, and In everywhere who is not shut out by space. His own sublime and incomprehensible way, as all things

He

He

is

He is in all things. In a word, as the He was in the world. But in a different way He is there, where He was before the world was made. You must not ask where He was except Himself there was Therefore He was in Himself. nothing.
are in

Him,

so

Evangelist says,

CHAPTER
What

VII
in

The Divine Trinity

15.
is

Unity
If you

God

The

best object of thought. 3

approve, you ought not to countenance the belief that there

is

something which

is

the essence of
it

God. 4

If there were,
it

Godhead, and yet is not would doubtless be better than God.

Must
1

not of necessity be better than

God

if

it is

not

God,

In

modern English, omnipresent.

Incomprehensible

appears to be

used here as it is in the Creed, and expresses that which cannot be St. Bernard s word is not, grasped by, or contained within, any space A little lower down the however, imrnensus, but incomprehensibilis.
.

word
2
3

is

used in the sense

inconceivable

beyond the grasp of the mind.

or

John i. 10. So St. Anselm nearly

St.
.

the greatest object

being that can be

the Council

conceived
4

Gilbert, Bishop of Poictiers,

whom

St.

Bernard opposed

at

of Paris, A. D. 1147, and in the following year at the Council of Rheims, distinguished the divine essence from the Deity, the properties of the three divine Persons from the Persons themselves, not in abstrac reality, but
tion.
It
is

this distinction

by between Dtus and divinitat which

iii.

St.

Ber
i.

nard condemns.
P-

Mosheim,

p.

79; Ueberweg, Hist. Philosophy,

MJK
2

148
but constitutes

On

Consideration
?

His being

But

it is

wiser for us to confess

that the divinity

which men say Unless it be the same as God.

is

the essence of
it

God

is

God

cannot be in
that
is.

God.
has

What
divinity

say our opponents,

do you deny
that

God

deny that

No but God exists

;

what

in virtue

we

say that

He

exists in

you but of His divinity ? ; virtue of no other divinity than that

God has,

He

Do No

which
and

He
I

Himself
fall

divinity,

stiffen

my

If you have discovered some other is. back upon the doctrine of the Tri-une God, You back against your new-found divinity
.
:

may
is

divide the world into four quarters if you please must not so map out the Godhead. God is a Trinity :

you

God

each of the three Persons.

If you like to add a fourth

convinced myself that no divinity I suppose you which is not God ought to be worshipped. * for think so too thou shalt worship the Lord thy God,
divinity, I

have already

fully

l That is truly a glorious only shalt thou serve But itself divine honours. dare not claim for which divinity we do better in rejecting the fourth term altogether than in

and

Him

receiving

it

without due honour.

it is

We

say that there are but the

many
are

things in
but one.

God

sound Catholic doctrine

if

many

Otherwise,

we

regard them as

individually distinct,

we have God not only fourfold, but a hundredfold. For example, we speak of His greatness, goodness, justice, and
innumerable other attributes
as one in
1
;

but unless you consider them

will have a manifold

all

God, and with God, you

God.

6.

It is not difficult for

me
is

to

frame a better idea of

God

than this of yours.

God
1

as

absolute

your view ? you say. I regard 2 sound judgement prefers simplicity.

What

St.

Matt. iv. 10, St. Luke iv. 8. The In the sense of singleness.
all,

supreme unity

the

simplest

unity of

are perhaps equivalent phrases.

Book V, Chapter vii

simplicity of nature to that

149
I

which

is

manifold.
,

know
4

the

usual answer to this.

We

maintain

say they,

that the

many

attributes

do not

constitute the being of

all.

God,

but only

one divinity composed of them

although

You
is

assert, then, that

God
That

is

not manifold,

He

twofold, and you have

not reached the highest conception of

plicity.
is
1

God

as absolute sim

as

far
is

even one form,

as she
I

from being simple which involves no longer a virgin who is known

;

to even one man.

not be

my God

even a twofold God shall speak freely have a better one. Suppose I do prefer
a

a twofold
I

Divine Being to
*

God

multitudinous and manifold;

nevertheless utterly despise such a

God

in
is

God

of a
is

simple
in

nature.

My God
sense.

comparison with none other than

institute

what
a

He

the

catholic

We

must not

comparison between what

what

He is.

He includes and excludes. He is We are not told all that He is. He is pure spirit,
time, place, material things, losing nothing of

simple, complete in Himself, self-consistent, adding nothing to

Himself from

Himself in them; incapable of numerical division, and not com For He is posed of several parts to make a collective whole.
a unit, not a union.

He has

no corporeal parts
souls
; ;

like our

bodies

no different affections,
of
*

like our

He

is

not susceptible

many
1

forms

like all creation

nor does

He

assume even

the substitute for the Platonic idea.

exists in itself

In the philosophy of Aristotle the principle of form or essence was Form may be defined as that which

and

for itself.

Combined with matter

it

constitutes indi

of the thing being the actual nature it God was regarded as pure form without matter, the imma possesses. terial and eternal form, the pure Actuality in which is no potentiality,
vidual existences, the

form

the self-thinking Reason, or absolute Spirit. Form* is also regarded as equivalent to species, a substantial part of the genus, or the substantial unity of the individuals included in the species, and sometimes as the
differentia,

Ucberwcg,

Hist,

by the addition of which the materia becomes of Phil., &c.

a ipecies.

See

yo

On Consideration
* .

one form, as our opponents conceive of form Surely God He is content with one be for that form to greatly praised
so that

is

He may

exempt Himself from

all

deformity.

This

is

equivalent to saying that the nature of

in

all

else is conditioned

many

ways, but that

God

nature
all

is

absolute.

What ?

Will He, through whose goodness

things exist, stoop for

?

His being
a

to the

goodness of another

That
Is

praise, to use
it

common

expression, means blasphemy.

not higher
?

excellence to need nothing than to need one thing

reverence for

Have
If

God,

so that you

may

give

Him

the best.

your heart has been able to rise to this level,

place your

how

will
,*

you

God

lower

down

He

is

His own

form

His

own
tion
;

essence.
if a

For

a while I look

up to

Him

at this eleva

higher rank were revealed to me, I would rather

give

it

to

soar above

Him. Him.

We

surely need not fear that thought will

beyond. of man

To
s

look

However high it may attain, for the Most High beneath

absurd
;

He
is
it.

is

still

the summit
impious.

thought

is

to place

Him
lift

there

He

must be sought beyond

it,

not on this side of

17.

Ascend
2

thus far

if

you can;
is

up your heart, and

God
is

will be exalted.

God
is

not dependent on form.

He
;

pure form.
is

God
I

not a feeling,

He
:

is a state
;

of feeling

He
full
1

not compound, but absolute simplicity

and you know

is
s

well
It

what

mean by
in

simplicity
that Gilbert,

the
St.

word

synony-

must be borne

mind

advanced the doctrine of native forms.

up the doctrine non in mente Dei

the
idea
in the

est

John autem forma nativa originalis exemplum, et quae It was related to consistit, sed rebus creatis inhaeret.

antagonist, of Salisbury thus sums

Bernard

mind of God

as the

exemplum

to the exemplar.
:

In

sensible or natural things

form and matter are united

the forms do not

In

exist as native forms apart

from things, but with them.

God, who

is

pure form without matter, the archetypes of material things (corporum fxemplaria} exist as eternal, immaterial forms.
8

See note above.

Book V, Chapter vii

mous with
unity.

Now He

is

one

in

In proportion as God is one, He is simple. If the such a sense as nothing else is.

1 There is one phrase be permissible, He is most of all one. sun as no other can be ; one moon also, as no other can be.

So

it is

with God, but more so.

How

more so

He

is
?

one even to Himself.

Would you

like a little light

upon

this

It is not so with always the same, and never changes. Both proclaim that they are the one sun, or the one moon.
is

He

not one to themselves, the sun because of

its

movements, the

moon on account of
Himself,

He
in

is

But God is not only one to her phases. He has nothing in also one in Himself.

Himself but Himself.

no difference
concerning

He
is

His

substance.

knows no change through time, Hence the saying of Boethius 2

is indivisible,

Him
"

This

the true unity which

Nor can this unity be and admits nothing foreign to itself. 3 reduced to forms for it is pure form. Compare with this
",

unity

all

that can be called unity

God
in

s unity will

not be

found there.

Yet

God

is

Three

One.

What

follows?

said about the Unity by bringing of the No but we establish the thought Trinity ? still of Father, Son, and Holy Spirit Unity. speak we maintain there are not three Gods, but one God. What,

Do we

upset

what has been

in the

We

if I

may

so speak,
?

is

the meaning of this number which

is

not

number

distinction
tion

If there are three particulars, must there not be numerical ? If there is but one, what becomes of the enumera

? But I have, you say, something that can be numbered, There is one substance, there are and yet not numbered. 1

Unissimus.

The famous Latin

opposing Arianism.

for

philosopher and statesman, beheaded A. D. 526 The passage is to be found in the Basle Edition

of his works (1570), p. 1 1 23. 3 That is, Joes not allow of division into sptcits.

See above.

if 2
three Persons.

On Consideration
Is there anything strange or obscure in this
?

Nothing, Substance.

if

the persons are conceived of separately from the The truth is that, inasmuch as the three Persons
is

are one Substance, and the one Substance

the three Persons,

there
really

is

no denying that we do number them, for they are three ; yet on the other hand we do not number them,

If, again, you think an easy explana found by calling them three, tell me what it is you have numbered. Natures ? There is one nature. Essences ?

for they are really one.

tion is

There
these

is

one essence.
?

Substances
is

There
I

is

one substance.

Godheads
,

There

one Godhead.

do not number

you say,

but the Persons, and they are not that one

nature, that one essence, that

one substance, that one

divinity.

You

are a Catholic

you are not

in the least likely to

make

such a concession.

CHAPTER
The plurality of Persons
their several

VIII
in the Godhead,

properties . the Essence simplicity of

1

and The unity and

of

8.

The

Catholic Faith confesses that the

properties
;

the Persons are identical with the Persons themselves

that the Persons themselves are nothing else than one

and

God, one

Divine Substance, one Divine Nature, one Divine and Supreme Number, therefore, if you can, either the Persons Majesty.
without the
Substance, which

they themselves

are,

or the

characteristics without the Persons with

tical.

whom

they are iden

Or,

if

any one endeavour to separate the Persons from

the Substance, or the characteristic attributes from the Per-

Book V, Chapter vi ii
sons, I

15-3
can profess to

am

at

a loss

to understand

how he

be a worshipper of the Trinity after dividing the Godhead Let us therefore into such a vast multitude of particulars.
maintain that there are three Persons, but not to the prejudice of the Unity let us hold that there is one God, but not so as to confound the Trinity for these are not mere names, If any one asks how this nor idle words void of meaning.
:

can be,

let

him be content

to hold that

it

is so,

add

that if the doctrine be not clear to reason,

it

though I must is no halting

is

opinion,

but the firm conviction of faith.

This

a great

mystery, worthy of all veneration, not to be keenly scrutinized. How can plurality consist with unity, or unity with plurality ?

To
to

closely
it

examine the
is life,

fact is rashness, to believe

it is

piety,
if

know

and

eternal
let

life.

Wherefore, Eugenius,

have your undivided considera tion as I run through the many arguments which tend to show the greatness of this unique unity. There is a unity which

you think

it

worth while,

me

we may

call

collective

as, for

example,

make one
There
two

heap.

There is

constitutive

unity, as

when many stones when many

one whole.
wife,

members make one body,

is

or
as

many

parts constitute

whereby And there is a no longer two, but one llesh. natural There unity, whereby soul and body are one man.
are
*

unity such

that of

man and

is a

potential

unity, the realization

of which

is

the constant

endeavour of

a virtuous

man, so that he
is

may

not be unstable,

nor unlike himself.

the love of

There

the unity of agreement,

when

many men
There
is

leads to their being of one heart and

one

soul.

also the unity of devotion,

when

the soul,

with complete surrender, is one spirit. And ck-aung there is the unity of condescension, whereby our poor nature
to

God

was taken by the Word of God

19.

to

make one person

in

Himself.

But what

arc

all

these compared with that supreme, and,

f4

@n

Con sidera tion

so to speak, unique unity which results from the consubstanIf you find a likeness between the three Persons ? tiality of

any one of the foregoing and

but partial
;

this unity, the resemblance is

it,

if

you compare them with

Therefore, among
all

there will be no true

resemblance.
called

things which are rightly

One

the unity of the Trinity, whereby three Persons

are one Substance, is the highest.

unity,

Next comes

that surpassing

whereby, conversely, three substances are in Christ, one Person. Moreover, real sober consideration proves that the

foregoing, and whatsoever else can be called

title in

One

have the

of their resemblance to that supreme Unity, not Nor do we because they allow of comparison therewith. forsake this profession of the Unity by our upholding of the
virtue

doctrine of the three Persons, since,

Trinity,

when we speak of

the

we do

not

mean

a multiplicity of gods

any more

than in speaking of unity we imply loneliness. Wherefore, when I speak of One I am not disturbed by the consideration

of number, which does not multiply the essence, nor change it, nor divide it. Again, when I speak of three things, if
I

view them as one, whatever the three things may be,

am

not proved wrong. Nor, if I speak of the three Persons of the Godhead, am I obliged to confound the Persons, or

reduce the three to the One.

CHAPTER
As
in

IX
Persons

God

there

are

three

and

one

Nature :

so in

Christ there are two Natures

and
20.

one Person
views, I confess, are similar respecting the unity
in

My
I

which

have ranked next

honour to that which

is

unique.

Book /7, Chapter ix

5- 5-

I say that in Christ the Word, the human soul and body, are without confusion of the essences one Person, and I further

maintain that the

human and

tinct without prejudice to

I

soul

deny that this unity is and body are one man.

divine remain numerically dis the unity of person. Nor would of the same class as that unity whereby
It

was

fitting

that a mystery

devised for
to

man

welfare should have a more intimate relation

it.

man

s nature
it

and more closely resemble

It

was

fitting,

too, that
in

God

should harmonize with that highest unity which is and is God, so that as three Persons in the Trinity

are one Essence, so in the Incarnation, by a

contrast, the three Essences are one Person.

most appropriate

how

beautifully the unity of Christ

God
Most

and the unity of man

Do you not see between the unity of mean, of course, the unity of
is

set

the Mediator between

beautiful,

God

and man, the man Christ Jesus.

I

most appropriate,
so

say, that the to

mystery of

God our fitly correspond Saviour on the one side, to saved humanity on the other.
salvation

should

both,

to

Thus

this unity of the two natures, standing between the other two unities, must be pronounced inferior to the one and

superior to the other, being as

much above

the lower as

it is

below the higher.

21.
united in the Person of the one Christ,

In a word, so closely and so clearly are the natures who is God and Man,

that you can without error in speaking of

them use

either

mode

of expression, and with the true Catholic Faith l declare both But you cannot, with that God was man and man was God.
out sheer absurdity, similarly assert either that the soul is the body, or the body the soul, although in like manner soul and

body
1

is

one man.

And

it is

not surprising if the soul, with

Pol.,

all

So Hooker on the Communicatio idiomatum, Ecc.

Bk

v.

liii.

3,4

f6

On Consideration
energy, considerable though
it is, and notwithstanding cannot so closely bind the body to itself as the

its vital

its affections,

Divinity united to itself that man be the Son of God with power. 1
tion
is

who was predestined to The divine predestina

for
is

a long and strong

chain

binding close

for

it
?

reaches from the Eternal.

What

longer than eternity

What more

mighty than Deity ? Hence it is that this unity could not possibly be severed by death, although soul and body

were separated from one another. And perhaps John felt this when he professed himself unworthy to undo the latchet of

His

shoe. 2

CHAPTER X
The Parable of
22.

the three Measures of

in the
3

Meal

Gospel, which If any one were to apply the parable to the mystery of the Incarnation I should well the think he was not far wrong in so doing.

We

remember the three measures

to

were mixed and leavened

make one

loaf.

How

woman

leavened them

And

so,

in

the parallel, without

dividing the body and soul, the

1

Word

was

distinct

from the

shoe was taken to In the mystical theology the 7. denote the humanity of Christ, which the Baptist confessed himself un Unde worthy to serve, bear upon his shoulder, or carry in his hands
.

Rom. i. 4. St. Mark i.

S.

Bernardus
;

stas

hnmanitatis nostrae calceata fuit Verbi mate quia enim calceamenta in extrema corporis parte sunt, et ex mortuis
:

Calceo,

ait,

fiunt

animalibus, idcirco iuxta

i.

S.

Gregorium

et S.

Hieronymum

in

Marci

cap.

7 recte significant incarnationem Christi, quam se explicare non A Lapide, posse, nee ad hoc dignum esse hie confitetur S. loannes.

Comm. on
3

St.

Matt.
xiii.

iii.

II.

St.

Matt.

33, St.

Luke

xiii.

21.

Book V, Chapter x
body and sod, yet so
union was maintained.
jection against the unity

if?

that in the separation the inseparable

For

the partial separation

is

no ob
three.

which remained between

all

Whether two of

the three were conjoined or dissevered, the

all

personal unity none the less continued in

three.

The

one

Christ and one Person, the

just the

Word,

soul and body,

remained

same even

after the death

of the man Christ Jesus.

opinion this mingling and leavening took place in the s womb ; she was the woman who mixed and leavened Virgin

In

my

the three measures.

For

should not, perhaps, err greatly

s faith.

in

saying that the leaven

was Mary

She was

clearly

blessed in believing, since the things which were told her by 1 the Lord were But they would not accomplished in her.

have been accomplished if anything had hindered the whole from being leavened, and continually leavened, according to
the

death as

word of the Lord, so as to preserve for us, as well in His in His life, the one perfect Mediator between God and
in

man, the man Christ Jesus

23.

union with His

own Godhead.
distin

In this admirable mystery, corresponding to the number

of the measures,

we may

observe,

most

beautifully

guished, the three steps of the new, the old, and the eternal. By the new I mean the soul, which is believed to be created
out of nothing

when

it is

infused into the body

by the

old

the jlcsh, which

Adam, the first Word, whom, as

we know to have been of human kind by the

;

transmitted even from

eternal
,

mean the

a certain truth,

we

assert to be co-eternal with

the Father, and to be begotten of

Him.
is

And

in the fore

going, if you carefully notice, there

a triple exhibition of

Divine power, inasmuch as then.- was something made out of nothing, the new out of the old, the eternally blessed out of that which was sentenced to death. How docs this
1

St.

Luke

i.

45.

iy8

On Consideration
?

concern our salvation

Much

every way.

Firstly, because,

reduced to nothing through

as
it

sin,

we

are through the

mystery

were created anew, that we may be

creatures.
1

a sort of first fruits of

His

Secondly, because, translated from our old

slavery into the liberty of the children of

newness of the

spirit.

Lastly, because
to the

God, we walk in we have been called

eternal

from the power of darkness

glory, wherein

kingdom of the

has already made us to sit with Him in Christ. May they be no friends of ours who endeavour to estrange from us the flesh of Christ, impiously asserting that it was newly created in the Virgin, not taken from the Virgin.

He

Well did

or rather blasphemy of wicked men,

shall spring
2

the Spirit of Prophecy long before meet this opinion, shoot when He said,

root.

from the root of Jesse, and a flower out of his He might have said that the flower should come

from the shoot, but

He preferred

to say

from the root

that

might show the flower and the shoot to have the same So we see that the flesh was taken thence whence origin.
the Virgin sprang; it was not newly created in the Virgin, but came from the root.

He

CHAPTER
The
24.
I
is

XI

consideration of
little

God

continued
at

suspect you are a

vexed

my

again asking,

has already been asked so often, and you are doubtful whether the answer will ever be found. Dear Eugenius, Father in God, what I say is this
question

What

God?

The

He

alone

is

God who
1

never can be sought in vain, not even

8
Isa. xi.
i.

James

i.

18.

Book V^ Chapter xi
when
this
;

15-9

He

cannot be found.

or, if not, believe

one

who

Your experience may teach you has had the experience I do

;

good, Lord, to them that hope in Thee, to the soul that seeketh Thee. 1 What, then, is God? As regards the universe, He is the final end in respect of election, He is salvation ;
says,

not

mean myself,

but the saint

who

Thou

art

as regards Himself,

He

is

self-knowledge.

What

is

God

He

is

light,

almighty will moved by loving-kindness, virtue, eternal incommunicable reason, highest blessedness ; He is the

creator of
life

minds

to enjoy

Himself

He

endows them with

to perceive

Him,

disposes them to long for

justifies

Him,

enlarges

them
fires

to receive

Him,

them

to be

worthy of Him,

them with

zeal, fertilizes

them

that they

may

bear

fruit,

guides them
kindness,

into sweet reasonableness,

moulds them

to loving-

regulates

them

for

virtue, visits

them

for consolation, illuminates

fills

wisdom, strengthens them for them for know

ledge, preserves
is

them for immortality, about their path for safety.

them

for happiness,

CHAPTER
God
the rewardev

XII

of the good, and the righteous

judge of the wicked

25.

What

is

God

No

less the

punishment of the per

verse than the glory of the humble.

We

may
itself

reason and sweet reasonableness directing

say He is with fixed

in

unchanging aim, and everywhere operative. Any ]>erversity collision with that must of Of necessity be confounded.
all

course,

swelling pride and unseemliness which dashes itself

against that

must be broken
1

to shivers.
iii.

Woe

to

all

creation if

Lain.

^.

160
it

On Consideration
in
is

chance to get

the

that righteousness

way of unbending righteousness There is no more deadly strength.

!

for

foe

in conflict,

of wills wickedly disposed than to be for ever attempting, ever and all in vain.

Woe
penalty

to wills

themselves
is

the
so

opposed penalty of
!

Surely
their

they only bring upon

reluctance.

own

What
shall

severe

as

to

be

ever choosing

what

never be, ever refusing what shall never cease to be? Is there any hell like a will under this necessity of choosing and refusing, so that whichever way it moves misery must be
as constant an attendant as perversity
shall last
shall
it
?

As

long as eternity
it

will not get its choice

and what

refuses

it

no
its

less

with

And such a will meets through eternity endure. due deserts ; he who is never disposed for what
attain to

becomes him, should never

doth this?

what delights him.

Who

The

righteous

Lord our God, who with

the per

verse also shows Himself perverse. Straight and crooked can never agree, for these are contrary one to the other, though One of the two is injured ; they do not injure one another.
it

cannot be

God.
*
:

It is

hard for thee

is,

He

says,

to kick

against the goad

for for

that

him who

kicks.
;

God

is

not hard for the goad, but hard also the punishment of the base,

He is
?

minds

But
in

so hateful to filthy and degraded that doeth evil hateth the light. 2 one Surely, Every be able to shun the light ? Not will not say, they
light

and what

is

the least.
it

It

shines everywhere, though not to

all.

In

a word,
it

shineth in darkness, and the darkness comprehends

light sees the darkness, for with
it

not.

The

seeing and

shining are the

same thing

but

it

is

not in turn seen by the

it

darkness, because the darkness comprehends

then, are seen that they
1

not.

They,

may

be confounded
iii.

and they do not

Johu
i.

Acts

ix. 5.

St.

John

20.

St.

5.

Book V, Chapter xii

see that they

161

may

not be consoled.

Nor

are they seen only

By what person every one who sees, so that the greater the number of beholders the greater may be their confusion. But
light
;

by the

they are also seen in the light.

or persons

By

out of the whole multitude of the spectators there is no eye more troublesome to a man than his own. There is no glance, whether in heaven or on earth, which a benighted conscience

would rather escape, or

darkness
else,
it

The capable of escaping. not hidden even from itself; though it sees naught sees itself. The works of darkness follow it, and
is

less

is

there

is

no hiding-place from
the

it,

not even in the darkness.

l

This

is
it

worm

that dieth not

is

the

memory of

the past.

born within through sin, there it stays, and never by any means can be plucked out. It never ceases to the conscience ; gnaw feeding on it as on food that never can be consumed it prolongs the life of
misery.
I

Once

gets within, or rather

shudder as
I

death.

contemplate this biting worm, this never-dying shudder at the thought of being the victim of this

living death, this

dying

life.

26. This

is

the second death,

which never

kills,

but

is

Will no one grant them to die once for all that they may not evermore be dying ? They who say to 2 the mountains, Fall on us, and to the hills, cover what us,
always
killing.
*

do they desire but

death, and death
clearly.

to put an
it ?

end to death by the kindness of

In short, they will call upon
I

death, or to escape from

will not

come. 3

It is certain
life
it

that the soul

is

would have you see thi^ immortal, and so long

for otherwise
it

as

it

has

must have memory;

to

might
It is

some day cease

lasts,
1

be the soul.

So
is

then,

while the soul

like
?

memory
Isa. l.xvi.

also lasts.

But what
ix.

memory
2

24

St.

Mark
3

48.
ix. 6.

St.

Luke

xxiii. 30.

Apoc.
j

ST. BEJtNAHO

62

On

Consideration
;

burdened with foul disgrace, horrid crimes, swelling vanity through scorning (the better part) it is like a field rough and

These former things have passed away, and have not passed away. They are out of hand, but not out of What has been done cannot be undone; the doing mind.
neglected.

was

in

time,

but the effect of the doing

will

be eternal.

That does not pass with time which passes all wrong-doing that you remember for ever must
ever be a torment.

times.

The
of the

therefore for

This

will be to realize the truth

words, thou hast done.

that opposes

I will reprove thee

*

and
the

set before thine eyes

what
;

It

is

Lord who

thus
itself ;

spoke

all

Him

must of necessity oppose

so that at

last there will

be the complaint,

O
are

thou watcher of men,

so that
I

why
a

hast

thou set
to

me
2

as

mark

for thee,

am

burden

myself?

These

the

facts,

Eugenius.

Nothing can contradict God and be consistent with itself; on the contrary, whosoever shall be reproved by God shall When the soul is torn from be reproved also by himself.
the body, and stands self-centred, it will be no longer possible for reason to disguise the truth, or for the soul to shun the
searching insight of reason.
senses, by

How

can

it
it

do so when the

means of which,

as

we know,

was wont
itself,

to sally
find

forth to gratify its curiosity, and, leaving

in that

would

fashion of the world which passeth away, are a home sealed up in the slumber of death ? you see that nothing of the filthy whet the confusion to is wanting complete

Do

to

to angel they shall be brought forth as a spectacle to God, lamentable is the lot of ? to themselves men,

How

bad men, who must undoubtedly face this torrent of simj to the light of unveiled truth equity, and stand exposed
Is not this to be for ever beaten, and to be for ever con1

Ps.

1.

21.

Job

vii.

20.

Book V, Chapter xii

founded
?

163

Break them with

double breach,

Lord our

God

saith the prophet.

CHAPTER
The mystical
interpretation

XIII

of the length

a)id

breadth,

and

height,

and depth
height,

27. What is God? Length, breadth, What? you say. You do, after all,
in

and depth.
to

profess

believe

the fourfold

Godhead which was an abomination

I

to you.
it.

Not in the least. may have seemed

abominated, and

still

abominate
:

to express a
is

number of things

really

indicated one.

hension,

designated One to suit our compre not to describe His character ; His character is

God

capable of division,
different, the

He

Himself

is

not.

The words

are

paths are many, but one thing is signified ; the No divisions of the Substance are paths lead to one Person.

expressed
as

in that fourfold in

enumeration

contemplate Persons, such as

we

bodily structures
in

no dimensions, such no distinction of

;

we adore

the

Trinity

there

is

no

enumeration of
in the

properties

such as

we
way

confess to be inherent
distinguishable from
is

Persons, though they are no

the Persons.
four are
is.

Moreover,
together
;

in

God

each of these

what the

all

We
God
;

cannot attain

and the four are just what each one to the full conception of the simplicity
that while

of

hence
\

it

is

we
a

strive

to

apprehend the

Unity,
result

it

-esents

itself to

us as
in

fourfold.

This

is

the
for

of our seeing darkly as the present of seeing God at

1

mirror, the only

way

all.

But when we
8.

shall

see

Jcr. xvii.
I.

i tf

4
to
face,

On
\ve

Consideration
see

face

shall

Him

as

He

is.

When

that

blessed time shall

tellect,

come, the poor, weak blade of our in however hard it may strike, will not recoil, or be
to shivers.
itself to It

broken
will

will

rather

concentrate

itself,

and

conform

His

unity, or rather to that Unity, so

that

For
is
.

we shall have one face corresponding we shall be like Him, for we shall
Blessed Vision
face
2
!

to

His one

face.

see

Him
it

as

He
said,
I

well might he sigh for

who

My
seek/
for

hath sought thee : And as our business

thy face,
is
still

O
seek

Lord,

will
let

to

Him,

us

the

present,

inasmuch as we are weak and

let

faint,

and

sorely need such a conveyance,

3

us

mount

this four-horse

chariot,

if

haply

we may
hold

we have been we from

what
is

laid

thus lay hold of that for which of, that is to say, the plan and

working of the vehicle

us the chariot
that

itself.

For

this

admonition
the
first

have

the charioteer himself,

who was

to
all

show
saints
4
.

we

strive to

comprehend with

Comprehend
1

the length, and breadth, and height, and depth he says, not know : so that, not content ,
6

with the curiosity of knowledge

we may with
to

all

eagerness

ook

for the fruit.

The
6 it

fruit is

not to be found in knowledge,

but in comprehension.

Besides,
7

him who knoweth

to
it

do good, and doeth

is

not/

as a certain one tells us,

sin

Paul also elsewhere says,

xiii.

So run
2

that

ye

may

Cor.

12

John

iii.

2.

Ps. xxvii. 8.

3
4

That
Eph.

is,
iii.

the length, breadth, depth, and height.

18.

Some

persons study to

know

only to

know

that

is

curiosity.

Burkitt.
6 That comprehensive knowledge of essentials Compare Olshausen which by implication knows everything, and which St. John describes as the anointing of the Spirit which teaches everything. 7

Jas. iv. 17.

Book V, Chapter xiii

*

165

comprehend/
comprehending.
28.
is

will point out

lower down the meaning of

length, I say; and what so long that it has no end

What
?

then

is

God?

He
is

is

length

It is eternity.

This

either in place or time.

is

He

is

also

breadth.
shall

And

what

breadth

It

is

love.

What bounds

we

set to the

love of

hath

God, who hateth none of those things which made ? In fact, He maketh his sun to rise upon
*

He
the

2 good and the bad, and sendeth rain upon the just and unjust. So then there is room in the Divine bosom for God s ene

God s love compasses exceeds not only affection, but knowledge as well, for the Apostle goes on to speak of knowing the love of Christ which passeth knowledge 3 What more shall
mies
also.

And
It

not satisfied with this,

the infinite.

say

It is eternal
it is

or, to

go

a step further, I

may perhaps
is

say that

eternity,

You

see that the breadth

as great

as the length.

Would
less

that you
;

equal, but that they are identical

saw not only that they are that they are one and the
!

same thing
is

no

one than two, no more two than one

love
;

God

eternity,

God

is

He

is

length without extension,

breadth without distension.

In both cases alike

but in

He

exceeds
of His

the narrow limits of space and time,

virtue

unfettered nature, not through the vastness of

His

substance.
all

In such wise

He

is

immeasurable

who

hath made

things

by measure; and although He be immeasurable, His very 5 immensity must be thus measured
*
.

29.
depth.
1

Once
In

more,

what

is

God

He

is

height

and
other

the one

He

is

above

all

things, in

the

Cor.

ix. 24.

So run that ye may fully obtain*

s
*

Vulg. comfrehen-

datis.
2 5

St.

In

Matt. v. 45. Eph. iii. 19. more modern language conditioned.

Immensu$.

66
is

On Consideration
below
is
all

He

things.

It

is

clear that in

the

Godhead
firmly

there
fixed,

no halting inequality;

the

Godhead
Consider
depth

stands

immovably

self-consistent.

height
to the

as

corresponding to

the Divine power,

is

Divine

wisdom.

There

a correspondence no less between these

if

two than between the former two,

height unapproachable, marvelled as he cried aloud,
is

we

perceive that this

this

depth

unsearchable.

Paul

the depth of the riches of how unsearchable are the wisdom and knowledge of God his judgments, and his ways past finding out too,
!
]

We

contemplate both these attributes in God, and their powerful perfect unity with God ; may with Paul exclaim, wisdom, reaching from one end of the world to the other
as

we

with

full
2
!

strength

wise
is

power,

ordering
is

all

things

sweetly

The
are

thing

one, the effect

that

manifold, the
is
;

operations

diverse.
;

And
breadth

one

thing
it is

length

because because

it is it is

eternity

because
because

love

height

majesty

depth

it is

wisdom.

CHAPTER XIV
MShat
30.
that

it is to

comprehend*

God
not suppose
It
is

We know these things. We surely do we have therefore comprehended them.

were

not

argument that comprehends them, but holiness, if at least that can any way be comprehended which is incomprehensible.

But unless

its

comprehension
said,

possible,

the

Apostle
all

would not have

1

That we may comprehend with

2

Rom.

xi.

33.

Wisd. of

Sol. viii. I.

Booh
Saints/
1

Chapter xiv
comprehend.

167

The

Saints, therefore,

Do

you ask

how
if

you

If you are holy you have comprehended, and are not, be holy and you shall know

know

experience.
a twofold love.
4

Holy
affection
:

affection

makes

by your own man holy, and that

the

holy fear of the

is

Lord,

and holy
it

When

the
as

soul
it

perfectly
its

possessed by these,

comprehends
not
let
,

were with

two arms, embraces, draws

close, holds tight,

Him

to

depth be feared as
is

and says, I have held * Fear corresponds go love to breadth and length
;
.

Him
to

fast,

and

will

height
is

and

What

so

much

irresistible
?

power

as

wisdom from which

there

no hiding

He
fear

lacked either.

might have been feared less had But as things are, you must perfectly
nor an
all-

God

Him who

neither wants an all-seeing eye,

powerful hand.

Again, what is so lovable as love itself, whereby you love and are beloved ? Yet eternity conjoined
;

with love makes love more lovable

eternal love never fails,

and

banishes the suspicion that it ever will. Love, there * fore, with perseverance and long-suffering, and the length is yours ; extend your love even to your enemies, the
it

breadth

is

yours.

Fear

God

with utmost care, and you

have

laid
If,

hold upon the

height

and

depth

Divine moreover, you attributes with four affections of your own, you may do so with wonder, fear, zeal, endurance. Most wonderful is the
31.
prefer to respond to the four

of His Majesty, most worthy to be feared the of His judgements. Divine love 4 demands your abyss of God portrays your constant endurance. zeal, the eternity
height
3
r>

Eph.
Cant.
4
,
,

iii.

18.
4.

The

Revised Version translates apprehend.

respectively to the

iii.

*
.

These correspond
See above.

Jepth

the

breadth

the

length

id8

On Consideration
?

Who wonders, but he who contemplates the glory of God Who fears, but he who searches the depth of His wisdom Who glows with zeal, but he who meditates on the love of God Who endures and perseveres in love, but he who
? ?

aspires
sort

to

copy eternal love

In truth,

perseverance

is
it

a
is

of likeness here to eternity hereafter.

is

In fact
;

perseverance alone on which eternity

it

bestowed

or rather,

perseverance which bestows man on eternity; as the Lord says, He that shall persevere unto the end, the same
is

shall

be saved.

32. And now observe how these four represent four The first and highest form of con kinds of contemplation. If the templation is the admiration of the Divine Majesty.
heart be cleansed, free from vice, and relieved of the burden

of

its

sins,

it

may

the admiring soul

hereby be easily raised to things above ; may sometimes also for brief intervals be with

even

kept

entranced

wonder and
for
it

amazement.

The

second must attend the

God.
in

It

may
it

beholds the judgements of first, shock the beholder with the fearful violently

vision, but

puts vice to flight, firmly bases virtue, initiates

For humility is a good sound wisdom, preserves humility. If humility, forsooth, be insecure, foundation of the virtues.
structure of the
virtues
is
is

the whole

nothing but a ruin.

The

third

kind

of contemplation
past benefits;
it

leisurely surveys,

busy with, or rather would not send a man

away with

ingratitude in
is

his heart,

and therefore asks

for

such an one as

mindful of the love of the benefactor.

Concerning such the prophet says to the Lord, They shall * The fourth kind, utter the memory of thy great goodness.
forgetting the things that are behind,
3

rests in the expectation

it

of the
1

promises

alone;

inasmuch as
2

is
3

meditation on
Phil.
iii.

St.

Matt. xxiv. 13.

Ps. cxlv. 7.

13.

Book
eternity, for the things

T7

Chapter xiv

169
spirit

promised are eternal, it fosters a of long-suffering, and gives strength to perseverance.

It

is

now
4

easy, I
s list
,

Apostle
length

suppose, to adapt these four to the four in the meditation on the promises coincides with the ;

the remembrance of benefits with the

breadth
height
,

He should have been further sought who is not found to the yet satisfy But perhaps ing of our souls, nor can be sought enough.
.

Majesty with the consideration of His judgements with the depth

s

the contemplation of

God

the

He
book

is

dialectics,

more worthily sought through prayer than through and more easily found. With this let us end the
but not our search for

Him.

171

ADDITIONAL NOTES
ADDITION TO NOTE
This passage of
St.
2,

PAGE 104.

Bernard respecting the two swords was incorporated, almost literally, by Pope Boniface VIII in his famous Bull, Unam Sanctam, A.D. 1302. But the Pope ad vances considerably on the Saint when he One sword says, ought to be inferior to the other sword, and the temporal authority to be subject to the spiritual autem
*

power

(Oportet

j Indium

esse sub gladio* et temporalem spiritual! subici potts tat t). Bellarmin (De Romano Pontifice, Bk. v, c. 5) finds no refer ence in St. Luke s words to the s the two swords

Pope

having

passage; they did not mean to say that the Pope had both swords in the same way, but in different ways, as we shall afterwards explain/

He adds: The Blessed by the appointment of Christ. Bernard and Pope Boniface mystically interpreted the

ADDITION TO NOTE
St.

i,

PAGE 107.

was sadly needed. child of live was made Archbishop of Rheims. The see of Narbonne was purchased for another at the It was age of ten.
s protest

Bernard

years old

almost universal to have In bishops under twenty years old/ the Eastern Church Theophylact. at the age of sixteen, became Patriarch of Constantinople, being installed in his office
legates

of Pope John

XI

by

(A.D. 933).

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