Bernard of Clairvaux, Sermons on the Saints

so that it may no longer fear to be brought back again into dust. For our body, rising again, dies now no more; death shall no more have dominion over it. But what will it profit, if perhaps it should happen to live for ever in the miseries and hardships of this passibility, by which this corruptible body is indeed ceaselessly afflicted, and, if it does not die once, surely is always dying? Let it certainly have, then, at some time an impassibility in every respect as well. For they say that the causes of the passions proceed from disordered humours. But our body desires lightness also, according, that is, to the portion which it has from the air, so that it may not be burdensome even by its very weight. So great, therefore, must the lightness and agility of the bodies of the blessed be believed to be, that they will be able, if they wish, without any delay or difficulty to follow even the very swiftness of our thoughts to all things. What further is lacking to the perfect beatitude of the body? Beauty alone, surely. This, which they will have in its utmost perfection, we may not undeservedly assign to that part which we have from fire. For we look for the Saviour, as the Apostle says, Who will reform the body of our lowliness, made like to the body of His glory (Phil. 3:20, 21), showing forth what He promised, since the just shall shine as the sun in the kingdom of their Father (Matt. 13:43). Thus then will God fill our souls, when knowledge shall be perfect in them, justice perfect, gladness perfect. Thus will all the earth be filled with His majesty, when the body shall be incorruptible, impassible, agile, and lastly made like to the body of His glory. And see whether perhaps these are not the seven loaves with which the Saviour is read to have satisfied four thousand men, and from which the apostles took up baskets of the same number, full, to be kept (Matt. 15:32, 38). For now we are refreshed with these loaves, when with glad meditation we ruminate on the blessed hope: until the time comes when, rejoicing no longer in hope but in the thing itself and its showing forth, we may deserve to receive as it were full baskets in place of single loaves.

SERMON V.

1. Festive for us is the day, and among the chief solemnities today's solemnity is numbered. What then do we say? Whose apostle, whose martyr, whose saint is it? Not of any one singly, but equally of all. For we all know that the feast which we celebrate today is called, and is, [the feast] of All Saints. Of all, I say, whether heavenly or earthly. For there are saints of heaven, and there are saints of earth: and likewise, of those who are of earth, some are still on earth, others already in heaven. This feast of all these, then, is celebrated in common, but perhaps not uniformly. Nor is this strange, since not even the holiness of all is itself uniform, but differs between saint and saint, and that not a little. Nor do I say only that one is holier than another (for this is a difference of quantity rather than of quality); but that we find saints called, and truly called, not only more and less, but even in different ways altogether. And perhaps between angels and men this same diversity of holiness, and likewise

of celebration, may be assigned. For they who are never known to have fought do not seem able to be honoured as though triumphant. Yet these too are to be honoured in their own way, exceedingly indeed, as Thy friends, O God, Whose will, to be sure, they have always clung to, with as much felicity as facility. Unless perhaps they are believed to have fought in this, that while others sinned they stood firm like men, not going off into the council of the wicked, but each one saying: But it is good for me to cleave to God (Ps. 72:28). Let there be celebrated, then, in them the grace that goes before in the blessing of sweetness; let the kindness of God be honoured, which leads them not to penitence, but away from all the things for which penitence would be owed: not snatching them from temptation, but preserving them from temptation.

2. Another kind of holiness indeed is found among these, and it will seem right to honour it in its own manner — those who have come out of great tribulation, and have made their robes white in the blood of the Lamb (Rev. 7:14): who, after many contests, now already triumph, crowned, in the heavens, because they have contended lawfully. Is there yet some third kind of saints? There is, but a hidden one. For there are saints who still serve as soldiers, still fight; still run, and have not yet laid hold [of the prize]. Perhaps I may seem rash to call such men saints; but I know one of them who was not afraid to say to God: Keep my soul, for I am holy (Ps. 85:2). So too the Apostle, conscious of the divine secrets, says even more plainly: We know that to them that love God all things work together unto good, to such as, according to His purpose, are called to be saints (Rom. 8:28). This, to be sure, is the diversity of naming in the term of holiness, that some indeed are already called saints according to consummation, others still only according to predestination. This kind of holiness, then, lies hidden with God; it is shut up, and is celebrated in a manner secretly. For man does not know whether he is worthy of love or of hatred; but all things are kept uncertain for the future (Eccl. 9:1, 2). Let the celebration of these saints, then, be in the heart of God; since the Lord knows who are His, and He Himself knows whom He has chosen from the beginning. Let it also be with those ministering spirits who are sent to minister for the sake of them who shall receive the inheritance of salvation: we are forbidden to praise a man in his lifetime. For how [can there be] secure praise, where life itself is not secure? He shall not be crowned except he strive lawfully, says that heavenly trumpet (2 Tim. 2:5). And hear the law of the contest from the mouth of the Lawgiver Himself: He who shall have persevered to the end, he shall be saved (Matt. 10:22). You do not know who shall persevere, you do not know who shall contend lawfully, you do not know who shall receive the crown.

3. Praise the virtue of those whose victory is already certain; extol with devoted praises those whose crowns you can safely rejoice over. We have sung to the saints this night, saying: Fear the Lord, all you His saints (Ps. 33:10); but not to these. Not, I say, were we exhorting those who have persevered to the end to fear, since it is written: There shall no longer be fear in our borders. It was rather to those [other] saints that we were speaking,

who need manifold guarding, because of the multitude of dangers. For their wrestling is not against flesh and blood only, but also against principalities and powers, against the rulers of this world of darkness, against the spiritual [powers] of wickedness in high places (Eph. 6:12). They plainly need guarding, who are assailed in so many ways, not only at close quarters but from afar. And where there are so many battles without, fears should not be lacking within, so that to them it may rightly be said: Fear the Lord, all you His saints. Our whole blessedness, meanwhile, lies in fearing God, as Scripture says: Blessed is the man who is always fearful (Prov. 28:14). And likewise the Psalmist says: Blessed are all they that fear the Lord, that walk in His ways (Ps. 127:1). But far otherwise blessed are they in whom perfect charity has already cast out fear, and who no longer fear as those that walk in the ways, but rather praise as those that dwell in the house, as the same [Psalmist] says: Blessed are they that dwell in Thy house, O Lord; they shall praise Thee for ever and ever (Ps. 83:5). Our felicity, then, our festival meanwhile, is in the fear of God: for theirs is occupied rather in exultation and praise.

4. Hence it is that men are praised securely, who no longer live their own life, but God's: for the life of men is assuredly a temptation. Now there is a certain twofold security in this praise: except that perhaps it will seem, if we attend carefully, that the one is contained within the other. For there is no reason why we should be afraid to praise those who are most truly and most certainly praiseworthy: there is no reason why we should hesitate to glorify them, so absorbed in glory that they can by no means be moved at all by our praise. For there is no way for vanity to enter, where truth has already taken hold of the whole. But what, you will ask, is the glory of the saints? For they do not glorify themselves individually, since it is written: Let not your own mouth praise you (Prov. 27:2). Nor in turn does one praise another, because, intent and stretched out towards the praise of the Creator, in Whom indeed their whole blessedness is laid up, they can never be free for mutual praises, as the Prophet says, as we also recalled above: Blessed are they that dwell in Thy house, O Lord; they shall praise Thee for ever and ever. Yet I am not content to believe the saints devoid of glory, especially on account of that which the Apostle says: That which is at present momentary and light of our tribulation works for us above measure an eternal weight of glory (2 Cor. 4:17). And the Prophet: Visit us with Thy salvation, that we may see in the goodness of Thy chosen ones, that we may rejoice in the joy of Thy nation, that Thou mayest be praised with Thine inheritance (Ps. 105:4, 5). For he does not say: That Thou mayest be praised by Thine inheritance; but, with Thine inheritance, that the future praise may be understood as common [to both]. But if it is the inheritance of men that praises, let us hear from the Apostle who praises the inheritance. Then, he says, shall every man have praise. From whom? From God (1 Cor. 4:5). Great is the one who praises, and greatly to be sought after is that praise. Happy exchange of praise, where both to praise is blessed, and to be praised.

5. To what end, then, is our praise to the saints? to what end our glorifying? to what end this very solemnity of ours?

What to them are earthly honours, whom, according to the truthful promise of the Son, the heavenly Father honours? What to them are our praises? They are full. Just so it is, dearly beloved: the saints have no need of our honours, nor is anything bestowed on them by our devotion. Plainly, that we venerate their memory concerns us, not them. Do you wish to know how much it concerns us? I for my part, I confess, feel from this remembrance a vehement desire kindled in me, and a threefold desire; It is commonly said: What the eye does not see, the heart does not grieve. My eye is my memory; and to think of the saints is in a certain manner to see them. Thus indeed is our portion in the land of the living, and truly no small portion: if only, as is fitting, affection accompany memory. Thus, I say, our conversation is in heaven; yet not so ours as theirs. For their substance is there, but [only] our desires; they are there by presence, we by memory. When shall we too be added to our fathers? when shall we be presented to them in [our very] being? For this is the first desire which the memory of the saints either awakens or spurs on the more in us: that we may enjoy their so desirable fellowship, and may merit to be fellow citizens and companions of the blessed spirits, to be mingled with the assembly of the patriarchs, the ranks of the prophets, the senate of the apostles, the numerous armies of the martyrs, the colleges of the confessors, the choirs of the virgins; in short, to be gathered in and to rejoice together in the communion of all the saints.

6. For the remembrances of each, like single sparks, nay rather like most burning torches, mount into devout souls, so that they thirst for [variant: perceive] both the sight and the embrace of them: so much so that often they even reckon themselves to be among them, their hearts quivering with all eagerness and vehemence, now towards all together, now towards these or those. Otherwise, what negligence is this, what sloth, nay what madness, that we do not strive, with frequent sighs and most fervent affection, to break away from here and to hurl our souls into those so happy hosts? Woe to us from the hardness of our heart! woe from the sin of the Gentiles, whom the Apostle records to have been without affection! (Rom. 1:31) That Church of the firstborn awaits us, and we neglect [it]; the saints desire us, and we make little of [it]; the just expect us, and we pretend not to see. Let us rouse ourselves at last, brethren; let us rise again with Christ, let us seek the things that are above, let us savour the things that are above. Let us desire those who desire us, let us hasten to those who await us, let us anticipate with the longings of our souls those who expect us. For behold, in this fellowship of ours there is nothing of security, nothing of perfection, nothing of rest: and yet even here, how good and how pleasant [it is] for brethren to dwell in one? For whatever trouble meets us, whether inwardly or outwardly, is found more bearable by that very fellowship of brethren so truly kindred, with whom we have one heart and one soul unto God. How much sweeter, how much more delightful, how much more blessed will be the union where there can be no suspicion, no occasion of dissension; where perfect charity will bind all together in an indissoluble covenant, so that as the Father and

the Son are one, so we too may be one in them!

7. Not only the fellowship but also the felicity of the saints is to be wished for by us, so that we may strive with most fervent endeavours after the glory also of those whose presence we desire. For neither is this ambition pernicious, nor the seeking after that glory in any way dangerous. For as to what we say: Not to us, O Lord, not to us, but to Thy name give glory (Ps. 113:9): that is the voice of this time, when even the angels themselves cry: Glory to God in the highest, and on earth peace to men of good will (Luke 2:14). Touch me not, He says: for I have not yet ascended to my Father (John 20:17). It is a word of glory. For the Son is the wise glory of the Father. Do not, then, says the glory, do not touch me. Do not meanwhile seek glory, rather flee it: and see that you by no means touch me, until we come to the Father, where all glorying will at last be secure. There in the Lord shall my soul be praised; let the meek hear, and be glad. Does she not seem to have heard Him saying: Touch me not; I have not yet ascended to my Father, she who in the Canticle cries: Flee, my beloved, flee? (Song 8:14). For this is what we recalled above: Not to us, O Lord, not to us, but to Thy name give glory. Whence also in the hymn today we sing: « Mayest Thou give peace to [Thy] servants; we too [give] glory to Thee through all ages, » according, that is, to the angels' apportioning.

8. For since the life of man upon earth is a temptation, rightly on earth not glory but peace is to be sought by man: peace with God, peace with neighbour, peace within oneself. O keeper of men! why hast Thou set me contrary to Thee, and I am become burdensome to myself? (Job 7:20) A struggle close at hand, truly, and a sedition within, a war not civil but domestic, the spirit lusting against the flesh, and the flesh against the spirit. Whence this, except that Thou hast set me contrary to Thee? For Thou [art] true liberty, Thou life, Thou glory, Thou sufficiency, Thou blessedness; I poor, and wretched, and pitiable, confounded and humbled on every side, dead because of sin, sold under sin. In a word, Thou, the perfect and holy delight and the rest of the blessed spirits, hast set me from the beginning over against Eden (which signifies delight), in toil, indeed, and hardship. And yet Thou sayest: Be converted to me with your whole heart. It is plain that we are turned away, whom Thou exhortest to turn back: it is plain that we are contrary, whom Thou callest back that we may be converted. But how? In fasting, He says, and weeping and mourning (Joel 2:12). A marvellous thing! Dost Thou then dwell in fasting, and pass Thy days in weeping, and abide in mourning? Far from Thee all these things: far art Thou Thyself from them, exceedingly. Assuredly Thy kingdom is in Jerusalem, which Thou fillest with the fat of the wheat; nor is there mourning or clamour there, nor indeed any pain, but rather thanksgiving and the voice of praise. Let the just, He says, feast in the sight of God, and delight in gladness and exultation (Ps. 67:4). How then shall we be converted to Him in fasting, and weeping, and mourning? Or is it that the just man [turns to] Him in gladness and exultation, but he who is not yet just, only in fasting, and weeping, and

in mourning shall find [Him]? Just so; but the just man who has already merited the sight [of Him], not he who still lives by faith. Assuredly what the Lord says: I am with him in tribulation (Ps. 90:15), pertains to him who walks by faith; but not to him who has already come to the face. Indeed for both there is one head, but it is not shown in one manner to all the members. For to some the head is shown bristling with thorns, bowed upon the cross, that they may be humbled alike, and alike pierced with compunction. To others it appears glorious, that they may be glorified by it, that, made like to Him, they may glory in Him Whom [variant: that which] they see as He is.

9. This, then, is the second desire which burns in us from the commemoration of the saints: that as to them, so to us also Christ, our life, may appear, and we too may appear with Him in glory. For meanwhile our head is represented to us not as He is, but as He was made for us: not crowned with glory, but encircled with the thorns of our sins, as Scripture says: Go forth, you daughters of Sion, and see king Solomon in the diadem wherewith His mother crowned Him (Song 3:11). O king! O diadem! For His mother the Synagogue, showing herself not a mother but a stepmother, crowned our king with a crown of thorns. Let the members be ashamed to pursue glory, to whom their head is shown so inglorious, having no comeliness nor beauty, nor anything of the kind. Assuredly He is Solomon, which is interpreted peaceable, that is, what He is in the present; not indeed beatific or glorific: so that in all things that angelic praise may be commended, by which they assigned peace to the earth, glory to the heavens. Let a member be ashamed to become delicate under a thorn-crowned head, since for it meanwhile all purple is not so much a matter of honour as of mockery. Yet one may see today in many places the present day honoured, not without much ambition and carousing. Honoured, or shall I say dishonoured? Let those who do these things see to it. For such a celebration is theirs, not the saints': they do what pleases themselves, not what [pleases] the saints. It will be, when Christ has come, and His death will no longer be announced, that we may know that we ourselves too are dead, and our life is hidden with Him. The head will appear glorious, and with it the glorified members will shine, when, that is, He shall reform the body of our lowliness, configured to the glory of the head, which is He Himself. This glory, then, let us covet with a whole and a safe ambition, lest perhaps we too should hear: Because you seek the glory that is from one another, and the glory that is from God alone you will not (John 5:44).

10. Truly, that it may be granted us to hope for it, and to aspire to so great a blessedness, the suffrages of the saints also are to be desired by us above all, so that what our own power does not obtain may be given us by their intercession. Have pity on me, have pity on me, at least you my friends (Job 19:21). You yourselves know our peril, you know our frame; you know our ignorance, and the wiles of our adversaries; you know their assaults, and our

frailty. For it is to you I speak, who have been in the same temptation; who have overcome the same conflicts, escaped the same snares: who from what you yourselves have suffered have learned compassion. I have confidence indeed also concerning the angels, that not even they disdain to visit their own likeness, especially since it is written: You shall visit your likeness, and shall not sin (Job 5:24). Yet although I judge that I may presume upon them on account of the likeness of spiritual substance and rational form, still I think I ought to deal with [variant: turn to] them with a greater confidence, whom I know to be my companions in this very humanity, so that they ought the more familiarly and especially to pity [us as] bone of their bones, and flesh of their flesh.

11. Finally, passing from this world to the Father, they have left us holy pledges. For with us their bodies are buried in peace, whose names shall live for ever, that is, whose glory is never buried. Far be it, far be it from you, holy souls, [to show] that Egyptian cruelty of Pharaoh's cup-bearer, who, restored to his former rank, straightway forgot holy Joseph, who was held in prison! (Gen. 40). For they were not members of one head, nor was there any part of the faithful with the unfaithful, or any fellowship of the Israelite with the Egyptian, any more than of light with darkness.

ON THE PASSING OF ST MALACHY, BISHOP. SERMON I.

1. From heaven, dearly beloved, a certain abundant blessing has been destined for you today: and [if] I did not distribute it faithfully, it would be to your loss indeed, but to my peril, since to me, truly, this stewardship seems to have been committed. I fear, therefore, your loss, I fear my own condemnation, if perhaps it should be said: The little ones asked for bread, and there was none to hand it to them (Lam. 4:4). For I know how necessary to you is consolation coming from heaven, you who are known to have renounced manfully the allurements of the flesh and the delights of the world. Let no one doubt that it was of heavenly favour, and settled by counsel from on high, that Bishop Malachy should fall asleep today among you and have among you the burial he desired. For since not even a leaf of a tree falls to the ground without the divine will, who is so dull as not to perceive plainly, in the coming and the passing of this blessed man, a great design indeed of the loving-kindness on high? From the ends of the earth he came, to lay down his earth here, hastening on another errand, though it is known that out of his special charity towards us he had greatly desired this. He met with many hindrances on the journey itself, and was not allowed to cross the sea until the time of his consummation drew near, and the term which could not be passed. Him, then, arriving among us after many labours, we received as an angel of God, out of reverence for his holiness: but he too, out of his gentleness and his deep-rooted humility, received us with devoted affection, far beyond what we deserved. A few

For Egypt is interpreted "darkness," but Israel "Seeing God": and therefore wherever Israel was, there was light. Not thus could our Jesus forget the thief crucified with Him: what was promised was indeed fulfilled; on that very day on which he suffered with Him, he also reigned with Him (Luke 23:43). We too, if we are not members of that same head whose members the saints also are, whence is it that we congratulate them today with such solemn vows, and with such great affection? Moreover, he who said: If one member be glorified, all the members rejoice with it, says likewise also this: But if one member suffer, all the members suffer with it (1 Cor. 12:26). This, then, is our coherence with them, that we rejoice together with them, and they suffer together with us: that we, by devout meditation, may reign in them, and they in us, and fight for us by their loving intervention. Nor is there reason for us to doubt their loving care for us, since, as we recalled above, not to be made complete without us, they await us until it be repaid to us: namely, that on that last day of the great festivity all the members together may run together with their head, so exalted, into a perfect man, and that our Lord Jesus Christ may be praised, together with His inheritance, He Who is blessed above all things, and worthy of praise, and glorious for ever. Amen.

days he then spent with us in good health, while he waited for his companions, who had been scattered in England, since a groundless suspicion of that king had hindered the man of God. And when all had gathered to him, he was preparing his journey to the Roman curia, for which he had come: when, suddenly overtaken by illness, he at once perceived that he was being called rather to the heavenly palace. For God was providing something better for us, so that, having gone out from us, he should not reach his consummation elsewhere.

2. To the physicians, indeed, no sign appeared in him, I do not say of death, but even of grave illness: yet he, gladdened in spirit, kept saying that it must by all means be that Malachy should depart this life in this year. We laboured against it, both with devout prayers to God and in whatever ways we could: but his merits prevailed, so that the desire of his heart was granted him, and he was not defrauded of the will of his lips. For so did all things concur with his wishes, that by the inspiration of the divine clemency he had chosen this place above all, and had long wished to have this day too for his burial, on which the general commemoration of all the faithful is celebrated. And this too has rightly heaped up these our joys, that the same day had been chosen for us, by God's design, for carrying our brethren's bones hither from the former cemetery and laying them to rest again. And as we carried them, singing psalms according to custom, this same holy man said that he was greatly delighted by that chant: and not long after he himself also followed, lulled into a most sweet and most happy sleep. We give thanks, therefore, to God for all things

in His dispositions, that He willed to honour us, unworthy as we are, with the presence of his blessed death, to enrich His poor with the most precious treasure of his body, to prop up us weak ones with so great a pillar of His Church. For this sign, which has been done for our good, persuades us of one of two things: either that the place is pleasing to God, or that He wishes to make it pleasing to Himself, to which He brought from the ends of the earth a man of such holiness, to die and to be buried.

3. But the very charity of this blessed father compels us to grieve more tenderly with that people, and to abhor more vehemently the cruelty of death, which did not spare to inflict this dire wound on so wretched a Church. Dire indeed and inexorable is death, which has punished so great a multitude of men with the striking of one: blind and improvident, which bound the tongue of Malachy, hindered his steps, loosed his hands, closed his eyes. Those devoted eyes, I say, which were wont with most loving tears to reconcile the divine grace to sinners; those most pure hands, which had always loved to be exercised in laborious and humble works, which so often offered the saving victim of the Lord's body for sinners, and were lifted up to heaven in prayer without anger and disputing; which are known to have bestowed many benefits on the sick, and to have shone with various signs; those beautiful steps too of one preaching peace, preaching good things; those feet which were so often wearied in the zeal of piety; those footprints, worthy to be always pressed with devout kisses; and lastly those holy lips of the priest, which kept knowledge; the mouth of the just, which meditated wisdom; and his tongue, which, speaking judgement, nay and mercy too, was wont to heal such great wounds of souls. Nor is it any wonder, brethren, that death is unjust, which injustice begot; heedless, which seduction is known to have brought forth. It is no wonder at all, I say, if it strikes without discernment, which came from transgression; if it is cruel and foolish, which came forth from the deceit of the ancient serpent and the folly of the woman. Yet why do we complain that it dared to assail Malachy, a faithful member of Christ indeed, when in its fury it invaded the very Head of Malachy and of all the elect alike? It invaded Him, who was free of it, certainly; but it did not escape free itself. Death struck against life, and life shut death up within itself, and death was swallowed up by life. Devouring the hook, it began to be held by the very thing by which it seemed to have held.

4. But perhaps someone may say: How does death seem to have been overcome by the Head, when it still rages against the members with such freedom? If death is dead, how did it kill Malachy? If it is conquered, how does it still prevail over all, and there is no man who lives and shall not see death? Death is plainly conquered, the work of the devil and the penalty of sin; sin is conquered, the cause of death; conquered too is the evil one himself, the author both of sin and of death. And not only are these things conquered, but they are already judged and condemned. The sentence has indeed been fixed, but not yet promulgated. In short, the fire is already prepared for the devil, though he has not yet been cast headlong into the fire; for a little while yet he is permitted

to do evil. He has been made, as it were, the hammer of the heavenly Craftsman, the hammer of the whole earth: he grinds the elect for their profit, he crushes the reprobate unto their damnation. As the master of the house, then, so are those of his household, namely sin and death. For sin too, although there is no doubt that it was fixed to His cross together with Christ, was nevertheless still permitted for the time being, not indeed to reign in the Apostle, but even to dwell in him while he lived. I lie if he does not say himself: Now it is no longer I that do it, but sin that dwells in me (Rom. 7:17). So too death itself is by no means yet forced to be absent, but it is forced to do no harm. But it will be when it shall be said: Where, O death, is your victory? (1 Cor. 15:55). And then that last enemy itself shall be destroyed. But now, under the governance of Him Who has dominion over life and death, and Who restrains the very sea with fixed bounds of shores, death itself is to the beloved of the Lord a sleep of refreshment, as the Prophet bears witness, who says: When He shall have given sleep to His beloved, behold the inheritance of the Lord (Ps. 126:2–3). Worst indeed is the death of sinners, whose birth too is evil, and their life worse; but precious is the death of the saints (Ps. 115:15). Precious plainly, as the end of labours, as the consummation of victory, as the gate of life, and the entrance into perfect security.

5. Let us therefore rejoice, brethren, let us rejoice with our father, as is fitting; for it is a dutiful thing to mourn Malachy dead, and a more dutiful thing to rejoice with Malachy living. Does he not live? Yes, and blessedly. Truly, in the eyes of the foolish he seemed to die, but he is in peace. In short, now a fellow citizen of the saints and of the household of God, he sings psalms and gives thanks together with them, saying: We have passed through fire and water, and Thou hast brought us out into refreshment (Ps. 65:12). He passed through manfully indeed, and he passed all the way through happily. A true Hebrew, he celebrated the Pasch in the spirit, and as he was passing over he said to us: With desire I have desired to eat this Pasch with you. He passed through fire and water, he whom neither hardships could break nor soft things detain. For there is a place below us, which fire claims wholly for itself, so much so that that wretched rich man could not have there even the least drop of water from the finger of Lazarus. And there is above the city of God, which the stream of the river makes glad, the torrent of pleasure, the inebriating cup, how excellent! In this middle place, surely, the knowledge of good and evil is contained, and here one may take the experience both of pleasure and of tribulation. Unhappy Eve led us into these alternations. Here indeed are day and night; for in hell there is only night, and in heaven only day. Blessed, then, is the soul that passes through both, neither clinging to pleasure nor failing in tribulation.

6. I think I should briefly tell you one out of the many magnificent deeds of this man, in which he is known to have passed vigorously enough through both fire and water. A tyrannical family was claiming for itself the metropolitan see of that great Patrick, the apostle of the Irish, creating archbishops in order of succession, possessing the sanctuary of God by inheritance. Our Malachy, therefore, being asked by the faithful to [set] himself against such great

evils, putting his life in his hands, came forward fearlessly, took up the archbishopric, delivering himself to manifest peril, that he might put an end to so great a crime. Amid dangers he ruled the Church; after the dangers he at once ordained another as his successor canonically. For he had taken it up on this condition, that once the fury of persecution ceased and another could safely be installed, he should be permitted to return to his own see: where, without ecclesiastical or secular revenues, dwelling in the religious communities which he himself had built, among them as one of them, he lived until this time without any property of his own. Thus the fire of tribulation tested the man of God, it did not consume him: for he was gold; thus too no allurement held him or unnerved him; nor did he halt on the way as a curious onlooker, forgetful of his own pilgrimage.

7. Which of you, brethren, would not eagerly desire to imitate his holiness, if he dared even to hope for it? I believe, then, that you will listen the more gladly if perhaps we can say what made Malachy holy. But lest our testimony seem perhaps less acceptable, hear the Scripture saying: In his faith and meekness He made him holy (Sir. 45:4). By faith he trod the world underfoot, as John bears witness, who says: This is the victory that overcomes the world, our faith (1 John 5:4). For in the spirit of meekness he bore with an even mind all things hard and adverse. On the one side, following Christ, he trod the seas by faith, lest he be caught by allurements; on the other, in his patience he possessed his soul, lest he be broken by troubles. For of these two you have in the psalm, that a thousand shall fall at your side, and ten thousand at your right hand (Ps. 90:7): because the deceits of prosperity cast down many more than the scourges of adversity. Let none of us, then, dearly beloved, delighted by the level surface of the softer way [variant: wave], think that sea-road [variant: the greatest road] more convenient for himself. This plain has great mountains, invisible indeed, but for that very reason the more dangerous. The way among the heights of the hills and the roughness of the crags perhaps seems more laborious; but to those who have tried it, it is found far safer and more desirable. Yet he knew that there is labour on both sides, peril on both sides, who said: By the armour of justice on the right hand and on the left (2 Cor. 6:7): so that we may rightly rejoice with those who have passed through fire and water and have been brought out into refreshment. Do you wish to hear of refreshment? Would that another spoke of it to you! for what I have not tasted I cannot belch forth.

8. Yet today I seem to myself to hear Malachy saying concerning this refreshment: Turn, O my soul, into your rest, for the Lord has dealt well with you; for He has delivered my soul from death (Ps. 114:7–8), and so on. Hear in a few words what I understand by these words; for the day is now far spent, and the sermon has gone on longer than I had hoped, because I am torn away unwillingly from the sweetness of a father's name, and my tongue, dreading that Malachy should fall silent, fears to make an end. The death of the soul, my brethren, is sin: unless perhaps what you have read in the prophet has slipped your memory, The soul that sins, the same shall die (Ezekiel 18: