PL 183 · cols. 486–520

Bernard of Clairvaux, Sermons on the Saints

Sermon II

4). Triplex proinde congratulatio est hominis, ab omni peccato, et labore, et periculo liberati. Ex hoc siquidem nec peccatum in eo habitare dicitur, nec poenitentiae luctus indicitur, nec ab ullo deinceps lapsu ei praedicitur esse cavendum. Posuit Elias pallium; non est quod timeat, non est quod tangi, nedum teneri ab adultera vereatur. Currum conscendit; non est jam trepidare ne cadat: suaviter scandit; non laborans volatu proprio, sed celeri in vehiculo sedens. Ad hoc nos refrigerium, dilectissimi, tota animi aviditate curramus in odore unguentorum hujus beati patris nostri, qui nostrum hodie torporem in ferventissimum desiderium visus est excitasse. Curramus, inquam, post eum, crebrius illi clamantes: Trahe nos post te: et affectu cordis et profectu conversationis devotas omnipotenti misericordiae gratias referentes, quod indignis servulis suis, quibus propria desunt merita, aliena saltem voluit suffragia non deesse.

4). Threefold, then, is the rejoicing over a man set free from all sin, and labour, and peril. For henceforth sin is not said to dwell in him, nor is the mourning of penance enjoined on him, nor is he warned that he must beware of any fall hereafter. Elijah has laid down his mantle; there is nothing for him to fear, no reason to fear being touched, much less held, by the adulteress. He has mounted the chariot; there is no longer cause to tremble lest he fall: he ascends sweetly, not toiling by his own flight, but seated in a swift carriage. To this refreshment, dearly beloved, let us run with all the eagerness of our minds in the odour of the ointments of this our blessed father, who today seems to have roused our torpor into a most fervent desire. Let us run after him, I say, crying out to him often: Draw us after you; and by the affection of the heart and the progress of our way of life let us return devout thanks to the almighty mercy, that to His unworthy little servants, who lack merits of their own, He has willed that at least the suffrages of another should not be lacking.

SERMO II.

SERMON II.

1. Liquet, dilectissimi, quod dum corpore retinemur, peregrinamur a Domino (II Cor. V, 6): ac per hoc luctum magis, quam gaudium, miserandum nobis indicit exsilium et conscientia delictorum. Quia tamen apostolico ore gaudere cum gaudentibus admonemur (Rom. XII, 15), in omnem nos suscitari laetitiam tempus et causa requirit. Nam si vere, quod Propheta sensit, exsultent justi in conspectu Dei (Psal. LXVII, 4), exsultat sine dubio Malachias, qui in diebus suis placuit D⟨e⟩o, et inventus est justus. In sanctitate et justitia coram ipso ministravit: placuit ministerium, placuit et minister. Quidni placuerit? Posuit sine sumptu Evangelium, replevit Evangelio patriam, suorum maxime feralem edomuit barbariem Hibernorum; levi jugo Christi in gladio spiritus exteras subdidit nationes, usque ad extrema terrae restituens haereditatem suam illi. O ministerium fructuosum! o ministrum fidelem! Nunquid non per ipsum Filio est paterna adimpleta promissio? Nunquid non hunc olim intuebatur Pater, cum ad Filium loqueretur: Dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae? (Psal. II, 8.) Quam libens Salvator r⟨e⟩cipiebat quod emerat, et emerat pretio sanguinis sui, ignominia crucis, horrore passionis! Quam libens de manibus Malachiae, pro eo quod gratis ministraret! Ergo in ministro quidem gratum erat munus gratuitum, in ministerio autem placita conversio peccatorum. Grata, inquam, et placita in ministro simplicitas oculi, in ministerio autem salus populi.

1. It is clear, dearly beloved, that while we are held in the body we are pilgrims away from the Lord (2 Cor. 5:6); and for this reason our wretched exile and the consciousness of our sins call on us to mourn rather than to rejoice. Yet because we are admonished by the Apostle's mouth to rejoice with those who rejoice (Rom. 12:15), the season and the cause require that we be roused to all gladness. For if, as the Prophet felt, the just truly exult in the sight of God (Ps. 67:4), Malachy without doubt exults, who in his days pleased God and was found just. In holiness and justice he ministered before Him: the ministry pleased, and the minister pleased too. Why should he not have pleased? He set forth the Gospel without charge, he filled his homeland with the Gospel, above all he tamed the deadly barbarism of his own Irish; he subdued foreign nations to the light yoke of Christ by the sword of the spirit, restoring to Him His inheritance even to the ends of the earth. O fruitful ministry! O faithful minister! Was not the Father's promise to the Son fulfilled through him? Was not the Father looking on him long ago when He said to the Son: I will give you the nations for your inheritance, and the ends of the earth for your possession? (Ps. 2:8). How gladly the Saviour received what He had bought, and bought at the price of His blood, the shame of the cross, the horror of the passion! How gladly from the hands of Malachy, because he ministered freely! In the minister, then, the free gift was welcome, and in the ministry the conversion of sinners was pleasing. Welcome, I say, and pleasing in the minister was the singleness of eye, and in the ministry the salvation of the people.

2. Quanquam etsi ministerii quidem minor efficientia sequeretur, nihilominus tamen ad Malachiam et ad opera ejus ille merito respexisset, cui amica puritas, cui familiaris simplicitas: cujus justitiae est de intentione pensare opus, et de oculi qualitate totius aestimare corporis statum. Nunc vero magna opera Domini, exquisita in omnes voluntates et studia Malachiae: magna et multa, et bo⟨n⟩a valde, etsi pro bona ⟨ca⟩stae intentionis origine meliora. Quod

2. And yet even if a lesser effect of his ministry had followed, He would none the less have rightly had regard to Malachy and to his works, He to Whom purity is a friend and simplicity familiar, Whose justice it is to weigh the work by the intention, and to judge the state of the whole body by the quality of the eye. But now great are the works of the Lord, sought out according to all the wishes and endeavours of Malachy: great and many, and very good, though better still by reason of the good origin of a chaste intention. That

Editors' notes and page, col. 486

Page

running head: [IN TRANSITU S.] MALACHIAE EPISCOPI SERMO II. (spans both columns; 'MALACHIÆ EPISCOPI SERMO II.' and the column number 486 visible over this column)
marginal letters: A ‹4). Triplex proinde congratulatio›; B ‹et profectu conversationis›; C ‹placuit Deo, et inventus est›; D ‹Quam libens de manibus Malachiae›
old-edition numerals: (none)
other: The column opens by completing col. 485's reference '(Ezech. XVIII,' with '4).'. Sermon I ends and 'SERMO II.' (no feast heading printed; it is in the running head) begins mid-column. Damaged type: D⟨e⟩o, r⟨e⟩cipiebat, bo⟨n⟩a, ⟨ca⟩stae (the first letters are broken; UNSURE, read as castae). '(Psal. II, 8.)' as printed, after the question mark.

PL 183:487

opus pietatis praeteriit Malachiam? Pauper sibi, sed dives pauperibus erat. Pater orphanorum, maritus viduarum, patronus exstitit oppressorum. Hilaris dator, petitor rarus, acceptor verecundus. Pacis reformandae inter discordantes fuit illi cura maxima, et efficacia multa. Quis aeque pius ad compatiendum, ad subveniendum promptus, ad corripiendum liber? Nam et zelans erat, nec deerat scientia, zeli ipsius moderatrix. Et quidem infirmus infirmis, sed nihilominus potentibus potens, superbis resistebat, tyrannos verberabat, regum magister ac principum. Ipse est, qui regi orando visum et malignanti tulit, et humiliato restituit. Ipse est, qui pacis quam fecerat violatores, spiritui erroris traditos, frustratus est in malo quod facere cogitabant: ac denuo coegit ad pacem, confusos quidem et stupefactos in eo quod sibi co⟨nt⟩igerat. Ipse enim est, cui adversus alios, pacti aeque praevaricatores, rivus officiosissime adfuit, miro modo objectu sui evacuans molimina impiorum. Imbres non erant, non illuvies aquarum, non concursus nubium, non liquefactio nivium: cum subito factus est in fluvium magnum, qui rivulus erat: et rivus ibat, et intumescebat inundans, et negans omnino transitum volentibus malignari.

What work of piety passed Malachy by? He was poor to himself, but rich to the poor. He was a father of orphans, a husband of widows, a patron of the oppressed. A cheerful giver, a rare asker, a modest receiver. The restoring of peace among those at variance was his greatest care, and his effectiveness in it was great. Who was so loving in compassion, so ready to help, so free to rebuke? For he was zealous too, and he did not lack knowledge, the moderator of zeal itself. And indeed he was weak with the weak, yet no less mighty with the mighty; he resisted the proud, he scourged tyrants, a master of kings and princes. It was he who by his prayer took sight away from a king when he was doing evil, and restored it to him when he was humbled. It was he who frustrated, in the evil they were plotting to do, the violators of the peace he had made, given over to a spirit of error; and forced them back to peace, confounded indeed and astounded at what had befallen them. For it was he whom, against others who were likewise breakers of a pact, a stream assisted most obligingly, wonderfully setting itself in the way and bringing to nothing the efforts of the wicked. There were no rains, no flood of waters, no gathering of clouds, no melting of snows: when suddenly what had been a rivulet became a great river; and the stream went on, and swelled as it overflowed, and utterly refused passage to those who wished to do evil.

3. Quanta audivimus et cognovimus ea de zelo viri et ultione inimicorum, cum tamen esset suavis et mitis, et multae misericor⟨d⟩iae omnibus necessitatem patientibus? Qui quasi unus omnium parens vivebat omnibus; quasi gallina pullos suos, sic fovebat omnes, et in velamento alarum suarum protegebat. Non sexus, non aetas, non conditio discernebatur, aut persona: deerat nemini, expanso omnibus gremio pietatis. De quacunque tribulatione clamaretur ad eum, propriam reputabat: nisi quod in sua patiens, in aliena compatiens erat, plerumque et impatiens. Nonnunquam siquidem repletus zelo, pro aliis in alios movebatur, ut eripiens inopes, et reprimens fortes, consuleret proinde omnibus in salutem. Itaque irascebatur, sed ne non irascendo [alias, ne irascendo] peccaret, juxta illud de psalmo: Irascimini, et nolite peccare (Psal. IV, 5), non ira illi, sed ipse animo domi⟨n⟩abatur. Erat suimet potis. Sane victor sui, ira superari non poterat. Ira ejus in manu ejus. Vocata veniebat, exiens, non erumpens; nutu non impetu ferebatur. Non urebatur illa, sed utebatur. Magna illi tam in hoc, quam in cunc⟨t⟩is utriusque homi⟨n⟩is sui motibus regendis vel cohibendis, censurae diligentia, et circumspectio multa. Non enim ita omnibus intendebat, ut se solum exponeret, solum curae exciperet generali. Erat et sui sollicitus. Seipsum custodiebat. Ita denique totus suus, et totus omnium erat, ut nec charitas a custodia sui, nec proprietas ab utilitate communi eum impedire vel retardare in aliquo videretur. Si videres hominem mediis immersum turbis, et implicitum curis, diceres patriae natum, non sibi. Si videres hominem solum, et secum habitantem, putares soli vivere Deo et sibi.

3. How many such things have we heard and known of the man's zeal and of the punishment of enemies, when he was nevertheless gentle and mild, and of great mercy to all who suffered need? He lived for all as if he were the one parent of all; as a hen her chicks, so he cherished all, and protected them under the covering of his wings. No sex, no age, no condition was distinguished, nor any person: he failed no one, the bosom of his kindness spread out to all. Whatever the tribulation for which anyone cried to him, he counted it his own: except that in his own he was patient, in another's he was compassionate, and often impatient too. For sometimes, filled with zeal, he was moved for some against others, so that by rescuing the needy and restraining the strong he might in this way provide for the salvation of all. And so he was angry, but lest by not being angry [variant: by being angry] he should sin, according to that word of the psalm: Be angry, and do not sin (Ps. 4:5), anger did not master him, but he mastered it in his mind. He was master of himself. Truly, being victor over himself, he could not be overcome by anger. His anger was in his hand. Called, it came; going out, not bursting out; it was carried by his nod, not by its own impulse. It did not burn him, but he used it. Great was his diligence of discipline, and much his circumspection, as much in this as in ruling or restraining all the motions of both his inner and his outer man. For he did not so attend to all as to expose himself alone, to except himself alone from the general care. He was solicitous for himself too. He kept watch over himself. In short he was so wholly his own, and so wholly everyone's, that neither charity seemed to hinder or slow him in anything from guarding himself, nor regard for himself from the common good. If you had seen the man plunged into the midst of crowds and entangled in cares, you would have said he was born for his country, not for himself. If you had seen the man alone and dwelling with himself, you would have thought he lived for God and himself alone.

Editors' notes and page, col. 487

Page

running head: S. BERNARDI ABBATIS CLAR[...] (cut off at the image's right edge)
marginal letters: A ‹opus pietatis praeteriit Malachiam›; B ‹et stupefactos in eo quod sibi›; C ‹vivebat omnibus; quasi gallina›; D ‹Sane victor sui› / ‹manu ejus. Vocata veniebat› (the D stands between these two lines)
old-edition numerals: 1047 after ‹ac›
other: Damaged type: co⟨nt⟩igerat (UNSURE; the letters read 'co.rigerat'), misericor⟨d⟩iae, domi⟨n⟩abatur, cunc⟨t⟩is, homi⟨n⟩is (printed 'homiuis', possibly a turned n). First line: 'Pauper sibi' — UNSURE whether 'sibi' or 'tibi' is printed; read as sibi from the sense. 'volentibus malignari' set as printed. The column ends at the end of §3 ('sibi.'), so no word is split at the break.

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4. Sine turbatione versabatur in turbis: sine otio tempus, quod otio dederat, transigebat. Quomodo otiosus, quando exercebatur in justificationibus Domini? Nam etsi habebat tempus liberum a necessitatibus plebium, non tamen a sanctis meditationibus feriatum, non orandi studio, non ipso otio contemplandi. Sermo illi in tempore otii aut serius, aut nullus. Aspectus ejus aut officiosus, aut demissus, et cohibitus intra se. Nempe (quod non mediocri laudi inter sapientes ducitur) oculus ejus in capite ejus (Eccle. II, 14), nusquam avolans, nisi cum virtuti paruisset. Risus aut indicans charitatis, aut provocans: rarus tamen et ipse. Equidem interdum eductus, excussus nunquam: qui ita nuntiaret cordis laetitiam, ut ori gratiam non minueret, sed augeret. Tam modestus, ut levitatis non posset esse suspectus: tantillus tamen, ut hilarem vultum ab omni tristitiae naevo vel nubilo vindicare sufficeret. O munus perfectum! o holocaustum pingue! o obsequi⟨u⟩m gratum mente et manu! Quam bonus odor Deo in orationibus otiosi! quam bonus hominibus in sudoribus occupati!

4. He moved among crowds without disturbance: the time he had given to leisure he spent without idleness. How was he idle, when he was exercised in the justifications of the Lord? For although he had time free from the needs of the people, yet it was not a holiday from holy meditations, from the zeal of prayer, from the very leisure of contemplation. His speech in time of leisure was either serious or none. His look was either dutiful or downcast, and held in within himself. Indeed (a thing counted no small praise among the wise) his eye was in his head (Eccl. 2:14), never flying off anywhere unless it had obeyed virtue. His laughter either showed charity or called it forth; yet even that was rare. At times, indeed, it was drawn out of him, but never shaken out of him: such that it announced the gladness of his heart in a way that did not lessen the grace of his mouth but increased it. So modest that he could not be suspected of levity; yet just enough that it sufficed to keep his cheerful face free of every blemish or cloud of sadness. O perfect gift! O fat holocaust! O service pleasing in mind and hand! How good an odour to God in his prayers when at leisure! How good to men in his labours when busy!

5. Pro hujusmodi ergo dilectus a Deo et hominibus, non immerito hodie Malachias in consortium angelorum recipitur, re adeptus, quod nomine dicebatur. Et quidem ante angelus erat non minus puritate, quam nomine; sed nunc felicius gloriosi in eo interpretatio nominis adimpletur, quando pari cum angelis gloria et felicitate laetatur. Congratulemur itaque, fratres, congratulemur, ut dignum est, patri nostro; quia et pium est, defunctum plangere Malachiam; et pium magis, Malachiae congaudere viventi. Nunquid non vivit? Et beate. Nimirum visus est oculis insipientium mori, ille autem est in pace. Denique jam concivis sanctorum et domesticus Dei, psallit pariter, et agit gratias, dicens: Transivimus per ignem et aquam, et induxisti nos in refrigerium (Psal. LXV, 12). Transivit plane viriliter, et feliciter pertransivit. Verus Hebraeus pascha celebravit in spiritu, et nobis transiens loquebatur: Desiderio desideravi hoc Pascha manducare apud vos. Transivit per ignem et aquam, quem nec tristia frangere, nec detinere mollia potuerunt. Laetemur, quod angelus noster ascendit ad cives suos, pro filiis captivitatis legatione fungens, corda nobis concilians beatorum, vota illis intimans miserorum. Laetemur, inquam, et exsultemus, quia coelestis illa curia ex nobis habet, cui sit cura nostri, qui suis nos protegat meritis, quos informavit exemplis, miraculis confirmavit.

5. For such reasons, then, beloved of God and men, Malachy is not undeservedly received today into the fellowship of the angels, having obtained in reality what he was called by name. And indeed before this he was an angel no less in purity than in name; but now the meaning of his glorious name is fulfilled in him more happily, when he rejoices in glory and happiness equal with the angels. 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 together with them and gives thanks, saying: We have passed through fire and water, and Thou hast brought us 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. Let us be glad that our angel has gone up to his fellow citizens, discharging an embassy for the children of the captivity, winning for us the hearts of the blessed, making known to them the prayers of the wretched. Let us be glad, I say, and exult, because that heavenly court has from among us one who will have care of us, who will protect by his merits those whom he shaped by his examples and confirmed by his miracles.

6. Sanctus pontifex, qui in spiritu humilitatis hostias pacificas coelis frequenter invexerat, hodie per semetipsum introivit ad altare Dei, ipse hostia et sacerdos. Migrante sacerdote, sacrificii ritus in melius mutatus est; fons lacrymarum siccatus est, holocaustum omne conditur in laetitia et exsultatione. Benedictus Dominus Deus Malachiae, qui tanti pontificis ministerio visitavit plebem suam, et nunc assumpto eo in sanctam civitatem, tantae

6. The holy bishop, who in the spirit of humility had often borne peace-offerings into the heavens, today has entered by himself to the altar of God, himself victim and priest. With the passing of the priest the rite of sacrifice has been changed for the better; the fount of tears is dried up, every holocaust is seasoned with gladness and exultation. Blessed be the Lord God of Malachy, Who by the ministry of so great a bishop visited His people, and now, having taken him up into the holy city, of so great

Editors' notes and page, col. 488

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running head: S. BERNARDI ABBATIS CLARAE-VALLENSIS (spans both columns; 'ABBATIS CLARÆ-VALLENSIS' and the column number 488 visible over this column)
marginal letters: A ‹4. Sine turbatione versabatur›; B ‹geret. Tam modestus›; C ‹mur itaque, fratres, congratulemur›; D ‹tuerunt. Laetemur, quod angelus› / ‹cives suos, pro filiis› (the D stands between these two lines)
old-edition numerals: 1048 after ‹Malachiam;› (the numeral reads '1018' in damaged type; 1048 from the sequence 1046, 1047)
other: Damaged type: obsequi⟨u⟩m. 'gloriosi' (felicius gloriosi in eo interpretatio nominis) set as printed; it is taken with nominis. Much of §5 repeats Sermon I §5 (col. 484) nearly word for word, with small differences (induxisti here, eduxisti there; agit gratias here, gratias agit there), as printed. The column ends at 'tantae' with no hyphen.

PL 183:489

recordatione suavitatis nostram non desinit consolari captivitatem. Exsultet in Domino spiritus Malachiae, quod levatus pondere corporeae molis, nulla jam faeculenta vel terrena materia praegravatur, quominus tota alacritate ac vivacitate corpoream omnem et incorpoream transiens creaturam, pergat totus in Deum, et adhaerens illi, unus sit cum eo spiritus in aeternum.

does not cease to console our captivity with the remembrance of sweetness. Let the spirit of Malachy exult in the Lord, because, relieved of the weight of the bodily mass, it is no longer weighed down by any dregs or earthly matter, so as to keep it from passing with all eagerness and liveliness beyond every creature, bodily and bodiless, and going wholly into God, and, cleaving to Him, being one spirit with Him for ever.

7. Domum istam decet sanctitudo, in qua tantae frequentatur memoria sanctitatis. Sancte Malachia, serva eam in sanctitate et justitia, misertus nostri, qui inter tot et tantas miserias memoriam abundantiae suavitatis tuae eructamus. Magna est super te divi⟨n⟩ae dispensatio pietatis: qui te parvum fecit in oculis tuis, magnum in suis; qui magna fecit per te, salvans patriam tuam, magna fecit tibi, introducens te in gloriam suam. Festivitas tua, quae merito tuis virtutibus votiva impenditur, tuis nobis efficiatur meritis et precibus salutaris. Gloriam sanctitatis tuae, quae a nobis frequentatur, continuatur ab angelis, sic erit nobis digne jucunda, si fuerit et fructuosa. Liceat nobis aliquas, te migrante, retinere reliquias de fructibus spiritus, quibus onustus ascendis qui in tuo hodie tam delicioso convivio congregamur.

7. Holiness befits this house, in which the memory of such great holiness is so often celebrated. Saint Malachy, keep it in holiness and justice, taking pity on us, who amid so many and such great miseries pour forth the memory of the abundance of your sweetness. Great towards you is the dispensation of the divine goodness: He made you small in your own eyes, great in His; He who did great things through you, saving your country, did great things for you, bringing you into His glory. May your festival, which is rightly offered in devotion to your virtues, be made salutary for us by your merits and prayers. The glory of your holiness, which is often celebrated by us, is continued by the angels; it will be worthily joyful for us if it is also fruitful. May it be granted to us who are gathered today at your so delightful banquet to keep, as you depart, some remnants of the fruits of the spirit with which you ascend laden.

8. Esto nobis, quaesumus, Malachia sancte, alter Moyses, vel alter Elias, impertiens et tu de spiritu

8. Be to us, we beseech you, Saint Malachy, another Moses or another Elijah, you too imparting of the spirit

IN FESTO S. MARTINI EPISCOPI SERMO. De exemplis obedientiae.

ON THE FEAST OF ST MARTIN, BISHOP. SERMON. On examples of obedience.

1. Puto, sermonem a nobis expetit tam vester iste conventus, quam adventus, harum honorabilium personarum, quas de longinquo gratulamur adesse. Sane audirem eos ipse libentius: sed quoniam eligunt, imo et exigunt magis ut loquar, mihi si non licet audire eos, eis necesse est obaudire. Et quidem vivus est nobis sermo tam multa mansuetudo eorum, qua videlicet meritis sanctiores, dignitate superiores, sapientia locupletiores, non modo ad visitandos, sed etiam ad audiendos nos dignati sunt declinare. Efficax eruditio, et omni digna acceptione doctrina. Siquidem non verbo et lingua, sed opere et veritate nos admonent imitatores suos esse, sicut ipsi sunt Christi; et discere quod ab ipso utique didicerunt, mites esse, et humiles corde. Sic Maria Elisabeth petiit (Luc. I, 39, 40), conjugatam virgo, ancillam domina; praecursoris matrem, judicis mater; Dei Genitrix, servuli genitricem. Sic postmodum Jesus etiam ipse Joannem adiit, et adiit baptizandus, utpote quem decebat implere omnem justitiam (Matth. III, 13, 15). Vos quoque, reverendi Patres, deteriorem vobis non facitis partem vestram [alias, deteriorem nobis facitis partem no⟨s⟩tram]: ad audiendum quippe quam ad loquendum velociores, etiam inter ipsos qui vestro magis eguerant documento. Nam nos quidem, quia omnem non possumus implere justitiam, vel nonnullam vobis exhibere curamus, justum esse non ignorantes inferiorem superioribus obedire.

1. I think that a sermon is asked of us as much by this assembly of yours as by the arrival of these honourable persons, whose presence from afar we rejoice to welcome. Truly I would myself more gladly listen to them; but since they choose, nay rather demand, that I should speak, if I may not hear them, I must heed them. And indeed their so great gentleness is a living sermon to us, by which, holier as they are in merits, higher in dignity, richer in wisdom, they have deigned to turn aside not only to visit us but even to hear us. An effective instruction, and a teaching worthy of all acceptance. For not in word and tongue, but in deed and truth, they admonish us to be imitators of them, as they themselves are of Christ, and to learn what they surely learned from Him: to be meek and humble of heart. So Mary went to Elizabeth (Luke 1:39–40), the virgin to the married woman, the lady to the handmaid; the mother of the Judge to the mother of the forerunner; the Mother of God to the mother of a little servant. So afterwards Jesus Himself also went to John, and went to be baptized, as One whom it became to fulfil all justice (Matt. 3:13, 15). You too, reverend Fathers, do not make your part the worse for yourselves [alias, you make our part the worse for us]: being swifter to hear than to speak, even among those who stood in greater need of your example. For we, since we cannot fulfil all justice, take care to show you at least some, not ignorant that it is just for the inferior to obey his superiors.

Editors' notes and page, col. 489

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running head: IN FESTO S. MARTINI EPISCOPI SERMO.
marginal letters: A ‹recordatione suavitatis nostram›; B ‹in oculis tuis, magnum in suis›; C ‹1. Puto, sermonem a nobis›; D ‹Christi ; et discere quod›
old-edition numerals: (none)
other: the Malachy sermon's §8 runs on into col. 490 ("tuo nobis"); the English "of the spirit" is completed there. The caption is printed across both columns and set once here. "divi⟨n⟩ae": visible gap in the type. "Matth." in the reference looks damaged ("Mutth."?), set as Matth.; "Exsultet" has a damaged t; "no⟨s⟩tram" a gap. Printer's signature "PATROL. CLXXXIII." omitted.

PL 183:490

tuo nobis: ipsorum siquidem in spiritu et virtute venisti. Vita tua, lex vitae et disciplina; mors tua, mortis portus, et porta vitae; memoria tua, dulcedo suavitatis et gratiae; praesentia tua, corona gloriae in manu Domini Dei tui. O oliva fructifera in domo Dei! o oleum laetitiae ungens et lucens, fovens beneficiis, coruscans miraculis! fac nos ejus, qua frueris, lucis suavitatisque participes. O odoriferum lilium, in aeternum ante Dominum germinans, et florens, et spargens ubique vivificum suavitatis odorem, cujus apud nos memoria in benedictione est, apud superos praesentia in honore! da canentibus te tantae plenitudinis participio non fraudari. O luminare magnum, et lux in tenebris lucens, signorum radiis et meritorum illuminans carcerem, laetificans civitatem! fuga de cordibus nostris, virtutum splendoribus tenebras vitiorum. O stella matutina, eo caeteris clarior, quo Diei [alias, De⟨o⟩] vicinior, similior soli! dignare praeire nobis, ut et nos in lumin⟨e⟩ ambulemus, quasi filii lucis, et non filii tenebrarum. O aurora diescens super terram, sed superiores coeli plagas lux meridiana perlustrans! recipe nos in consortio luminis, quo illuminatus et late foris luces, et intus suaviter ardes, praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto regnat Deus per omnia saecula saeculorum. Amen.

your own to us: for you came in their spirit and power. Your life, a law of life and of discipline; your death, the haven of death and the gate of life; your memory, the sweetness of delight and of grace; your presence, a crown of glory in the hand of the Lord your God. O fruitful olive in the house of God! O oil of gladness, anointing and shining, cherishing with benefits, flashing with miracles! make us sharers in that light and sweetness which you enjoy. O fragrant lily, budding before the Lord for ever, and flowering, and spreading everywhere the life-giving odour of sweetness, whose memory among us is in blessing, whose presence among those above is in honour! grant that those who sing of you be not cheated of a share in such great fullness. O great luminary, and light shining in darkness, lighting up the prison with the rays of signs and of merits, gladdening the city! put to flight from our hearts, with the splendours of virtues, the darkness of vices. O morning star, brighter than the rest by as much as you are nearer to the Day [alias, to God], more like the sun! deign to go before us, that we too may walk in the light as sons of light, and not sons of darkness. O dawn breaking upon the earth, yet traversing the higher regions of heaven as the light of midday! receive us into the fellowship of the light by which, illumined, you both shine far and wide without and burn sweetly within, by the gift of our Lord Jesus Christ, who with the Father and the Holy Spirit reigns, God, through all ages of ages. Amen.

2. Sed unde loquemur? Qui de terra est, de terra loquetur, ait vox illa clamantis (Joan. III, 31). De terra ergo loquamur, quia de terra subsistimus, et in terra. Audite, quique terrigenae et filii hominum: vobis dicimus, et de vobis. In terra orimur, in terra moramur, in terra morimur, revertentes in eam unde sumus assumpti. Hic nobis angustus introitus, mora brevis, sola mors certa. Cogitur totus Adam judicium portare quod meruit. Dilatatus est vehementer, multiplicatus est, et replevit terram. Attamen velit, nolit, quantumcunque recalcitret, universus adhuc fert sententiam quam excepit: Terra, inquit, es, et in terram ibis (Gen. III, 19). Gravis equidem sententia, sed non sine grandis misericordiae temperamento. Dura admodum, sed si merita penses, indulgentiae plena. Siquidem non minus juste peccanti diceretur: Terra es, sed ex hoc sub terram ibis. Justus foret etiam tunc justus Dominus, et laudabilis nimis. Dignus plane qui laudaretur, sed non ego idoneus qui laudarem. Alioquin tunc quoque nihilominus vere dicerem, si tamen dicere possem: Justus es, Domine, et rectum judicium tuum (Psal. CXVIII, 137). At non infernus confitebitur tibi, neque mors laudabit te; sed nos qui vivimus, benedicimus Domino. Pepercisti ergo creaturae tuae, pepercisti gloriae nominis tui, ut descendentem de Jerusalem, minime tamen usque in Jericho patereris abduci. Semivivus adhuc relictus in via semilaudare possum (Luc. X, 30): ubi totus

2. But of what shall we speak? He who is of the earth will speak of the earth, says that voice of one crying (John 3:31). Let us then speak of the earth, since we subsist from the earth, and on the earth. Hear, all you earth-born and sons of men: we speak to you, and of you. On the earth we are born, on the earth we dwell, on the earth we die, returning into that from which we were taken. Here our entrance is narrow, our stay brief, death alone certain. The whole Adam is compelled to bear the judgement he deserved. He has been greatly enlarged, he has been multiplied, and has filled the earth. Yet willing or unwilling, however much he kicks against it, he still bears entire the sentence he received: Earth, it says, you are, and into earth you shall go (Gen. 3:19). A heavy sentence indeed, but not without the tempering of great mercy. Very hard, but, if you weigh the deserts, full of indulgence. For it would have been said no less justly to the sinner: You are earth, but for this you shall go beneath the earth. Even then the just Lord would have been just, and exceedingly to be praised. Plainly worthy to be praised, but I not fit to praise Him. Otherwise I would even then nonetheless say truly, if only I could say it: Just art Thou, O Lord, and Thy judgement is right (Ps. 118:137). But hell will not confess to Thee, nor will death praise Thee; but we who live bless the Lord. Thou hast spared, then, Thy creature, Thou hast spared the glory of Thy name, so that, as I went down from Jerusalem, Thou didst not suffer me to be carried off all the way to Jericho. Left still half-alive on the road, I can half-praise (Luke 10:30): where wholly

Editors' notes and page, col. 490

Page

running head: IN FESTO S. MARTINI EPISCOPI SERMO.
marginal letters: A ‹tuo nobis : ipsorum siquidem›; B ‹re magnum, et lux in tenebris›; C ‹2. Sed unde loquemur?›; D ‹equidem sententia, sed non sine›
old-edition numerals: 1049 after ‹Patre›
other: first line ends "in dom*" at the scan edge, set "domo". "De⟨o⟩" and "lumin⟨e⟩": gaps in the type. Several worn letters read as evident (illuminans, fuga, eam). Column ends mid-sentence ("ubi totus"); foot signature "16" omitted.

PL 183:491

vixero, ibi totus erumpam in laudem, et dicent omnia ossa mea: Domine, quis similis tibi (Psal. XXXIV, 10)? Propter hoc nempe cum iratus fuisses, misericordiae meministi, non damnans hominem in loco perditionis, sed in loco afflictionis humilians. Quid causaris, homo? quid sententiam quereris duriorem? Terrae addictus es, factus ⟨e⟩ terra, ut ipsa tibi sit patria, quae materia fuit.

I shall live, there I shall break forth wholly into praise, and all my bones shall say: Lord, who is like to Thee (Ps. 34:10)? For this reason indeed, when Thou hadst been angry, Thou didst remember mercy, not condemning man in the place of perdition, but humbling him in the place of affliction. Why do you complain, O man? why do you lament the sentence as too harsh? You have been bound over to the earth, made from the earth, so that what was your matter should itself be your homeland.

3. Sed audire, inquies, velim: Quia spiritus es et ad spiritum ibis. Siquidem etiam spiritus sum, quod ad animam pertinet; nec portionem hanc mei dubitaverim potiorem. Audivi sane ab Apostolo, quia Dominus spiritus est (II Cor. II, 17), et ab ipso Domino, quia spiritus est Deus (Joan. IV, 24) Nec modo spiritus, sed et spirituum Pater. Utquid ergo tenet me mater carnis, quia caro ex parte; spirituum Pater non recipit, cum ex parte sim spiritus? Scio, scio, agit hoc non tam substantia ipsa, quam culpa. Sicut enim peccatores spiritus inter coelum et terram ventosum hoc medium tenent, unde et potestates hujus aeris nominantur (Ephes. II, 2); sic peccata nostra inter nos et Deum separant, inter Creatorem Patremque spirituum, et spiritualem utique creaturam. Traxit animam corpus in regionem suam, et ecce praevalens opprimit peregrinam. Factum est nempe talentum plumbi, non aliunde tamen, nisi quia sedet iniquitas super illud. Corpus enim aggravat animam, sed utique quod corrumpitur (Sap. IX, 15); corrumpitur autem, imo etiam, Apostolo teste, mortuum est propter peccatum (Rom. VIII, 10). Itaque licet quodam modo coelum sit homo, coelestibus sine dubio spiritibus similis, simul et forma; substantia quidem quoniam spiritualis, forma vero quia rationalis est: minime tamen jam levare eum duo ista sufficiunt, ut mereatur audire: Quia coelum es, et in coelum ibis. Frustra glorietur de libertate arbitrii, quae in mente est: captivus ducitur in legem peccati, quae in carne est. Nam etsi forsitan videretur duplex funiculus posse alteri aeque duplici praevalere, ut videlicet quem sibi terra gemino quodam jure tanquam patria pariter et materia vindicat, ob geminam nihilominus, quae praedicta est, substantiae scilicet et formae similitudinem, coelum quoque recipiat ut coelestem; sed jam triplicatus inferior ille et deorsum trahens peccato equidem accedente funiculus, nisi illinc quoque occurrerit gratia, non rumpetur. Sane ubi illa adfuerit, haud dubium quin solvatur facile gravis iste quo trahimur, imo quem trahimus, funiculus iniquitatis. Haec enim inter nos et Deum non separans intervenit, sed reparans et conjungens.

3. But, you will say, I should like to hear: Spirit you are, and to spirit you shall go. For I am spirit too, as regards the soul; nor would I doubt that this portion of me is the better. I have indeed heard from the Apostle that the Lord is a spirit (2 Cor. 3:17), and from the Lord Himself that God is spirit (John 4:24); and not only spirit, but also the Father of spirits. Why then does the mother of the flesh hold me, because I am in part flesh, and the Father of spirits not receive me, though I am in part spirit? I know, I know: it is not so much the substance itself that does this as guilt. For as the sinful spirits hold this windy middle region between heaven and earth, whence they are also called the powers of this air (Eph. 2:2), so our sins divide between us and God, between the Creator and Father of spirits and the creature that is, after all, spiritual. The body has drawn the soul into its own region, and see, prevailing, it oppresses the stranger. It has become, in truth, a talent of lead, yet from no other cause than that iniquity sits upon it. For the body weighs down the soul, but only the body that is corrupted (Wis. 9:15); and it is corrupted, nay more, as the Apostle witnesses, it is dead because of sin (Rom. 8:10). And so, although man is in a certain way heaven, beyond doubt like the heavenly spirits [in substance] and in form at once — in substance because spiritual, in form because rational — yet these two no longer suffice to lift him, so that he may deserve to hear: Heaven you are, and to heaven you shall go. In vain would he glory in the freedom of choice which is in the mind: he is led captive to the law of sin which is in the flesh. For even if perhaps a twofold cord might seem able to prevail over another equally twofold — so that heaven too would receive as heavenly him whom the earth claims for itself by a kind of twin right, as homeland and matter alike, because of the twin likeness, mentioned above, of substance and of form — yet that lower cord drawing downward, now tripled indeed by the addition of sin, will not be broken unless grace also comes to meet it from that side. Surely, when grace is present, there is no doubt that this heavy cord of iniquity by which we are drawn, nay which we draw, is easily loosed. For grace comes between us and God not separating but restoring and joining.

4. Itaque ibo mihi ad montem gratiae, et colles miserationum, quarum thesauros omnes repositos audio penes Christum. Ibo ad eum qui est plenus gratiae et veritatis, si forte accipiam aliquid de plenitudine illa, imo si forte accipiar in plenitudinem illam; ut cum caeteris aliquando membris occuram in mensuram aetatis pl⟨e⟩nitudinis Christi. Nemo quippe ascendit in coelum, nisi qui descendit

4. And so I will go my way to the mountain of grace and the hills of mercies, all of whose treasures I hear are laid up with Christ. I will go to Him who is full of grace and truth, if perhaps I may receive something of that fullness, nay, if perhaps I may be received into that fullness; that with the other members I may one day meet unto the measure of the age of the fullness of Christ. For no one ascends into heaven but He who descended

Editors' notes and page, col. 491

Page

running head: S. BERNARDI ABBATIS CLARAE-VALLENSIS
marginal letters: A ‹vixero, ibi totus erumpam›; B ‹ergo tenet me mater carnis›; C ‹etiam, Apostolo teste›; D ‹jam triplicatus inferior›
old-edition numerals: 1050 after ‹ex parte;›
other: UNSURE whether the 2 Cor. chapter numeral is printed II or III (small caps worn); set II as it appears, English gives 3:17. "⟨e⟩ terra" and "pl⟨e⟩nitudinis": damaged/gapped type. No full stop printed after "(Joan. IV, 24)". "[in substance]" in the English supplies the term the Latin's "simul et forma" implies.

PL 183:492

de coelo (Joan. III, 13). Fidelissimus plane et benignissimus mediator, qui quidem non discrevit, sed fecit utraque unum, medium parietem maceriae solvens (Ephes. II, 14), donans nobis omnia delicta, delens quod adversum nos erat chirographum decreti, quod erat contrarium nobis, et ipsum tulit de medio, affigens illud cruci; exspolians principatus et potestates, traduxit confidenter, palam triumphans illos (Coloss. II, 13-15), pacificansque per sanguinem suum quae sunt in coelo, et quae super terram (Coloss. I, 20). Propter hanc nempe salutem, quam in medio terrae erat operaturus, non confestim sub terra posuit hominem, sicut peccando meruerat; sed in terra. Siquidem respirandum est nobis, et nullatenus desperandum, donec in terra adhuc interim constituti, et suspicere coelum possumus, et suscipere data optima et dona perfecta desursum a Patre luminum, a Patre spirituum, a Patre misericordiarum. Nam et propterea rectum fecit hominem, etiam corpore ipso, et os homini sublime dedit, cum prona utique spectent animantia caetera terram: ut attollens ad sidera vultus illo suspiret, ubi tam beatam et perennem conspicit mansionem.

from heaven (John 3:13). A most faithful mediator indeed, and most kind, who did not divide but made both one, breaking down the middle wall of partition (Eph. 2:14), forgiving us all offences, blotting out the handwriting of the decree that was against us, which was contrary to us, and He took it out of the way, fastening it to the cross; despoiling principalities and powers, He made a show of them boldly, openly triumphing over them (Col. 2:13–15), and making peace through His blood for the things that are in heaven and those upon the earth (Col. 1:20). For the sake of this salvation, indeed, which He was to work in the midst of the earth, He did not at once put man under the earth, as by sinning he had deserved, but on the earth. For we may breathe again, and in no way despair, so long as, placed meanwhile still on the earth, we can both look up to heaven and receive the best gifts and perfect gifts from above, from the Father of lights, from the Father of spirits, from the Father of mercies. For this reason too He made man upright, even in the body itself, and gave man an uplifted face, while the other living things look downward at the earth: so that, raising his face to the stars, he may sigh for that place where he beholds so blessed and everlasting a dwelling.

5. Nonne enim pie et fideliter intuentibus nobis vehementissimum quoddam incentivum amoris, et provocatio flagrantissimi desiderii est visio ipsa tam lucidissimae regionis? Non sunt stellae coeli similes glebis terrae. Inter splendorem solis, et caliginem soli hujus, non parva distantia est. Forte tamen hic quoque nonnulla, sed in suo genere pulchra videntur: et haec ipsa undique mista non pulchris, ut aurum in luto, gemma in sterquilinio, lilium inter spinas. Tota pulchra es, patria mea, et macula non est in te: tota pulchra es, absque eo quod intrinsecus latet. Quid illud? Nempe illi beati angelici spiritus, et animae ipsae sanctorum, quae jam ingredi meruerunt in locum tabernaculi admirabilis usque ad domum Dei. Sicut enim sunt corpora terrestria, sunt et corpora coelestia; longe vero alia est coelestium gloria, quam terrestrium: sic sunt coelestes spiritus et terrestres, nec minor sane distantia inter eos: Angeli, archangeli, virtutes, principatus, potestates, dominationes, throni, cherubin atque Seraphin. Bene nomina novi. Forte hoc totum est. Quid enim amplius capiam terrigena de coelestibus, carnalis homo de spiritualibus et divinis? Verumtamen etsi ignoro quid lateat in his tantis appellationibus, illud equidem certissime novi, quod magnum et mirabile aliquid sub hac tanta verborum majestate clausum sit et signatum. Non sine causa coelum hoc dicitur: plane eximium nescio quid celatur in eo. Celatur, inquam, sed tamen non negatur fidei usquequaque. Videre enim nobis datur in terra ipsam exteriorem coeli pulchritudinem, non adire; internam quoque gloriam secretorum ejus, etsi non conprehendere, conceditur vel audire. Videmus patriam, sed a longe salutamus; odoramur illas delicias, non gustamus.

5. For is not the very sight of so luminous a region, to us who gaze on it devoutly and faithfully, a most vehement incentive to love and a provocation to most burning desire? The stars of heaven are not like the clods of the earth. Between the splendour of the sun and the gloom of this soil there is no small distance. Perhaps, though, here too some things appear beautiful, but in their own kind: and these very things are mixed on every side with things not beautiful, like gold in mud, a gem in a dunghill, a lily among thorns. You are all fair, my homeland, and there is no stain in you: you are all fair, apart from what lies hidden within. What is that? Why, those blessed angelic spirits, and the very souls of the saints, who have already been found worthy to enter into the place of the wonderful tabernacle, even to the house of God. For as there are earthly bodies, there are also heavenly bodies, but the glory of the heavenly is far other than that of the earthly; so there are heavenly spirits and earthly, and surely no less a distance between them: Angels, archangels, virtues, principalities, powers, dominions, thrones, cherubim and Seraphim. The names I know well. Perhaps this is all. For what more shall I, earth-born, grasp of heavenly things, a carnal man of things spiritual and divine? Yet although I do not know what lies hidden in these great appellations, this at least I know most certainly, that something great and wonderful is shut up and sealed under this so great majesty of words. Not without cause is this called heaven: plainly some surpassing thing, I know not what, is concealed in it. Concealed, I say, yet not wholly denied to faith. For it is given us on earth to see the outward beauty of heaven itself, not to approach it; and its secrets' inner glory, though not to comprehend, we are granted at least to hear of. We see the homeland, but greet it from afar; we smell those delights, we do not taste them.

6. Enimvero non sine causa Unigenitus, qui es

6. For indeed not without cause did the Only-begotten, who

Editors' notes and page, col. 492

Page

running head: S. BERNARDI ABBATIS CLARAE-VALLENSIS
marginal letters: A ‹de coelo (Joan. III, 13)›; B ‹terim constituti, et suspicere›; C ‹quoque nonnulla, sed in suo genere›; D ‹atque Seraphin. Bene nomina›
old-edition numerals: 1051 after ‹Sicut enim›
other: last word of the column is blotted at the edge: "es" visible (no hyphen seen), perhaps "est" or a word continued in col. 493; check against 493's first line. "conprehendere" set as printed. The pun coelum/celatur cannot be kept in English.

PL 183:493

in sinu Patris, ipse nobis in regione hac umbrae mortis, quam inhabitamus, coelestium gloriam spirituum sane per fidem enarrat, corporum vero per speciem manifestat. Audi, inquit, filia et vide. Et factum est. Quorsum ista? Inclina, ait, aurem tuam, et obliviscere populum tuum, et domum patris tui (Psal. XLIV, 11). Vult nos ponere contumaciam; discere obedientiam, apprehendere disciplinam. Vult etiam nos oblivisci posteriora, despicere inferiora, terrenos mores et vitia genuina [alias, vitiata germina] deserere, coelestia sapere, superna quaerere, anterioribus inhiare. Vult et illum tantum decorem domus suae ingenuam concupiscere creaturam, quo scilicet in eamdem imaginem transformetur de claritate in claritatem, tanquam a Domini Spiritu; ac proinde concupiscat etiam rex decorem illius, utique spiritualem. Sed in quo visus ille, inquies, vel auditus inclinare me aurem, et obaudire monet? Nam quod desiderium pariat, manifestum est.

is in the bosom of the Father, Himself, in this region of the shadow of death which we inhabit, declares to us the glory of the heavenly spirits through faith, while that of the heavenly bodies He shows by sight. Hear, it says, O daughter, and see. And so it has come about. To what end is this? Incline, it says, your ear, and forget your people and your father's house (Ps. 44:11). He wills us to lay aside stubbornness, to learn obedience, to lay hold of discipline. He wills us also to forget the things behind, to look down on the things beneath, to forsake earthly ways and inborn vices [alias, vitiated offshoots], to savour heavenly things, to seek the things above, to reach eagerly for the things before. He wills, too, that the free-born creature should desire that so great beauty of His house, by which, namely, it may be transformed into the same image from glory to glory, as by the Spirit of the Lord; and that accordingly the King too may desire its beauty, a spiritual beauty surely. But in what, you will say, does that sight or that hearing admonish me to incline my ear and obey? For that it gives birth to desire is plain.

7. Sane ergo considera universam hanc coelestium gloriam corporum incessanter legibus obtemperare divinis, nec unquam sibi positas in tam continuis motibus metas excedere temporum, aut locorum terminos transgredi constitutos. Sed et ipsos spiritus tam sublimes audi omnes administratorios esse, et in ministerium mitti dignantissimum, ut ne indignum dicam: minime tamen, puto, reperies in Scripturis aliquando quemquam illorum vel contradixisse mittenti, vel erga ipsos tam inferiores se, propter quos in ministerium mittebantur, saltem tenuiter fuisse commotum. Exempla sunt obedientiae, si diligenter attendas, eo sane acceptabiliora quo in materia digniori. Sed novi quid ad ista submurmuret sensus hominis, et cogitatio prona semper ad malum. Quid tu mihi, inquit, elementorum proponis obedientiam supernorum? Quasi vero aut sensus ullus in eis, aut ulla vigeat deliberatio rationis, et non potius agi ipsa, quam agere videantur. Quid vero vel ipsorum angelorum obedientiam sic commendas? Sentiunt quidem angeli, sed delectabilia sola; obedientes equidem Creatori, sed tam felici quam facili voluntate. Quidni obediant? Semper enim vident faciem Patris, quem videre perfecta beatitudo, aeterna gloria, summa voluptas est.

7. Consider well, then, that this whole glory of the heavenly bodies obeys the divine laws without ceasing, and never, in such continual motions, exceeds the limits of time set for it, or oversteps the bounds of place appointed. And hear, too, that those spirits themselves, so sublime, are all ministering spirits, and are sent into a ministry most condescending, not to say unworthy of them: yet nowhere, I think, will you find in the Scriptures that any of them ever spoke against the one who sent him, or was even slightly moved against those so far beneath them, for whose sake they were sent into ministry. These are examples of obedience, if you attend carefully, and so much the more acceptable as they are in worthier matter. But I know what the mind of man murmurs under its breath at these things, and the thought ever prone to evil. Why, it says, do you set before me the obedience of the elements on high? As though there were any sense in them, or any deliberation of reason thrived in them, and they did not rather seem to be acted upon than to act. And why do you so commend to me the obedience even of the angels themselves? The angels have feeling indeed, but only of things delightful; obedient indeed to the Creator, but with a will as happy as it is easy. Why should they not obey? For they always see the face of the Father, to see whom is perfect beatitude, eternal glory, the highest delight.

8. Produc nobis, Domine, patriarchas et prophetas, viros obedientes praeceptis tuis, obedientes ex voluntate, obedientes contra propriam voluntatem. Factum est. Exhibetur nobis, ut caeteros brevitatis causa praeteream, exhibetur, inquam, nobis Abraham ad praeceptum Domini exiens de terra sua, ejiciens ancillam et filium ejus, etiam charissimum filium Isaac immolare paratus. Quid hic humana astutia poterit cavillari? Forte responde⟨a⟩t, quoniam multifarie, multisque modis apparens ei Deus, suscipiebatur hospitio, participabat convivio, animabat alloquio, instruebat consilio, donabat filiis, illustrabat victoriis, divitiis cumulabat. Quid dices, cum venerit Christus factus obediens Patri usque ad mortem, mortem autem crucis? Multum,

8. Bring forth for us, Lord, patriarchs and prophets, men obedient to Thy precepts, obedient by will, obedient against their own will. It is done. There is shown to us — to pass over the rest for brevity's sake — there is shown to us, I say, Abraham going out from his own land at the Lord's command, casting out the bondwoman and her son, ready even to sacrifice his most dear son Isaac. What can human cunning cavil at here? Perhaps it may answer that God, appearing to him in many and various ways, was received with hospitality, shared his banquet, encouraged him with speech, instructed him with counsel, gave him sons, made him illustrious with victories, heaped riches upon him. What will you say when Christ comes, made obedient to the Father unto death, even the death of the cross? Much,

Editors' notes and page, col. 493

Page

running head: IN FESTO S. MARTINI EPISCOPI SERMO.
marginal letters: A ‹in sinu Patris, ipse nobis›; B ‹proinde concupiscat etiam rex›; C ‹propter quos in ministerium›; D ‹8. Produc nobis, Domine›
old-edition numerals: 1052 after ‹illustrabat victoriis,›
other: column opens "in sinu Patris", so col. 492's blotted last word is "est" (qui est in sinu Patris); 492's English "did the Only-begotten" should read "does the Only-begotten" (present enarrat). "dignantissimum" set as printed. "responde⟨a⟩t": gap in the type.

PL 183:494

inquit, per omnem modum. Quando enim Unigenitum Dei Patris, Dei virtutem, et Dei sapientiam Christum, quando praesumerem aemulari? Oblatus est quia ipse voluit, quando et quantum voluit passus est, utpote verus quidem homo, sed verus nihilominus Deus. Imo vero ne ipsam apostolicam obedientiam afferas velim; quos nimirum juxta propheticam promissionem oculis suis vidisse constat praeceptorem suum, et auribus suis vocem audisse monentis (Isai. XXX, 20, 21). Unde et unus eorum expressius scribens ait: Quod audivimus, quod vidimus oculis nostris, quod perspeximus, et manus nostrae tractaverunt de Verbo vitae (Joan. I, 1). Quidni relinquerent omnia? quidni ad omnia sequerentur tantae praesentiam majestatis? Quid ego non fa⟨c⟩erem, si mihi eadem copia praestaretur? Sed non fecit taliter omni nationi, non praeeunti utique, non sequenti. Siquidem ut multi reges optaverunt videre, et non viderunt; sic nihilominus venerunt jam dies, quando desideremus videre diem unum Filii hominis, nec tamen mereamur.

it says, in every way. For when could I presume to emulate Christ, the Only-begotten of God the Father, the power of God and the wisdom of God? He was offered because He Himself willed it; when He willed and as much as He willed He suffered, being true man indeed, but no less true God. Nay rather, I would not have you bring forward even the obedience of the apostles; for it is certain that, according to the prophetic promise, they saw their teacher with their own eyes and heard with their own ears the voice of Him admonishing them (Isa. 30:20–21). Whence one of them too, writing more expressly, says: That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life (1 John 1:1). Why should they not leave all things? why should they not follow in all things the presence of so great a majesty? What would I not do, if the same opportunity were afforded me? But He has not done so to every nation, neither to the one that went before nor to the one that follows. For as many kings desired to see and did not see, so likewise the days have now come when we would desire to see one day of the Son of Man, and yet are not found worthy.

9. Opportune ergo jam Martinus ad medium veniat, ut de medio fiat occasio peccatorum. Hodie enim ille per omnia similis nobis, plane et sensibilis, et passibilis; sed et longe post illa patriarchalium et propheticarum tempora visionum, et homo purus, nihil de natura divinitatis habens, credens autem in eum quem non vidit; plenus fructu obedientiae, et virtutum locuples, solum deseruit, polum subiit, terrae commendans quod habebat e terra; spiritum dirigens ad Patrem spirituum, cui fideliter in adoptionis spiritu deservivit. Non fuit coeleste corpus, sed nec spiritus quidem coelestis: rationale animal, etiam et mortale, terrigena, filius hominis. In terra natus est, in terra educatus, in terra exercitatus et probatus, in terra etiam consummatus. Nec vero patriarcha erat, aut unus ex prophetis, de quibus sane in Evangelio Veritas ait: Quia Lex et Prophetae usque ad Joannem (Matth. XI, 13). Multo magis non erat ipse Christus; sed erat tamen Christus in ipso, haud aliter utique quam per fidem.

9. Fitly, then, let Martin now come forward into the midst, so that the sinners' pretext may be taken out of the midst. For today he who was like us in all things, plainly both sensible and passible, and moreover long after those times of the patriarchs' and prophets' visions, and a mere man, having nothing of the nature of the Godhead, but believing in Him whom he had not seen; full of the fruit of obedience and rich in virtues, he has left the ground and gone up to the sky, committing to the earth what he had from the earth, directing his spirit to the Father of spirits, whom he faithfully served in the spirit of adoption. He was not a heavenly body, nor even a heavenly spirit: a rational animal, and a mortal one too, earth-born, a son of man. On the earth he was born, on the earth brought up, on the earth trained and proved, on the earth also made perfect. Nor yet was he a patriarch, or one of the prophets, of whom indeed the Truth says in the Gospel: The Law and the Prophets were until John (Matt. 11:13). Much less was he Christ Himself; but Christ was nevertheless in him, and surely in no other way than through faith.

10. Enimvero juxta hunc modum etiam modo prope est verbum in corde tuo et in ore tuo (Deut. XXX, 14), tantum si recto quaesieris corde. Nempe Apostolo interpretante verbum fidei istud est (Rom. X, 8), de quo Moyses ait. Unde et alibi idem apostolus: Jesus Christus, inquit, heri, et hodie, et in aeternum (Hebr. XIII, 8). Hesternum quidem ab initio saeculi usque ad ascensionem Dominicam; hodiernum vero diem exinde usque ad saeculi consummationem; porro in aeternum intellige post communem omnium resurrectionem. Nulli horum deest Christus, nulli deest Jesus; nulli deest unctio, nulli salus. Patriarchis et prophetis in visione exhibitus est, apostolis in humanitate, Martino in fide, angelis jam in specie. Quam sane speciem et electis omnibus ostensurum sese promisit, non quidem hodie, sed in aeternum. Denique jam transierat heri, jam istud nostrum illuxerat hodiernum cum Apostoli loquerentur: Etsi cognovimus Christum secundum carnem,

10. Indeed, in this way even now the word is near, in your heart and in your mouth (Deut. 30:14), if only you seek it with an upright heart. For, as the Apostle interprets, this is the word of faith (Rom. 10:8) of which Moses speaks. Whence elsewhere the same apostle says: Jesus Christ, yesterday, and today, and for ever (Heb. 13:8). Yesterday, from the beginning of the world until the Lord's ascension; today, from then until the consummation of the world; and for ever, understand, after the common resurrection of all. To none of these is Christ wanting, to none is Jesus wanting; to none is anointing wanting, to none salvation. To the patriarchs and prophets He was shown in vision, to the apostles in His humanity, to Martin in faith, to the angels already in open sight. And this sight He has promised to show of Himself to all the elect too, not indeed today, but for ever. In short, yesterday had already passed, this our today had already dawned, when the Apostles said: Even if we have known Christ according to the flesh,

Editors' notes and page, col. 494

Page

running head: IN FESTO S. MARTINI EPISCOPI SERMO.
marginal letters: A ‹inquit, per omnem modum›; B ‹praesentiam majestatis?›; C ‹dirigens ad Patrem spirituum›; D ‹Apostolo interpretante›
old-edition numerals: (none)
other: "fa⟨c⟩erem": gap in the type. The reference printed "(Joan. I, 1)" is to the First Epistle of John; English gives 1 John 1:1. Many letters worn in this column (sensibilis, purus, consummatus, salus, exhibitus, electis) read from context.

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sed nunc jam non novimus (II Cor. V, 16). Videtur tamen etiam in hoc mane de carnibus Agni nonnihil esse servatum: sed quod residuum est, utique jam datur igni; quod videlicet usque hodie eadem caro nobi⟨s⟩, se⟨d⟩ spiritu⟨a⟩liter utique, non carnaliter exhibeatur.

but now we know Him so no longer (2 Cor. 5:16). Yet it seems that even in this morning something of the flesh of the Lamb has been kept: but what is left over is now surely given to the fire; namely, that to this day the same flesh is shown to us, but spiritually, surely, not carnally.

11. N⟨e⟩que enim est quo⟨d⟩ causemur nostro huic negatam tempori, sive eam quae ad patres veteris Testamenti facta est apparitionem sive eam quae apostolis exhibita est praesentiam carnis ejus. Siquidem fideliter considerantibus neutram deesse liquebit. Adest enim nobis etiam nunc carnis ipsius vera substantia, haud dubium sane quin in sacramento. Adsunt revelationes, sed in spiritu et virtute ut tempori gratiae, quod nunc est, nihil in ulla gratia deesse probetur. Denique nec oculus vidit, nec auris audivit, nec in cor hominis ascendit quae praeparavit Deus dilig⟨e⟩ntibus se, n⟨o⟩bis tamen revelavit per Spiritum suum. Nec mireris quod carnales eis manifestationes exhibuit, qui carnalem ejus praestolabantur adventum. Nobis enim tanto efficacior gratia et revelatio dignior necessaria est, quanto nimirum excellentiora constat esse quae exspectamus.

11. For there is no ground for us to complain that our present time has been denied either the appearance that was made to the fathers of the Old Testament or the presence of His flesh that was shown to the apostles. For to those who consider faithfully it will be clear that neither is lacking. For the true substance of His very flesh is present to us even now, beyond any doubt in the sacrament. Revelations are present, but in spirit and power, so that the time of grace, which is now, may be proved to lack nothing in any grace. In short, eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love Him, yet to us He has revealed it through His Spirit. Nor should you wonder that He showed carnal manifestations to those who awaited His coming in the flesh. For to us a grace so much more efficacious and a revelation so much worthier are needful, as what we await is certainly more excellent.

12. Itaque, ut supra diximus, Mar⟨t⟩inus iste Christus non fuit, sed tamen Christum habuit: non quomodo angeli in praesentia majestatis; non quomodo apostoli in visionem humanitatis; non quomodo olim locutus est in visionem sanc⟨t⟩is suis: sed quomodo eum etiam nunc habet Ecclesia, in fide et sacramentis. Non erat ille lux (Joan I, 8), sed lucerna plane ardens et lucens (Joan. V, 35), ⟨d⟩e Joanne dictum est. Sed si illum protulero, puto, dicitis: Maximus hominum est, plus quam propheta est, etiam angelus est Dei Patris, sicut ipse testatur: Ecce mitto angelum meum (Luc. VII, 27), etc. Et Martinus lucerna erat ardens et lucens: eum saltem non pigeat imitari; sed imitari in eo quod est imitabile, non autem quod mirabile exhibetur. Ad mensam divitis sedes hodie; diligenter considera quae tibi apponuntur. Discerne inter cibos, et vasa ciborum. Illos enim juberis tollere, sed non illa. Dives est iste Martinus; dives in meritis, dives in miraculis, dives in virtutibus, dives in signis. Diligenter ergo considera quae apponuntur tibi; quaenam videlicet ad admirationem, quae vero ad imi⟨t⟩ationem. Aut certe quia sequitur in Sc⟨r⟩iptura illa, quoniam talia oportet te praeparare (Prov. XXIII, 1, 2, juxta LXX); diligenter considera quid apponitur, et in quo. Suscitavit Martinus tres mortuos, quot nimirum Salvatorem legerat suscitasse. Reddidit visum caecis, surdis auditum, mutis loquelam, claudis gressum, aridis sospitatem. Evasit divina virtute pericula, proprii corporis obice flammas repulit, immanem sacrilegae machinae molem columna parili e coelo descendente prostravit, leprosum mundavit osculo, curavit oleo paralyticum, daemones vicit, angelos vidit, futura praevidit.

12. And so, as we said above, this Martin was not Christ, yet he had Christ: not as the angels have Him, in the presence of His majesty; not as the apostles had Him, in the sight of His humanity; not as of old He spoke in vision to His saints; but as the Church has Him even now, in faith and the sacraments. He was not the light (John 1:8), but a lamp plainly burning and shining (John 5:35): this was said of John. But if I bring him forward, you say, I think: He is the greatest of men, he is more than a prophet, he is even an angel of God the Father, as He Himself testifies: Behold, I send My angel (Luke 7:27), and so on. Martin too was a lamp burning and shining: let it not irk us at least to imitate him; but to imitate him in what is imitable, not in what is shown as wonderful. You sit today at a rich man's table; consider carefully what is set before you. Distinguish between the foods and the vessels of the foods. For you are bidden to take up the former, but not the latter. Rich is this Martin: rich in merits, rich in miracles, rich in virtues, rich in signs. Consider carefully, then, what is set before you: which things, that is, are for wonder, and which for imitation. Or surely, since in that Scripture there follows, for you must prepare such things (Prov. 23:1–2, according to the LXX), consider carefully what is set before you, and in what. Martin raised three dead men, as many as he had read that the Saviour raised. He gave back sight to the blind, hearing to the deaf, speech to the dumb, walking to the lame, health to the withered. By divine power he escaped dangers, drove back flames with the barrier of his own body, overthrew the huge mass of a sacrilegious structure by a column of equal size descending from heaven, cleansed a leper with a kiss, cured a paralytic with oil, conquered demons, saw angels, foresaw things to come.

13. Verum haec quidem, caeteraque ejusmodi altissima quae fecit magnalia, quidni mirifica quaedam vasa dixerim divitis hujus, auro gravia, gemmis micantia, pariterque materia et opere pretiosa? Noli

13. But these, indeed, and the other most lofty great works of this kind that he did, why should I not call them certain wonderful vessels of this rich man, heavy with gold, glittering with gems, precious alike in material and in workmanship? Do not

Editors' notes and page, col. 495

Page

running head: S. BERNARDI ABBATIS CLARAE-VALLENSIS
marginal letters: A ‹sed nunc jam non novimus›; B ‹audivit, nec in cor hominis›; C ‹cerna plane ardens et lucens›; D ‹mirationem, quae vero ad imitationem›
old-edition numerals: 1053 after ‹Spiritum›
other: heavily worn type in this column; ⟨ ⟩ marks letters lost (nobi⟨s⟩, se⟨d⟩, N⟨e⟩que, quo⟨d⟩, ⟨d⟩e Joanne, etc.). "⟨d⟩e Joanne": the first letter looks like "o" — UNSURE whether a damaged d or a misprint. "(Joan I, 8)" printed without a full stop after Joan.

PL 183:496

in his saporem quaerere, sed mirare splendorem. Luceat in hujusmodi lucerna nostra, ut in lumine ejus videamus lumen, quod quidem purum, prout in se est, necdum praevales intueri. Non enim est iste lux, sed ut testimonium perhibeat de lumine; et appareat tibi interim gloriosus Deus in sancto suo, dum non potes ad gloriam ejus, sicut est in se ipso. Caeterum ne putaveris ornatas quidem Martini lampades, sed vacuas inveniri: non est fatua virgo, habet in vasis oleum. Habet vinum in phialis, habet intra paropsides istas ciborum copiam, delicias utique spirituales: ut non modo videant et mirentur, sed edant pauperes, et saturentur; atque in illis quidem Dominum laudent, porro in his vivant corda eorum. Alioquin quomodo mortui laudabunt te, Domine? Ut ergo sit jucunda decoraque laudatio in admiratione, etiam vivant ex imitatione; et, ut avidius sumant delicias, ipsas quoque divitias curiosius contemplentur. Sic nimirum inter splendorem et fervorem lucernae hujus vicariis quibusdam affectibus discurrendum, ut nobis alter ex altero commendetur, et ex mutua collatione uterque complacitior fiat. Siquidem humilis fuit et spiritu pauper iste Martinus, sicut evidentissime probat effectus ipse divinae gratiae, quam profecto tam multam nisi multum humili non dedisset.

to seek savour in these, but admire their splendour. Let our lamp shine in such a lamp as this, that in its light we may see the light, which in its purity, as it is in itself, you are not yet strong enough to gaze upon. For this man is not the light, but [came] to bear witness to the light; and meanwhile let God appear to you glorious in His saint, since you cannot attain to His glory as it is in Himself. But do not think that Martin's lamps are found adorned indeed, but empty: he is not a foolish virgin; he has oil in his vessels. He has wine in his bowls, he has within those dishes an abundance of food, spiritual delicacies surely: so that the poor may not only see and wonder, but eat and be filled; and in the former may praise the Lord, while by the latter their hearts may live. Otherwise how shall the dead praise Thee, O Lord? So, then, that the praise may be joyful and comely in admiration, let them also live by imitation; and, that they may take the delicacies more eagerly, let them also contemplate the riches themselves more attentively. Thus, surely, we must pass to and fro between the splendour and the fervour of this lamp with certain alternating affections, so that each may be commended to us by the other, and both become more pleasing by mutual comparison. For this Martin was humble and poor in spirit, as the very effect of divine grace most evidently proves, which assuredly He would not have given in such measure except to one greatly humble.

14. Ut tamen pauca virtutum ejus indicia promam, pauperem illum spiritu beatus novit Hilarius, cum imponere ei diaconatus officium tentans, nec praevalens, quod indignum sese vociferaretur, exorcistam eum esse praecepit: in quo quidam locus injuriae videretur, sciens nimirum quod humiliorem ordinationem minime repudiaret. Pauper fuit, veste sordidus, crine incultus, facie despicabilis: quae quidem licet in electione ejus, a quibusdam malevolis objecta fuissent, in ipso tamen episcopatu, sicut scriptum est, penitus non mutavit (Sulpit. De vita Mart., cap. 7). Denique quia vere pauper fuit spiritu Martinus, pauper et modicus meruit nominari. Audi vero mansuetudinem ejus, suo illo Sulpitio sic scribente: « Tantam adversus omnes injurias patientiam assumpserat ut cum esset summus sacerdos, impune etiam ab infimis clericis laederetur: nec propter in eos aut loco unquam amoverit, aut ⟨a⟩ sua, quantum in ipso fuit, charitate repulerit (Id. Dial. III, cap. 20): » quod quidem in Briccio manifeste probatum, omnes vos arbitror meminisse. Eum nempe ex omnibus sibi successorem elegit, et de tanta post futura adversitate praemonuit: postremo in fide et lenitate ipsius sanctum fecit illum, ad cujus os aures suae fuerant, cum responderet homini, qui de eo sciscitabatur: Si illum delirum quaeris, prospice eminus; ecce coelum solito sicut amens respicit. Crebro siquidem homo Dei, utpote terram despiciens, coelum suspiciebat. Nempe sciebat ad hoc sese (ut supra meminimus) rectam et in ipso corpore accepisse staturam. Sciebat illic esse thesaurum suum, sciebat illic sedere in Patris dextera Christum suum, sciebat nunquam sese, donec illuc perveniret, quod desiderabat assecuturum. Unde et hoc ipsum, quod delirus

14. Yet to bring forward a few tokens of his virtues: blessed Hilary knew him to be poor in spirit when, trying to lay upon him the office of the diaconate and not prevailing, because he cried out that he was unworthy, he commanded him to be an exorcist, an office in which there might seem to be some room for slight, knowing well that he would by no means refuse the humbler ordination. He was poor, mean in dress, unkempt of hair, contemptible in countenance: and although these things had been cast up against him at his election by certain ill-wishers, yet even in the episcopate itself, as it is written, he did not change them at all (Sulpicius, Life of Martin, ch. VII). In short, because Martin was truly poor in spirit, he deserved to be called poor and lowly. Hear now his gentleness, his own Sulpicius writing thus: « He had taken on such patience against all injuries that, though he was the chief priest, he was wronged with impunity even by the lowest clerics: nor on that account did he ever remove them from their place, or, as far as lay in him, repel them from his charity (the same, Dialogues III, ch. XX). » That this was plainly proved in Brice, I think you all remember. Him, indeed, he chose out of all to be his successor, and forewarned him of the great adversity to come thereafter: in the end, in his faith and meekness He made him a saint — him who had had his ears at his mouth, although he answered a man who was asking about him: If you are looking for that madman, look out yonder; see, as usual he is gazing at the sky like one out of his mind. For the man of God, as one who looked down on the earth, often looked up to heaven. He knew, indeed, that it was for this that he had received (as we recalled above) an upright stature even in the body itself. He knew that his treasure was there; he knew that his Christ sat there at the right hand of the Father; he knew that he would never attain what he desired until he came there. Whence this very thing too, that as a madman

Editors' notes and page, col. 496

Page

running head: S. BERNARDI ABBATIS CLARAE-VALLENSIS
marginal letters: A ‹in his saporem quaerere›; B ‹ergo sit jucunda decoraque›; C ‹eum esse praecepit›; D ‹in ipso fuit, charitate repulerit›
old-edition numerals: 1054 after ‹fuissent,›
other: "vicariis" — the line reads "vicarii" at the line end before "quibusdam"; UNSURE whether a final s is printed; set vicariis by the sense, check. "nec propter in eos" set as printed (Sulpicius reads "propterea"?); not marked as a misprint. "⟨a⟩ sua": damaged letter. Sulpit./Id. are printed in small capitals.

PL 183:497

vocabatur in terra merito non attendit, cujus nimirum conversatio esset in coelis, cujus oculi in capite suo. Sane illuc etiam lacrymae ejus a maxilla ascendere consueverant, quibus sic abundabat, ut soleret pro illorum quoque, qui obtrectatores sui videbantur, flere peccatis.

he was called on earth, he rightly paid no heed to, he whose conversation was in heaven, whose eyes were in his head. Indeed, thither too his tears were wont to ascend from the cheek, tears in which he so abounded that he used to weep even for the sins of those who seemed to be his detractors.

15. Sane quantum justitiam esurierit, tum in caeteris ejus actibus, tum specialiter in idololatriae persecutione probatum est, in templorum destructione, in statuarum dejectione, in succisione lucorum. Ubi se quoque aliquando non est veritus dare discrimini, ut occasio tanti criminis de medio tolleretur. Nam misericordem eum in paupere se expertem Salvator ipse apud angelos gloriabatur, datam sibi medietatem vestis ostentans. Utinam nobis etiam miseris apud summum judicem, in cujus admirabile tabernaculum introivit, misericordiam illam exhibere dignetur; qua et illos olim morti destinatos, et tormentis variis deputatos eripuit pro quibus ante terreni judicis januam nocte media scribitur jacuisse. Quomodo enim non audiet eum nunc, qui tunc quoque fecit audiri? Porro munditiam cordis ejus illud vel maxime indicat, quod non est confusus inimico loquens in porta: «Nihil in me, funeste, reperies; Abrahae me sinus recipiet.» Nam in opere pacificorum feliciter plane consummans labores suos, licet dierum suorum finem non ignoraret, clericos tamen adiit dissidentes, inter quos reformata pace, in pace ipse quievit.

15. How much he hungered after justice was proved both in his other acts and especially in his persecution of idolatry: in the destruction of temples, in the overthrowing of statues, in the cutting down of groves. There he did not fear, at times, even to expose himself to peril, that the occasion of so great a crime might be taken out of the midst. For the Saviour Himself boasted before the angels that He had found him merciful in the person of a poor man, showing the half of the cloak that had been given Him. Would that He might deign to show to us wretched ones too, before the supreme Judge into whose wonderful tabernacle he has entered, that mercy by which he once rescued even those destined to death and appointed to various torments, for whom he is written to have lain at midnight before the door of an earthly judge. For how will He not hear him now, who even then made him to be heard? Moreover, the purity of his heart is shown above all by this, that he was not put to confusion when he spoke with the enemy in the gate: «You will find nothing in me, deadly one; Abraham's bosom will receive me.» For, happily completing his labours in the work of the peacemakers, though he was not ignorant of the end of his days, he yet went to the clerics who were at variance, and, having restored peace among them, himself rested in peace.

16. Caeterum persecutiones, quas sustinuit propter justitiam, longum est numerare, quomodo apud Julianum Augustum in civitate Wangionum intrepidus, imo et illato terrore constantior; custodiae mancipatus est, ut inermis postero die barbaris opponeretur; quomodo circa Alpes sub securi, quam in verticem ejus latro vibrabat, securissimus fuit; quomodo illum Mediolani Auxentius Arianus graviter insectatus, multisqne appetitum injuriis, tandem de civitate exturbavit; quomodo et alibi prius adversus sacerdotum perfidiam acerrime pugnans, suppliciis fuit affectus, publice virgis caesus, inde quoque exire compulsus est; quomodo item in cujusdam fani eversione, cum gentilis eum stricto gladio peteret, nudam cervicem praebuit percussuro donec ille extollens ad ictum dexteram, cecidit resupinus; quomodo alter eum cultro ferire voluit, sed ferrum de manibus ejus elapsum, repente disparuit. Pro quibus omnibus dubium non est multipliciter coronari eum, qui quidem etsi non semel effectu consummatae passionis, sed toties martyr fuit affectu devotissimae voluntatis. Comedite jam, amici, et bibite; et inebriamini, charissimi. Sic enim et vivitur, et in talibus vita spiritus vestri. Nisi forte beatos praedicat sermo divinus, qui mortuos suscitant, caecos illuminant, morbidos sanant, leprosos mundant, paralyticos curant, daemonibus imperant, futura praenuntiant, miraculis coruscant; et non magis pauperes spiritu, mites, lugentes, esurientes et sitientes justitiam, misericordes, mundicordes, pacificos, persecutionem propter justitiam sustinentes.

16. As for the persecutions which he endured for justice' sake, it would be long to number them: how before Julian Augustus in the city of the Vangiones he was fearless, nay, the more steadfast for the terror brought upon him, and was put in custody so that on the next day he might be set unarmed against the barbarians; how near the Alps he was utterly secure under the axe which a robber was brandishing over his head; how at Milan Auxentius the Arian persecuted him grievously, and, after assailing him with many injuries, at length drove him out of the city; how also elsewhere, earlier, fighting most keenly against the perfidy of the priests, he was subjected to punishments, publicly beaten with rods, and compelled to leave that place too; how likewise, at the overthrow of a certain shrine, when a pagan came at him with drawn sword, he offered his bare neck to the one about to strike, until the man, raising his right hand for the blow, fell backwards; how another wished to strike him with a knife, but the steel slipped from his hands and suddenly vanished. For all these there is no doubt that he is crowned many times over, who, though not once a martyr by the effect of a consummated passion, was a martyr so many times by the affection of a most devoted will. Eat now, friends, and drink; and be inebriated, dearest ones. For so one lives, and in such things is the life of your spirit. Unless perhaps the divine word proclaims blessed those who raise the dead, give light to the blind, heal the sick, cleanse lepers, cure paralytics, command demons, foretell the future, flash with miracles; and not rather the poor in spirit, the meek, those who mourn, those who hunger and thirst after justice, the merciful, the clean of heart, the peacemakers, those who suffer persecution for justice' sake.

Editors' notes and page, col. 497

Page

running head: IN FESTO S. MARTINI EPISCOPI SERMO.
marginal letters: A ‹vocabatur in terra merito›; B ‹miseris apud summum judicem›; C ‹ter justitiam, longum est›; D ‹supinus; quomodo alter›
old-edition numerals: 1055 after ‹mortuos›
other: "expertem" is printed; the sense requires "expertum" (English follows the sense). Worn letters read from context (ascendere, statuarum, dissidentes, inebriamini, justitiam in the last line).

PL 183:498

17. Ignoscite mihi, fratres: exemplum obedientiae paulo minus praeterivi, quod quidem vel solum juxta propositum ordinem in Martino quoque nobis convenit exhiberi. Sane moram facimus, sed, ut arbitror, bonum nos hic esse; tardius enim hodie venimus ad Martinum. « Domine, inquit, si adhuc populo tuo sum necessarius, non recuso laborem, fiat voluntas tua. » O vere sanctissimam animam! o inaestimabilem charitatem! o obedientiam singularem! Bonum certamen certasti, cursum consummasti, fidem servasti; de reliquo superest tibi corona justitiae, quam reddet tibi Dominus hodie justus judex; et adhuc dicis: Non recuso laborem, fiat voluntas tua! Obtulisti plane Isaac; unicum illum quem diligis, quod in te est, jugulast⟨i⟩; immolasti singulare gaudium tuum pia devotione, paratus redire iterum in pericula, innovare certamina, denuo subire laborem, sustinere tribulationem, prolongare tentationem, deinde differri adhuc ab illa tanta felicitate, et diu desiderata societate spirituum beatorum, atque in hujus mortalitatis aerumnas ab ipso introitu gloriae revocari; postremo, quod maximum est, a Christo tuo peregrinari diutius, si modo ipse voluisset. Nec sane dubium quin ampliorem gratiam mereatur, qui paratum se exhibeat etiam ante mandatum quam qui obedire satagit post mandatum. Magna quidem obedientia vestra, angeli sancti; sed quod dicere audeam pace vestra, nescio an inveniatur in vobis quisquam paratus in tale aliquando ministerium mitti, in quo necesse habeat non videre faciem Patris. Magnum est, Petre, quod Dominum secuturus omnia reliquisti; sed audivi te in monte dicentem, ubi transfiguratus est coram vobis: Domine, bonum est nos hic esse; faciamus hic tria tabernacula (Matth. XVII, 4). Non est hoc. « Si adhuc populo tuo sum necessarius, non recuso laborem. » Paratum cor tuum, Martine, paratum cor tuum, sive manere in corpore, sivi dissolvi et esse cum Christo.

17. Forgive me, brethren: I all but passed over the example of obedience, which alone, at least, according to the order proposed, it was fitting should be shown to us in Martin also. We are indeed making a delay, but, as I think, it is good for us to be here; for today we have come late to Martin. « Lord, he says, if I am still necessary to Thy people, I do not refuse the labour; Thy will be done. » O truly most holy soul! O inestimable charity! O singular obedience! You have fought the good fight, you have finished the course, you have kept the faith; for the rest there remains for you the crown of justice, which the Lord, the just Judge, will render you today; and still you say: I do not refuse the labour, Thy will be done! Plainly you have offered Isaac; that only one whom you love you have slain, as far as in you lay; you have sacrificed your singular joy with pious devotion, ready to return again into dangers, to renew the contests, to undergo labour once more, to bear tribulation, to prolong temptation, to be put off still from that so great felicity and the long-desired company of the blessed spirits, and to be called back into the hardships of this mortality from the very entrance of glory; lastly, which is the greatest thing, to be a pilgrim longer away from your Christ, if only He Himself had willed it. Nor is there any doubt that he deserves a fuller grace who shows himself ready even before the command than he who is careful to obey after the command. Great indeed is your obedience, holy angels; but — if I may dare to say it by your leave — I do not know whether there is found among you anyone ready ever to be sent on such a ministry as would require him not to see the face of the Father. It is a great thing, Peter, that to follow the Lord you left all things; but I have heard you saying on the mountain, where He was transfigured before you: Lord, it is good for us to be here; let us make here three tabernacles (Matt. 17:4). This is not that. « If I am still necessary to Thy people, I do not refuse the labour. » Your heart is ready, Martin, your heart is ready, whether to remain in the body or to be dissolved and be with Christ.

18. Et magna quidem in horrenda morte securitas; magna in visione Christi desideranda, et tam ferventer ac singulariter desideranda perfectio reperitur: sed id quidem longe amplius per omnem modum, quod qui mori non metuis, imo qui tanto desiderio praesentiam Domini concupiscis, vivere quoque non renuis, et exspectatione molestissima fatigari. In quo enim alio non obedire potuerat, qui in hoc tanto articulo tam devote clamabat: « Fiat voluntas tua? « Haec ergo pars nostra sit, fratres, in convivio hodierno, hanc nobis obedientiam in mensa pauperis, imo jam divitis hujus appositam diligenter consideremus, scientes quoniam ipsa est q⟨u⟩ae ⟨a⟩ nobis exigitur, ipsa quam oportet nos praeparare, ut singuli quique dicamus: Quia paratus sum, et non sum turbatus, ut custodiam mandata tua (Psal. CXVIII, 60). Nec modo semel, aut in parte; sed paratum cor meum, Deus, paratum cor meum (Psal. LVI, 8); paratum ad utrumque, et in nullo tuae

18. And great indeed is the security in the face of a dreadful death; great is the perfection found in desiring the vision of Christ, and in desiring it so fervently and so singularly: but far greater in every way is this, that you who do not fear to die, nay, who long for the presence of the Lord with so great a desire, do not refuse to live as well, and to be wearied by a most irksome waiting. For in what else could he have failed to obey, who at so great a moment cried out so devoutly: « Thy will be done »? Let this, then, be our portion, brethren, at today's banquet; let us consider carefully this obedience set before us at the table of this poor man, nay, now rich man, knowing that it is this which is required of us, this which we must prepare, so that each one of us may say: For I am ready and am not troubled, to keep Thy commandments (Ps. 118:60). And not once only, or in part; but: My heart is ready, O God, my heart is ready (Ps. 56:8); ready for either, and in no

Editors' notes and page, col. 498

Footnotes

(74) ‹anchor: fiat voluntas tua› · call in col 498 (printed "(74)" after Martin's words "fiat voluntas tua", before the closing »)

(Sulpit. epist. 3 ad Bassul.)

(Sulpicius [Severus], Letter 3, to Bassula.)

(printed under page 254)

Page

running head: IN FESTO S. MARTINI EPISCOPI SERMO.
marginal letters: A ‹17. Ignoscite mihi, fratres›; B ‹lasti singulare gaudium tuum›; C ‹rium mitti, in quo necesse›; D ‹desiderio praesentiam Domini›
old-edition numerals: (none)

PL 183:499

praescribens dispositioni. Forte hoc cupio, et specialiter et vehementer: sed ne quidem illud recuso;

prescribing to His disposition. Perhaps I desire this, both particularly and vehemently; but not even that do I refuse;

DE S. CLEMENTE PAPA ET MARTYRE SERMO.

ON ST CLEMENT, POPE AND MARTYR. SERMON.

De tribus aquis.

On the three waters.

1. Pretiosa in conspectu Domini mors sanctorum ejus (Psal. CXV, 15) Audiat peccator, et irascatur; dentibus suis fremat, et tabescat. Deprehensus est in astutia sua, cecidit in foveam quam fecit, in laqueum incidit quem tetendit. Invidia siquidem diaboli mors intravit in orbem terrarum; sed ecce pretiosa facta est mors sanctorum. Audi igitur, hostis vitae mortis auctor, attende. Quid valet jam fraus tua? versutia tua quid nocet? Imo vero, ut plus doleas, etiam omnia cooperantur in bonum his qui secundum propositum vocati sunt sancti (Rom. VIII, 28). Neque enim aliter quam ipsa (quae tui est operis) de te hodie beatus martyr, cujus solemnia celebramus, morte corporis triumphavit. Fecit siquidem de necessitate virtutem, poenam peccati in meritum gloriae commutavit; fidelem se probavit in modico, ut dignus inveniretur supra multa constitui. Modicum namque erat, et omnino modicum, quidquid prius acceperat anima illa beata, quantum ad eam gloriam, quam praesenti promeruit passione. Omnis enim delectatio hujus mundi, universa ejus gloria, quidquid denique in eo concupiscitur, prorsus modicum est in illius felicitatis, in illius beatitudinis comparatione: si tamen vel modicum dici debet, et non potius nihilum, vapor ad modicum parens. Acceperat beatus Clemens nobile genus, amplas possessiones, haereditatem multam, scientiam quoque quamplurimam, ita ut optimus quidam illius temporis philosophus haberetur. Acceperat haec universa a Domino: Dei enim dona sunt etiam haec. Fidelem ergo se probavit ei qui dederat, cum pro ejus amore universa contempsit, omnia detrimentum faciens, et arbitratus ut stercora, ut lucrifaceret Christum.

1. Precious in the sight of the Lord is the death of His saints (Ps. 115:15). Let the sinner hear it and be angry; let him gnash with his teeth and pine away. He has been caught in his own cunning; he has fallen into the pit which he made, he has fallen into the snare which he stretched. For by the envy of the devil death entered into the world; but see, the death of the saints has been made precious. Hear then, enemy of life, author of death; attend. What does your fraud avail now? What harm does your craft do? Nay rather, that you may grieve the more, all things work together for good to those who according to His purpose are called to be saints (Rom. 8:28). For in no other way than by death itself (which is your work) has the blessed martyr whose solemnity we celebrate today triumphed over you by the death of the body. For he made a virtue of necessity, he changed the penalty of sin into the merit of glory; he proved himself faithful in a little, that he might be found worthy to be set over much. For little it was, and altogether little, whatever that blessed soul had received before, in respect of that glory which it earned by its present passion. For all the delight of this world, all its glory, whatever at last is coveted in it, is altogether little in comparison with that felicity, with that beatitude: if indeed it ought even to be called little, and not rather nothing, a vapour appearing for a little while. Blessed Clement had received a noble birth, ample possessions, a great inheritance, and also very much learning, so that he was held the best philosopher of that time. He had received all these things from the Lord: for these too are gifts of God. He proved himself faithful, then, to Him who had given them, when for His love he despised them all, counting all things loss and reckoning them as dung, that he might gain Christ.

2. Sed forte murmurat etiam nunc inimicus: Pellem, inquiens, pro pelle, et omnia quae habet homo, dabit pro anima sua (Job II, 4). Quid ergo? putas quod in ipsa corporis sui vita, quam accepit a Domino, infidelis inveniatur, ut vel ipsam praeferat illi? Ecce habes potestatem: irrue in eum per satellites tuos, ut coarctetur e duobus, aut a Domino necesse habens, aut a corpore separari. Varia et immania exquire genera tormentorum; sed noveris te martyri nostro fabricare coronas. Sicut enim ipsa vitae hujus ornamenta et adjumenta contempsit, sic contemnit et ipsam. Corpus omne tibi exponit in mortem, et in faciem maledicit tibi, atque idola tua sacro ore blasphemat, Dominum Deum suum etiam inter tormenta tua libere praedicat, ingenue (alias in igne) confitetur. Coronabitur ergo, quia legitime certavit, quia fideliter vicit, quia nec blandimentis vitae hujus, nec mortis horrore a charitate Christi noluit separari. Dic, quaeso, nobis, anima sancta,

2. But perhaps the enemy murmurs even now: Skin, he says, for skin, and all that a man has he will give for his life (Job 2:4). What then? Do you think that in the very life of his body, which he received from the Lord, he will be found unfaithful, so as to prefer even that to Him? See, you have the power: rush upon him through your henchmen, that he may be hard pressed between two, having of necessity to be separated either from the Lord or from the body. Seek out varied and monstrous kinds of torments; but know that you are fashioning crowns for our martyr. For just as he despised the ornaments and supports of this life, so he despises life itself as well. He exposes his whole body to you unto death, and curses you to your face, and blasphemes your idols with holy mouth; even amid your torments he freely proclaims the Lord his God, and confesses Him nobly (alias: in the fire). He will be crowned, therefore, because he strove lawfully, because he conquered faithfully, because neither by the allurements of this life nor by the horror of death would he be separated from the charity of Christ. Tell us, I pray, holy soul,

Editors' notes and page, col. 499

Page

running head: 499 S. BERNARDI ABBATIS CLARÆ-VALLENSIS 500
marginal letters: A ‹praescribens dispositioni. Forte hoc cupio›; B ‹igitur, hostis vitae mortis auctor›; C ‹scitur, prorsus modicum est›; D ‹dabit pro anima sua (Job II, 4)›
old-edition numerals: 1056 after ‹fremat,›
other: The first two lines end the previous sermon; its last lines continue at the top of col. 500, and only then does the full-width caption "DE S. CLEMENTE PAPA ET MARTYRE / SERMO. / De tribus aquis." follow in reading order; set here once. Worn type: "in a tutia sua" read as astutia, "pre o a" as pretiosa, "in l queum" as laqueum, "tui est operis" partly lost. UNSURE: a comma may be lost between "vitae" and "mortis" (gap in type); set without. No full stop printed after "(Psal. CXV, 15)". "ne quidem" printed as two words.

PL 183:500

sicut fuerit voluntas in coelo, sic fiat. Desidero requiem, sed non recuso laborem, fiat voluntas tua.

as the will in heaven shall be, so let it be done. I desire rest, but I do not refuse labour: Thy will be done.

quae sic corpus tuum suppliciis exponebas: obsecro, diligebas illud, an non? Utique diligebam, inquit. Nemo enim unquam odio habuit carnem suam (Ephes. V, 29). Diligebam ergo eam: sed parum diligebam, tanquam ancillam; et multo magis diligebam Dominum Deum. Utque probatio esset dilectionis, operis exhibitio; libenter ipsam quoque pro ejus gloria mortem corporis amplectebar.

you who thus exposed your body to tortures: I beseech you, did you love it, or not? Certainly I loved it, he says. For no one ever hated his own flesh (Eph. 5:29). I loved it, then; but I loved it little, as a handmaid; and much more did I love the Lord God. And since the proof of love is the showing of the deed, I gladly embraced even the death of the body itself for His glory.

3. Quid nos ad haec dicimus, fratres? Congratulamur martyri, sed jam gloria ejus non sine nostra confusione est. Ecce enim beatus Clemens homo erat similis nobis, passibilis, eadem circumdatus infirmitate, et carni suae eodem vinculo naturalis affectionis inhaerens. Si ergo ille sic glorificavit Christum in corpore suo, et calicem salutaris accepit; quid nos retribuimus Domino pro omnibus quae retribuit nobis? Eadem certe nos insignivit imagine, eodem sanguine nos redemit, et vocavit in eadem haereditatem, incorruptibilem et incontaminatam, aeternam, conversatam in coelis. Utquid ergo non possumus et nos cum beato Clemente Christi bibere calicem? sed forte respondent aliqui: Possumus, si opportunitas non deesset; sed persecutionis tempus cessavit. At ego, fateor, non satis crediderim ista dicentibus. Quid enim? Quotidie ceditis punctioni acus unius, et mucroni vos arbitramini posse resistere? In minimis probate conflictibus, quam viriliter in majori certamine stare possitis. Ecce enim vobis non dicitur: Sacrificate idolis, et vivite; aut si hoc non vultis, oportet vos diversis suppliciis interire. Noxit Dominus figmentum nostrum, nec dat nobis tam forte certamen. Beato Clementi certamen forte dedit ut vinceret, et disceret quoniam omnium potentior est sapientia.

3. What do we say to these things, brethren? We congratulate the martyr, but now his glory is not without our confusion. For see, blessed Clement was a man like us, subject to suffering, encompassed with the same infirmity, and clinging to his flesh by the same bond of natural affection. If then he so glorified Christ in his body, and took the chalice of salvation, what do we render to the Lord for all that He has rendered to us? Surely He has marked us with the same image, redeemed us with the same blood, and called us into the same inheritance, incorruptible and undefiled, eternal, kept in the heavens. Why then can we not also drink the chalice of Christ with blessed Clement? But perhaps some answer: We could, if opportunity were not lacking; but the time of persecution has ceased. But I, I confess, would not much believe those who say this. For what? Daily you yield to the prick of a single needle, and you think you can withstand the sword's point? Prove in the smallest conflicts how manfully you could stand in the greater contest. For see, it is not said to you: Sacrifice to idols, and live; or if you will not do this, you must perish by divers tortures. The Lord knows our frame, and does not give us so strong a contest. To blessed Clement He gave a strong contest, that he might conquer, and learn that wisdom is mightier than all.

4. Vestrum autem certamen quale est, fratres mei? Quotidie vobis suggeritur in cordibus vestris Frange ordinem tuum, murmura, detrahe, age remissius, infirmitatem simula, responde ei qui forte durius tibi locutus est, ut satisfacias desiderio tuo; nec dicitur cuiquam: Nisi haec feceris, morieris; sed ut multum, cum difficultate et labore resistes animo tuo. Et quis sustineret tanta? Haec enim intus audire, haec respondere consuevimus exhortantibus nos, aut foris homini, aut intus Spiritui sancto. Si ergo in hujusmodi certamine periclitamur, si vix resistimus, si interdum etiam succumbimus, quid in illo tam gravi certamine faceremus? Si juncis fragilibus cedit infirmitas nostra, quomodo telis resisteret? Videtis quomodo ad nihilum redacti sumus, et sicut solent mulieres aut parvuli, pugnantes laudamus alios, pugnare ipse non possumus. Quid tamen agimus? Omnes certe ad nuptias Agni vocati sumus, et in conspectu ejus vacuos apparere non

4. But your contest, what is it like, my brethren? Daily it is suggested to you in your hearts: Break your rule, murmur, disparage, act more slackly, feign infirmity, answer him who perhaps spoke to you rather harshly, that you may satisfy your desire; and it is not said to anyone: Unless you do these things, you shall die; but at most, with difficulty and labour you will resist your own mind. And who would bear such things? For these things we are accustomed to hear within, these to answer to those who exhort us, either to a man outside or to the Holy Spirit within. If then we are in peril in a contest of this kind, if we scarcely resist, if sometimes we even succumb, what would we do in that so grievous contest? If our infirmity yields to brittle rushes, how would it resist darts? You see how we have been brought to nothing, and as women or little children are wont, we praise others fighting, but cannot fight ourselves. Yet what are we doing? All of us surely have been called to the wedding of the Lamb, and in His sight empty-handed we [ought] not to appear

Editors' notes and page, col. 500

Page

running head: 499 S. BERNARDI ABBATIS CLARÆ-VALLENSIS 500
marginal letters: A ‹sicut fuerit voluntas in coelo›; B ‹mortem corporis amplectebar.›; C ‹opportunitas non deesset›; D ‹Frange ordinem tuum, murmura›
old-edition numerals: 1057 after ‹quam›
other: The first two lines close the previous sermon (continuing col. 499's top lines); the full-width caption for the Clement sermon is set once in col. 499. No colon printed after "in cordibus vestris". The column ends mid-sentence at "non"; the English supplies [ought] provisionally pending col. 501.

PL 183:501

licet. Diligenter ergo consideremus quae apponuntur nobis, quoniam talia oportet nos praeparare. Consideravit beatus Clemens vinum sibi appositum esse a Domino, et ipse quoque, quoniam dives fuit, ad nuptias illas vinum nihilominus proprii sanguinis effusione portavit. Sed nos pauperes sumus, et vinum, Domine, non habemus. At ille: Implete, inquit, hydrias aqua (Joan. II, 7). Ergone et ipsa suscipietur aqua, si attulerimus eam? Utique suscipietur. Nam et ipsam cum vino nobis appositam inveniet, qui secundum monita Sapientis, diligenter consideraverit quae sibi apponuntur (Prov. XXIII, 1), ab eo nimirum qui venit non in aqua solum, sed in aqua et sanguine. Testimonium enim perhibuit qui vidit, quod aperto latere Domini dormientis in cruce exierit sanguis et aqua (Joan. XIX, 34, 35).

is permitted. Let us therefore consider diligently what things are set before us, since we ought to prepare such things. Blessed Clement considered that wine had been set before him by the Lord, and he too, since he was rich, brought wine no less to that wedding by the shedding of his own blood. But we are poor, and we have no wine, Lord. And He says: Fill the water jars with water (John 2:7). Will even water itself be received, then, if we bring it? Certainly it will be received. For he will find this too set before us together with the wine, who according to the counsels of the Wise man has diligently considered what things are set before him (Prov. 23:1): set, that is, by Him who came not in water only, but in water and blood. For he who saw it bore witness that when the side of the Lord sleeping on the cross was opened, there came out blood and water (John 19:34, 35).

5. Et nos ergo, fratres, ut vel fideles nos probemus Deo nostro, si martyrium sanguinis nos habemus (martyrium enim testimonium est), quaeramus vel testimonium aquae, et ne ipsum quidem despiciet Deus. Tres sunt enim qui testimonium dant in terra: Spiritus, aqua et sanguis (Joan. V, 8). Beati quibus trinum suppetit testimonium, quoniam funiculus triplex difficile rumpitur (Eccle. IV, 12). Nos si sanguinis testimonium non habemus, habeamus spiritum et aquam: quoniam sine spiritu nec sanguis, nec aqua sufficiet: imo vero si spiritus ipse sine aqua aut sanguine invenitur, sufficit testimonium ejus; quoniam spiritus veritatis est, nec sanguis, nec aqua quidquam proderunt a se ipsis, sed spiritus est qui testificatur in illis. Sane tamen aut vix, aut nunquam sine aqua aut sanguine spiritum arbitror inveniri. Propterea, charissimi, quaeramus vel aquam, qui sanguinem non habemus. Et quoniam hydriarum supra fecimus mentionem, quaeramus mensuras binas, vel ternas, quas hydriae capiebant.

5. We too, then, brethren, that we may prove ourselves at least faithful to our God: if we [do not] have the martyrdom of blood (for martyrdom is witness), let us seek at least the witness of water, and God will not despise even that. For there are three that give witness on earth: the Spirit, the water and the blood (1 John 5:8). Blessed are those who have the threefold witness at hand, since a threefold cord is hard to break (Eccl. 4:12). If we do not have the witness of blood, let us have the spirit and the water: since without the spirit neither blood nor water will suffice; nay rather, if the spirit itself is found without water or blood, its witness suffices; since the spirit is truth, and neither blood nor water will profit anything of themselves, but it is the spirit that bears witness in them. Yet truly I think the spirit is seldom or never found without water or blood. Therefore, dearly beloved, let us who do not have blood seek at least water. And since we made mention of water jars above, let us seek the two or three measures which the water jars held.

IN VIGILIA S. ANDREAE APOSTOLI SERMO.

ON THE VIGIL OF ST ANDREW THE APOSTLE. SERMON.

Quomodo jejuniis praevenire debeamus solemnitates sanctorum.

How we ought to go before the solemnities of the saints with fasts.

1. Sanctorum festa praecipua Patrum sanxit auctoritas votivis praevenienda jejuniis: utiliter plane et non ad insipientiam nobis, si adfuerit qui advertat. Multa siquidem quotidie peccata contrahimus, et in multis offendimus omnes: nec tutum omnino est celebrandas suscipere festivitates sacras, maximeque eas quae maximae sunt, nisi prius abstinentiae purificatione praemissa, quo et digniores, et capaciores inveniamur spiritualium gaudiorum. Sic enim justus in principio sermonis accusator est sui, nec nisi a propria reprehensione laudes incipit alienas. Quod si etiam justus trepidat sollicitus praevenire eum, qui ipsas quoque paratus est justitias judicare: quid agimus nos, quorum interim judicata non fuerint et tecta peccata? Timendum valde est, ne forte manifesta inveniantur praecedentia ad judicium. Si nec justus sine modestia et verecundia quadam ad sanctorum praesumit accedere laudes: quanto magis peccator, in cujus ore non est laus

1. The authority of the Fathers has ordained that the chief feasts of the saints are to be preceded by votive fasts: profitably indeed, and not unto folly for us, if there is anyone to take heed. For we contract many sins daily, and in many things we all offend; nor is it at all safe to take up the sacred festivals that are to be celebrated, and above all those which are greatest, unless a purification of abstinence has first gone before, so that we may be found both worthier and more capable of spiritual joys. For thus the just man is the accuser of himself at the beginning of his speech, and he does not begin the praises of others except from his own reproof. But if even the just man, anxious, trembles to go before Him who is ready to judge even our very justices, what do we do, whose sins meanwhile have not been judged and are covered? It is greatly to be feared lest perhaps they be found manifest, going before to judgement. If not even the just man presumes to approach the praises of the saints without a certain modesty and shame, how much more the sinner, in whose mouth praise is not

Editors' notes and page, col. 501

Page

running head: 501 IN VIGILIA S. ANDREÆ APOSTOLI SERMO. 502
marginal letters: A ‹licet. Diligenter ergo consideremus›; B ‹quod aperto latere Domini dormientis›; C ‹sine aqua aut sanguine invenitur, sufficit testimo-›; D ‹est celebrandas suscipere festivitates sacras›
old-edition numerals: (none)
other: The Clement sermon ends ("capiebant.") after its continuation at the top of col. 502 in reading order; the full-width caption of the Vigil of St Andrew sermon is set once here, completed from col. 502 ("APOSTOLI", "solemnitates sanctorum."). "Diiigenter" is broken type for Diligenter. The scripture reference "Joan. V, 8" is 1 John 5:8 in modern form.

PL 183:502

Nam et Christus triplicem nobis apponit aquam, et perfectus omnis qui fuerit in nobis sicut ipse, qui videlicet tres metretas habere potuerit. Propter hoc enim sub distinctione dicitur, binas vel ternas, ut duas ad minus constet necessarias esse; tertiam non ab omnibus exigendam.

For Christ too sets before us a threefold water, and everyone among us will be perfect as He is, who is able to have three measures. For this reason it is said with a distinction, two or three, so that it may be established that two at least are necessary, while the third is not to be required of all.

6. Accipe igitur triplicem aquam, quam tibi Salvator apponit. Plorat super Lazarum (Joan. XI, 35) et super civitatem Jerusalem (Luc. XIX, 41); et haec est aqua prima. Sudat imminente jam passionis hora; et haec est aqua secunda, non ab oculis tantum, sed a toto corpore manans. Haec autem rubea est, sanguineique coloris, sicut scriptum est: Et factus est sudor ejus sicut guttae sanguinis decurrentis in terram (Luc. XXII, 44). Jam vero tertia est aqua, quam et praediximus de latere ejus una cum sanguine emanasse. Et tu ergo primam quidem habes, si rigas lacrymis tuis conscientiae tuae stratum, et dolore compunctionis praeteritorum diluis maculas peccatorum. Secundam aquam habes, si in sudore vultus tui vesceris pane tuo, et labore poenitentiae corpus tuum castigas, ac restringis concupiscentiae flammam. Est autem sanguinei coloris, sive propter laborem, seu etiam propter ipsum quem exstinguit concupiscentiae ignem. Jam vero si proficere potes usque ad devotionis gratiam, potaberis aqua sapientiae salutaris; et spiritus Christi, qui super mel dulcis est, fiet in te fons aquae salientis in vitam aeternam. Et memento hanc esse aquam, quae procedit de latere dormientis, et sine omni molestia fluit. Oportet enim jam mortuum esse mundo, qui in hac voluerit gratia delectari. Ergo, ut breviter repetam, prima quidem a praeteritis delictis abluit conscientiam; secunda, ut futura caveas, exstinguit concupiscentiam; tertia, si ad eam pervenire merueris, potat animam sitientem.

6. Receive, then, the threefold water which the Saviour sets before you. He weeps over Lazarus (John 11:35) and over the city of Jerusalem (Luke 19:41); and this is the first water. He sweats when the hour of the passion is now at hand; and this is the second water, flowing not from the eyes only, but from the whole body. And this is red, and of the colour of blood, as it is written: And His sweat became as drops of blood running down upon the ground (Luke 22:44). And the third water is that which, as we said before, flowed from His side together with the blood. You too, then, have the first, if you water the couch of your conscience with your tears, and with the sorrow of compunction wash away the stains of past sins. You have the second water, if in the sweat of your face you eat your bread, and by the labour of penance chastise your body and restrain the flame of concupiscence. And it is of the colour of blood, whether because of the labour, or also because of the very fire of concupiscence which it quenches. And if you can advance as far as the grace of devotion, you will be given to drink the water of saving wisdom; and the spirit of Christ, which is sweet above honey, will become in you a fountain of water springing up into life everlasting. And remember that this is the water which proceeds from the side of the sleeper, and flows without any trouble. For he must already be dead to the world who would delight in this grace. So, to repeat briefly: the first washes the conscience from past offences; the second, that you may beware of future ones, quenches concupiscence; the third, if you deserve to come to it, gives drink to the thirsting soul.

speciosa, timeat semper necesse est vocem illam: Quare tu enarras justitias meas (Psal. XLIX, 16)? sive illam: Amice, quomodo huc intrasti, non habens vestem nuptialem (Matth. XXII, 12)? Beati proinde, qui stolam suam, dico autem gloriam conscientiae suae, solliciti sunt omni tempore conservare immaculatam, semper splendidam exhibere Sed quia pauci sunt, qui sic omni custodia servent cor suum, pauciores autem, si tamen vel pauciores qui in omni sanctimonia conservent illud: necesse est frequenti abstinentia maculas diluere subintrantes, praecipue cum praecipua quaelibet solemnitas advenerit celebranda.

seemly, must always fear that word: Why do you declare My justices? (Ps. 49:16); or that other: Friend, how did you come in here, not having a wedding garment? (Matt. 22:12). Blessed therefore are those who are anxious at all times to keep their robe, I mean the glory of their conscience, unstained, and to show it ever bright. But since few there are who thus keep their heart with all watchfulness, and fewer, if indeed even fewer, who preserve it in all holiness, it is necessary to wash away by frequent abstinence the stains that creep in, especially when any chief solemnity has come to be celebrated.

2. Nec modo tamen praeparatio est ad proximam celebritatem observatio praemissa jejunii; est et admonitio quaedam, eruditioque non parva. Discimus ex hoc ipso, quaenam vera sit via festivitatis aeternae. Quid est enim quod jejuniis solemnia praevenimus, nisi quod per multas tribulationes oportet nos introire in regnum Dei? Indignus quippe solemni

2. Yet the observance of a fast sent before is not only a preparation for the coming celebration; it is also a certain admonition, and no small instruction. We learn from this very thing what is the true way of the eternal festival. For what is it that we go before solemnities with fasts, if not that through many tribulations we must enter into the kingdom of God? For unworthy of the solemn

Editors' notes and page, col. 502

Page

running head: 501 IN VIGILIA S. ANDREÆ APOSTOLI SERMO. 502
marginal letters: A ‹Nam et Christus triplicem›; B ‹est sudor ejus sicut guttae›; C ‹dulcis est, fiet in te fons›; D ‹suae, solliciti sunt omni tempore›
old-edition numerals: 1058 after ‹rigas›
other: The first two paragraphs close the Clement sermon; the full-width caption of the Vigil of St Andrew sermon (whose tail stands at the head of this column's lower part) is set once in col. 501. No full stop printed after "exhibere". The last word "so-" is completed from the top of col. 503 ("lemni") and set whole as "solemni".

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laetitia est, qui statutam vigiliae abstinentiam non observat. Plane, inquam, si renuis affligere animam tuam in vigilia, indignus jure censeris requie et exsultatione festiva. Est autem universum praesentis poenitentiae tempus, vigilia quaedam solemnitatis magnae, et aeterni sabbatismi quem praestolamur. Nec causaberis vigiliam longiorem, si aeternitatem festivitatis attendas. Licet enim habere praeparationem soleant solemnia diurna diurnam: illa cum aeterna sit, non exigit tamen aeternam. Sed quo nos rapit jucundior illius memoria felicitatis? Hoc enim nomine et saepius, et forte dignius nominatur illa festivitas. Redeundum nobis est ad id quod prae manibus est.

joy is he who does not keep the appointed abstinence of the vigil. Plainly, I say, if you refuse to afflict your soul on the vigil, you are rightly judged unworthy of the festal rest and exultation. Now the whole time of present penance is a kind of vigil of the great solemnity, and of the eternal sabbath rest which we await. Nor will you complain that the vigil is too long, if you consider the eternity of the festival. For although solemnities of a day are wont to have a preparation of a day, that one, though it is eternal, yet does not require an eternal one. But whither does the more delightful memory of that felicity carry us away? For by this name that festival is named both more often and perhaps more worthily. We must return to what is in hand.

3. Hodierni itaque jejunii, et ejus quam praestolamur solemnitatis ei laetitiae, causa est beata passio Andreae apostoli Dignum est enim ut, si cum eo pendere non possumus, cum eo vel jejunemus. Nam et ipsum cum biduo penderet in cruce, etiam jejunasse quis dubitet? Inveniamur ergo vel in exiguo communicantes passioni ejus. et si non simul affixi patibulo, simul afflicti jejunio: ut miserante Deo etiam coronae participes simus; et in praesenti quoque spiritualium socii gaudiorum. Quomodo enim non exsultemus in memoria triumphi ejus, quem in ipsa sui praesentia supplicii tam vehementer novimus exultasse? An non erit laeta festivitas, ubi et crux ipsa plena est gaudio? Siquidem et festivum solemus nominare quod laetum est; et crux a cruciatu utique dicitur, aut certe cruciatus a cruce. Quanta proinde exsultatione universae terrae celebrandum tantae novitatis miraculum, tam magnificum opus divinae virtutis? Andreas homo erat similis nobis, passibilis, et tam vehementi ardore spiritus crucem sitiebat, tam inaudito ⟨a⟩ saeculis gaudio tripudiabat, cum paratum sibi eminus patibulum conspexisset. « O crux, » inquit, « diu desiderata et jam concupiscenti animo praeparata! securus et gaudens venio ad te, ita ut et tu exsultans suscipias me. » Videtis quia non se capit prae magnitudine gaudii. « Ita, » inquit, « ut et tu exsultans. » Ergone tanta est exsultatio, ut exsultet et ipsa crux, nec laeti quidquam habeat, sed totum laetitiae sit? Aut quis dicat minus contra consuetudinem, supra rationem, ultra naturam, crucem exsultare, quam crucifixum [alias, crucifixum exsultare quam crucem]?

3. The cause, then, of today's fast, and of the solemnity and joy which we await, is the blessed passion of Andrew the apostle. For it is fitting that, if we cannot hang with him, we should at least fast with him. For who would doubt that he also fasted, when he hung on the cross for two days? Let us be found, then, sharing his passion at least in a small thing, and if not fastened together to the gibbet, afflicted together by fasting: that by God's mercy we may also be partakers of the crown, and in the present too companions of spiritual joys. For how should we not exult in the memory of his triumph, whom we know to have exulted so vehemently in the very presence of his torment? Will it not be a joyful festival, where even the cross itself is full of joy? For we are accustomed to call festive what is joyful; and the cross is surely named from torment, or certainly torment from the cross. With what exultation of the whole earth, then, is so new a miracle to be celebrated, so magnificent a work of divine power? Andrew was a man like us, subject to suffering, and with so vehement an ardour of spirit he thirsted for the cross, with a joy unheard of from the ages he leapt for joy, when he had seen from afar the gibbet prepared for him. "O cross," he says, "long desired and now made ready for my longing soul! Secure and rejoicing I come to you, so that you too may receive me exulting." You see that he cannot contain himself for the greatness of his joy. "So," he says, "that you too, exulting." Is the exultation so great, then, that even the cross itself exults, and has nothing of the joyless, but is wholly of joy? Or who would say that it is less against custom, above reason, beyond nature, for the cross to exult than for the crucified [alias: for the crucified to exult than the cross]?

IN FESTO S. ANDREAE APOSTOLI SERMO I.

ON THE FEAST OF ST ANDREW THE APOSTLE. SERMON I.

De tribus generibus piscium, qui sunt in mari, in flumine, et stagno [alias, de Mundis piscibus].

On the three kinds of fish, which are in the sea, in the river, and in the pool [alias: on clean fish].

1. Celebrantes hodie gloriosum beati Andreae triumphum, in verbis gratiae, quae procedebant de ore ejus exsultavimus et delectati sumus. Neque enim locus poterat esse tristitiae, ubi tam vehementer laetabatur et ipse. Nemo ex nobis compassus est sic patienti; nemo ausus est plangere exsultantem. Alioquin et nobis ipse non incongrue dicere poterat,

1. Celebrating today the glorious triumph of blessed Andrew, we have exulted and delighted in the words of grace which proceeded from his mouth. For there could be no place for sadness where he himself rejoiced so vehemently. None of us felt compassion for one so suffering; no one dared to bewail one who exulted. Otherwise he too could not unfittingly have said to us

Editors' notes and page, col. 503

Footnotes

(74*) ‹anchor: exsultans suscipias me› · call in col 503 Hæc relata ex sancti Andreæ actis, quæ presbyteris Achaiæ tribuuntur, quorum meminit ante annos nongentos Beatus abbas Hispanus sub finem libri contra Elipandum, haud scio an ullus ante eum.

These words are taken from the Acts of Saint Andrew, which are ascribed to the presbyters of Achaia; Beatus, the Spanish abbot, mentions them nine hundred years ago, near the end of his book against Elipandus, and I do not know whether anyone did before him.

(printed under page 257)

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running head: 503 S. BERNARDI ABBATIS CLARÆ-VALLENSIS 504
marginal letters: A ‹lemni laetitia est, qui statutam›; B ‹passio Andreae apostoli Dignum›; C ‹brandum tantae novitatis miraculum›; D ‹(level with the caption line "1060 SERMO I." / col. 504 "quod Salvator")›
old-edition numerals: 1059 before ‹3. Hodierni›; 1060 before ‹SERMO I.›

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Illi sensum laetitiae natura negavit: huic si quid praevalet, gaudium omne exterminat, ingeritque dolorem. « Amator, » ait, « tuus semper fui, et desideravit amplecti te. » Fratres, ignis vibrans est, non lingua loquens: et si lingua, certe ignea est. Carbones sunt ignis illius, quem de excelso Christus miserat in ossibus ejus. Atque utinam desolatorii nobis sint, consumentes et exurentes quidquid in nobis est carnalis affectionis! Quales enim scintillae sunt istae, aut a quanto interiori incendio micant?

To the former nature has denied the sense of joy; in the latter, if anything prevails, it banishes all joy and brings in pain. "Your lover," he says, "I have always been, and I have desired to embrace you." Brethren, it is a quivering fire, not a speaking tongue: and if a tongue, surely it is a fiery one. They are coals of that fire which Christ had sent from on high into his bones. And would that they were desolating coals to us, consuming and burning up whatever of carnal affection is in us! For what sparks are these, or from how inward a blaze do they flash?

4. Plane, beate Andrea, granum sinapis est fides tua, quae tam inseperatum, ubi teri coepit, coepit ex se proferre fervorem. Quid si paulo amplius tereretur? Quis fervorem illum animus, quis verba illa sustinere posset auditus? Dum enim minus minaretur Aegeas, adhuc granum sinapis despicabile videbatur. Integrum erat, nesciebamus quid intus lateret. « Dominus, » inquit, « me misit ad istam provinciam, in qua non parvum ei populum acquisivi. » Accedat comminationis pistillum; longe jam acrius sapiet constantiusque loquetur. Terrendum eum putat Aegeas, crucis supplicium minitans; sed non est ita. Accenditur magis in verbo hoc, et libere clamat: Ego si patibulum crucis expavescerem, crucis gloriam non praedicarem. » At ubi paratum sibi lignum intuitus est, ex hoc jam plane totus ignescens applaudebat, et blandiebatur illi amatae suae: officiosissime salutabat, devotissime suscipiebat [alias, suspiciebat]; magnifice attollebat eam, et in ipsius praeconio gloriabatur, clamans magis affectione quam voce: « Salve, crux pretiosa, quae decorem et pulchritudinem de membris Dominicis accepisti! Salve, crux quae in corpore Christi dedicata est, et ex membris ejus tanquam margaritis ornata! » Merito proinde crucis amatorem venerantur quicunque sunt servi crucis; sed ab his ampliorem jure devotionem exigit, qui specialius proposuerunt tollere crucem suam. Vobis hoc et de vobis dico, fratres mei, qui non surda aure audistis illam evangelicam tubam: Qui non bajulat crucem suam, et sequitur me, non potest meus esse discipulus (Luc. XIV, 27). Parati estote totam animi diligentiam huic adhibere solemnitati, et corde magno celebrare eam; quia magnus omnino consolationis pariter et exhortationis thesaurus vobis repositus est in ea, si fuerit qui fodiat et scrutetur.

4. Plainly, blessed Andrew, your faith is a grain of mustard seed, which, as soon as it began to be ground, began so unexpectedly to put forth its fervour from itself. What if it had been ground a little more? What mind could have borne that fervour, what hearing those words? For while Aegeas threatened less, the grain of mustard still seemed contemptible. It was whole; we did not know what lay hidden within. "The Lord," he says, "sent me to this province, in which I have gained for Him no small people." Let the pestle of threatening be applied; now it will taste far more sharply and speak more steadfastly. Aegeas thinks to terrify him by threatening the punishment of the cross; but it is not so. He is the more inflamed at this word, and freely cries out: "If I dreaded the gibbet of the cross, I would not preach the glory of the cross." But when he saw the wood prepared for him, from then on, plainly all aflame, he applauded and caressed that beloved of his: most dutifully he greeted it, most devoutly he took it up [alias: looked up to it]; magnificently he extolled it, and gloried in its praise, crying out more with affection than with voice: "Hail, precious cross, which have received comeliness and beauty from the members of the Lord! Hail, cross, which have been dedicated in the body of Christ, and adorned with His members as with pearls!" Rightly, then, all who are servants of the cross venerate the lover of the cross; but he requires a fuller devotion by right from those who have more especially resolved to take up their cross. This I say to you and about you, my brethren, who have heard with no deaf ear that trumpet of the Gospel: He who does not carry his cross and follow Me cannot be My disciple (Luke 14:27). Be ready to bring the whole diligence of your mind to this solemnity, and to celebrate it with a great heart; for a great treasure, of consolation and of exhortation alike, is altogether laid up for you in it, if there be one who will dig and search.

quod Salvator crucem bajulans sequentibus se et lugentibus ait: Filiae Jerusalem, nolite flere super me, sed super vos ipsas flete (Luc. XXIII, 28). Denique cum duceretur ipse beatus Andreas ad crucem, populus qui sanctum et justum dolebat injuste damnari, prohibere voluit ne puniretur: sed magis ipse instantissima prece prohibuit eos, ne non coronaretur, imo ne non pateretur. Desiderabat siquidem dissolvi, et cum Christo esse, sed in cruce, quam semper amaverat; desiderabat regnum intrare, sed

what the Saviour, carrying His cross, said to those who followed Him and mourned: Daughters of Jerusalem, do not weep over Me, but weep over yourselves (Luke 23:28). Then, when blessed Andrew himself was being led to the cross, the people, who grieved that a holy and just man was unjustly condemned, wished to prevent his being punished; but he rather, with most urgent prayer, prevented them, lest he should not be crowned, nay, lest he should not suffer. For he desired to be dissolved and to be with Christ, but on the cross, which he had always loved; he desired to enter the kingdom, but

Editors' notes and page, col. 504

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running head: 503 S. BERNARDI ABBATIS CLARÆ-VALLENSIS 504
marginal letters: A ‹cem]? Illi sensum laetitiae›; B ‹batur. Integrum erat›; C ‹accepisti! Salve, crux›; D ‹quod Salvator crucem bajulans›
old-edition numerals: (none)

PL 183:505

per patibulum. Quid enim dicit illi amatae suae? « Per te, » inquit, me recipiat, qui per te me redemit. » Ergo si diligimus eum, congaudemus ei, non solum quia coronatus, sed et quia crucifixus: quia desiderium animae ejus tribuit ei Dominus, et posuit in capite ejus coronam de lapide pretioso. Verumtamen dum congratulamur ei, quod diu desideratae crucis frui mereatur amplexu, mirum valde est, si non ipsum ejus miramur gaudium, cui congratulamur.

by way of the gibbet. For what does he say to that beloved of his? "Through you," he says, "may He receive me who through you redeemed me." If then we love him, we rejoice with him, not only because he was crowned, but also because he was crucified: because the Lord granted him the desire of his soul, and set on his head a crown of precious stone. Yet while we congratulate him that he merits to enjoy the embrace of the cross so long desired, it is very strange if we do not marvel at the very joy of his on which we congratulate him.

2. Dum enim noctis hujus vigilias celebrantes, in verbis tantae exsultationis cantando delectaremur, putas, non fuit in nobis, qui secum cogitaret et diceret: Quid sibi vult hoc? aut unde tam nova laetitia? Certe et crux pretiosa est, et crux amari potest et crux habet exultationem? Ita est, fratres mei. Si fuerit qui colligat, semper lignum crucis vitam germinat, fructificat jucunditatem, oleum laetitiae stillat, balsamum sudat spiritualium charismatum. Non est silvestris arbor; lignum vitae est apprehendentibus eam. Arbor fructifera, arbor salutifera est: alioquin quomodo Dominicam occuparet terram? Illam dico pretiosissimam glebam, cui clavorum est infixa radicibus. Si non esset haec pretiosor cunctis, fructuosior universis; nunquam illo plantaretur in horto, nec illam permitteretur vineam occupare. Denique quid mirum si cruci suavitatem dedit, qui dedit et igni? aut quomodo crux judicatur insipida, ubi dulce sapit et flamma? Quid enim sapiebat Laurentio ignis ille. cum rideret carnifices, judicem subsanneret? Quid nos ad ista dicemus, fratres? Cur non sapit etiam nobis, quae pro Christo est tribulatio, nec gustamus et nos manna istud absconditum? Sic enim victus esset omnino diabolus, nec haberet penitus, quod afferret (alias, auferret). Sufficeret nobis hoc unum adversus duplicem malitiam inimici.

2. For while, celebrating the vigils of this night, we were delighting in singing words of such exultation, do you think there was no one among us who thought within himself and said: What does this mean? Or whence so new a joy? Is the cross, then, really precious, and can the cross be loved, and has the cross exultation? It is so, my brethren. If there be one to gather, the wood of the cross always buds forth life, bears the fruit of gladness, drips the oil of joy, sweats the balsam of spiritual gifts. It is not a wild tree; it is a tree of life to those who lay hold of it. It is a fruitful tree, a saving tree: otherwise how would it occupy the Lord's ground? I mean that most precious soil which is fixed to it by the roots of the nails. If it were not more precious than all, more fruitful than all, it would never be planted in that garden, nor be allowed to occupy that vineyard. Finally, what wonder if He who gave sweetness to fire also gave it to the cross? Or how is the cross judged tasteless, where even the flame tastes sweet? For what did that fire taste like to Lawrence, when he laughed at the executioners and mocked the judge? What shall we say to these things, brethren? Why does the tribulation that is for Christ not taste sweet to us also, and why do we too not taste that hidden manna? For thus the devil would be altogether vanquished, and would have nothing at all to bring (alias: to take away). This one thing would suffice us against the twofold malice of the enemy.

3. Habet quippe nequissimus ille laqueos, habet et jacula, utpote callidissimus venator hominum, solum sitiens sanguinem animarum. Alios telis appetit malitiosae cujuslibet suggestionis; et in eis vulnerat multos, quorum tenuis est patientia. Alios voluptatibus irretire laborat; et in his certe includit multitudinem copiosam eorum qui in terra repunt aut volitant juxta eam. Sit ergo gaudium in tribulatione, et jam non habet malignus unde illiciat, non habet unde dejiciat: liberati sumus a laqueo venantium. pariter et a verbo aspero. Nihil enim proficiet inimicus in eo, quem crux Christi delectat, carnalem suggesserit delectationem: et filius iniquitatis non apponet nocere ei, si ad exasperandum animum ejus quamlibet immittere tentaverit amaritudinem. Non curat delicias, qui jejunio pascitur: multo minus murmurare pro ea potest, in quo etiam delectatur. Plane altissimum posuit refugium suum, ubi nec muscipula inimici timenda sit, nec sagitta; imo vero mundus piscis est, squamas pariter et pinnulas habens. Porro sicut frustra jacitur rete ante oculos pennatorum, sic frustra jacitur telum in squamas loricatorum. Hujusmodi siquidem pisces mundos esse legalis sanctio judicabat, qui et

3. For that most wicked one has snares, he has darts too, being a most cunning hunter of men, thirsting only for the blood of souls. Some he attacks with the darts of some malicious suggestion; and with them he wounds many whose patience is slender. Others he labours to ensnare with pleasures; and in these surely he shuts up a copious multitude of those who creep on the earth or flutter close to it. Let there be joy, then, in tribulation, and the evil one no longer has anything with which to entice, nothing with which to cast down: we are delivered from the snare of the hunters, and likewise from the harsh word. For the enemy will gain nothing in him whom the cross of Christ delights, [if] he suggests carnal delight; and the son of iniquity will not again hurt him, if he tries to cast in any bitterness whatever to exasperate his mind. He who is fed by fasting cares nothing for delicacies; much less can he murmur over that in which he even delights. Plainly he has set his refuge on high, where neither the enemy's trap nor his arrow is to be feared; nay rather, he is a clean fish, having both scales and fins. Further, as a net is spread in vain before the eyes of winged creatures, so a dart is cast in vain against the scales of those clad in mail. Such fish indeed the sanction of the Law judged clean, which both

Editors' notes and page, col. 505

Page

running head: 505 IN FESTO S. ANDREÆ APOSTOLI SERMO I. 506
marginal letters: A ‹per patibulum. Quid enim›; B ‹Si fuerit qui colligat›; C ‹subsanneret? Quid nos ad ista›; D ‹tione, et jam non habet malignus›
old-edition numerals: 1061 after ‹tentaverit›
other: "« Per te, » inquit, me recipiat ... redemit. »": no reopening « after inquit, as printed. "ille. cum" and "venantium. pariter" printed with full stops before lower case. "eorum" read through faint type ("corum"). UNSURE: "in eo, quem crux Christi delectat, carnalem suggesserit" as printed (no si); the English supplies [if].

PL 183:506

pinnis levantur, et proteguntur squamis: sive illi in mari sint, sive in flumine, sive in stagno (Levit. XI, 9; Deut. XIV, 2). Habet enim etiam mare hoc magnum et spatiosum pisces mundos, et Dominica dignos mensa; quia ex his qui in saeculi latitudine, habitu, actuque versantur, reliquit sibi multa millia, quos apostolica sagena trahit, ut cum educta fuerit, segregentur a malis. Ubi sane sedebit et hic noster piscator hominum, qui totam nunc post se Achaiam trahit. Habet et flumen pisces mundos, quicunque inter dispensatores fideles inveniuntur. Fluvius quippe est praedicatorum ordo, non in eodem permanens loco, sed extendens se et currens, ut diversas irriget terras. Sunt et in stagnis mundi pisces, qui in claustris Deo serviunt in spiritu et veritate. Merito siquidem stagnis monasteria comparantur, ubi quodam modo incarcerati pisces evagandi non habeant libertatem, quo videlicet parati sint semper ad epulas spirituales, dicentes singuli intra se: Quando veniet qui me deferat? Cunctis diebus, quibus nunc milito, exspecto donec veniat immutatio mea.

are lifted by fins and protected by scales: whether they be in the sea, or in the river, or in the pool (Lev. 11:9; Deut. 14:2). For this great and wide sea too has clean fish, worthy of the Lord's table; since of those who move in the breadth of the world, in their dress and their conduct, He has left Himself many thousands, whom the apostolic net draws, that when it has been drawn out they may be separated from the bad. There indeed this fisher of men of ours will sit, who now draws all Achaia after him. The river too has clean fish, all who are found among faithful stewards. For the order of preachers is a river, not remaining in the same place, but stretching itself out and running, that it may water divers lands. There are clean fish in the pools too, those who serve God in cloisters in spirit and in truth. Rightly indeed are monasteries compared to pools, where the fish, as it were imprisoned, have no liberty to wander, so that they may be always ready for the spiritual banquet, each saying within himself: When will He come who will carry me away? All the days in which I now serve as a soldier, I wait until my change comes.

4. Porro, ut de lege supra meminimus, sive in mari, sive in flumine, sive in stagno, illi mundi sunt pisces, qui squamas et pinnulas habent. Sunt autem squamae multae, sed una ex eis quodam modo lorica contexitur; quia una est patentiae virtus, licet singulis tribulationibus exhibere singulas videamur. Jam vero sicut squamas ad patientiam, sic pinnulas quoque ad hilaritatem arbitror non incongrue posse referri. Hilaritas quippe levat et sublevat, ut saltus quosdam in altum dare videatur, quisquis exhilaratur. Sane ut duas habeamus pinnulas, duplex nobis hilaritas quaerenda est. Et forte propterea docet Apostolus (ille enim vere pennas habebat, quibus et in tertium usque coelum raptus est, et volavit etiam in paradisum) non solum gloriari in spe, sed etiam gloriari in tribulationibus (Rom. V, 2, 3). Prorsus sublime volat quisquis ille est, quem non modo futurorum exspectatio bonorum, sed praesentium quoque malorum exhibitio ipsa delectat, ita ut in ea etiam glorietur. Talem invenimus hunc beatum Apostolum, talem miramur, talem merito praedicamus.

4. Further, as we mentioned above from the Law, whether in the sea, or in the river, or in the pool, those fish are clean which have scales and fins. Now the scales are many, but out of them one coat of mail, as it were, is woven together; for the virtue of patience is one, although we seem to show a particular patience in each tribulation. And just as the scales may be referred to patience, so I think the fins may not unfittingly be referred to cheerfulness. For cheerfulness lifts and raises up, so that whoever is made cheerful seems to make certain leaps on high. Indeed, that we may have two fins, a twofold cheerfulness is to be sought by us. And perhaps that is why the Apostle teaches (for he truly had wings, by which he was caught up even to the third heaven, and flew even into paradise) that we should glory not only in hope, but also in tribulations (Rom. 5:2, 3). Altogether on high does he fly, whoever he is, whom not only the expectation of future goods, but even the very presence of present evils delights, so that he even glories in it. Such we find this blessed Apostle, such we marvel at, such we rightly proclaim.

5. Unde et triplicem hic licet considerare gradum; incipientium, proficientium, perfectorum. Initium enim sapientiae, timor Domini (Eccli. I, 16): medium, spes; charitas, plenitudo. Denique Apostolum audi, quia plenitudo legis est charitas (Rom. XIII, 10). Qui initiatur a timore, crucem Christi sustinet patienter; qui proficit in spe, portat libenter; qui vero consummatur in charitate, amplectitur jam ardenter. Solus etenim iste est qui dicere possit, quia « amator tuus semper fui, et desideravi amplecti te. » Longe est vox ista ab eo qui sustinet quidem, sed optaret omnino, si posset, non venisse in hanc horam. Denique, si non videor temerarius longe est ab ea voce: Pater, si fieri potest, transeat a me calix iste (Matth. XXVI, 39). Quid enim? Certe super asellum ascenderat, ut ne hic quidem hostibus relinqueretur. Agnosco plane in duce belli pusillanimorum

5. Hence here too one may consider a threefold degree: of beginners, of those advancing, of the perfect. For the beginning of wisdom is the fear of the Lord (Sir. 1:16); the middle, hope; charity, the fullness. Finally, hear the Apostle, that charity is the fullness of the Law (Rom. 13:10). He who is initiated by fear bears the cross of Christ patiently; he who advances in hope carries it gladly; but he who is perfected in charity now embraces it ardently. For he alone is the one who can say: "I have always been your lover, and I have desired to embrace you." Far is that voice from him who bears it indeed, but would altogether wish, if he could, not to have come to this hour. Indeed, if I do not seem rash, it is far from that voice: Father, if it is possible, let this chalice pass from Me (Matt. 26:39). For what? Surely He had mounted upon the little ass, so that not even here should [any] be left to the enemy. Plainly I recognize in the captain of the war the trepidation of the faint-hearted,

Editors' notes and page, col. 506

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running head: 505 IN FESTO S. ANDREÆ APOSTOLI SERMO I. 506
marginal letters: A ‹pinnis levantur, et proteguntur›; B ‹Merito siquidem stagnis›; C ‹referri. Hilaritas quippe›; D ‹incipientium, proficientium›
old-edition numerals: (none)
other: The last word "pusillanimo-" is completed from the top of col. 507 ("rum") and set whole as "pusillanimorum". No comma printed after "temerarius".

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trepidationem, agnosco aegroti vocem in medico, agnosco infirmantem gallinam cum pullis; considero charitatem, stupeo miserationem, expavesco dignationem. Misericors Dominus non beati Andreae robustum sibi suscepit affectum; quia non est sanis opus medicus, sed male habentibus (Matth. IX, 12). Si quem forte dignatio scandalizat, plane meretur audire: Nonne oculus tuus nequam est, quia ego bonus? (Matth. XX, 15.) Huic enim odor vitae in mortem est.

I recognize the voice of the sick man in the physician, I recognize the hen made weak with her chicks; I consider the charity, I am astonished at the compassion, I stand in awe of the condescension. The merciful Lord did not take upon Himself the robust affection of blessed Andrew; for it is not the healthy who need a physician, but those who are ill (Matt. 9:12). If perhaps the condescension scandalizes anyone, plainly he deserves to hear: Is your eye evil, because I am good? (Matt. 20:15). For to such a one the odour of life is unto death.

6. Quid magnum fuerat, Domine Jesu, si accedente hora propter quam veneras, intrepidus stares, tanquam qui potestatem habebas ponendi animam tuam, et nemo eam tollebat a te? Aut non longe gloriosius fuit, quandoquidem totum propter nos agebatur, ut non modo passio corporis sed etiam cordis affectio pro nobis faceret: et quos vivificabat mors tua, tua nihilominus et trepidatio robustos, et moestitia laetos, et taedium alacres, et turbatio quietos faceret, desolatio consolatos? Lego quidem in Lazari resurrectione, quia infremuit spiritu, et turbavit se ipsum (Joan. XI, 33, 38). Sed esto interim, quia se ipse turbavit; non conditionis necessitate, sed suae beneplacito voluntatis. Nunc autem aliquid jam amplius audio. Usque adeo siquidem praevaluit ea quae fortis est ut mors dilectio, ut Christum angelus Dei confortaverit. Quis, quem? Evangelistam audi: Apparuit, inquit, angelus confortans eum (Luc. XXII, 43). Quem eum? Plane eum, cui nascituro clausus patuit Virginis uterus; cujus nutu in vinum aqua mutata est; cujus tactu lepra fugata; sub cujus plantis solidum mare stetit; ad cujus vocem mortui surrexerunt: denique eum, qui portat omnia verbo virtutis suae; per quem facta sunt omnia: per quem universa subsistunt, etiam et angelus ipse. Et quid dicam? Quem eum? Minus enim morarer, si non penitus esset indicibilis. Confortans ergo eum, cujus ne ipse quidem confortator suus capere poterat majestatem.

6. What great thing would it have been, Lord Jesus, if when the hour for which Thou hadst come drew near, Thou hadst stood unafraid, as One who had power to lay down Thy life, and no one was taking it from Thee? Or was it not far more glorious, since all was being done for our sake, that not only the passion of the body but also the affection of the heart should work for us: and that those whom Thy death was giving life, Thy trepidation should no less make strong, and Thy sadness glad, and Thy weariness eager, and Thy disturbance calm, Thy desolation consoled? I read indeed at the raising of Lazarus that He groaned in spirit and troubled Himself (John 11:33, 38). But let that be for the moment, that He troubled Himself: not by necessity of His condition, but by the good pleasure of His will. But now I hear something more. For love, which is strong as death, so far prevailed that an angel of God strengthened Christ. Who, and whom? Hear the Evangelist: There appeared, he says, an angel strengthening Him (Luke 22:43). Whom, Him? Plainly Him for whose birth the closed womb of the Virgin opened; at whose nod water was changed into wine; at whose touch leprosy was put to flight; under whose feet the sea stood solid; at whose voice the dead arose: in short, Him who upholds all things by the word of His power; through whom all things were made; through whom all things subsist, even the angel himself as well. And what shall I say? Whom, Him? For I would dwell on it less, were He not wholly unspeakable. Strengthening, then, Him whose majesty not even His strengthener himself could comprehend.

7. Rogo te, angele, quem consolaris? An ignorabas quis esset, ad quem consolandum veniebas? Certe consolator est, certe Paracletus est: alioquin non diceret, alium Paracletum a Patre mittendum apostolis (Joan. XIV, 16), si non esset et ipse Paracletus. Denique agnosco et in hoc ipso Paracletum maximum, agnosco Paracletum benignissimum, qui prope sit his qui tribulato sunt corde. Non despero jam, Domine, etiamsi molesta mihi videatur tribulatio quam patior, etiamsi pusillanimis sum, etiamsi desidero ut transferatur calix a me. Non despero, inquam, dummodo addam et ipse: Verumtamen non sicut ego volo, sed sicut tu (Matth. XXVI, 39). Didici etiam ex hoc ipso, non ad carnalem sive caducam recurrere consolationem, sed ad angelicam, sed ad coelestem. Ita plane, dummodo non murmurem (id enim penitus separaret a te, si non citius resipiscerem); non renuo, etiamsi opus habeo consolari. Quid enim? agnosco vocem meam in Salvatore, et de salute desperem? Plane in patientia mea possidebo animam meam.

7. I ask you, angel, whom are you consoling? Did you not know who He was whom you were coming to console? Surely He is a consoler, surely He is a Paraclete: otherwise He would not say that another Paraclete was to be sent by the Father to the apostles (John 14:16), if He were not Himself also a Paraclete. Indeed, in this very thing I recognize the greatest Paraclete, I recognize the most kindly Paraclete, who is near to those who are of troubled heart. I do not despair now, Lord, even if the tribulation which I suffer seems grievous to me, even if I am faint-hearted, even if I desire that the chalice be taken from me. I do not despair, I say, provided that I too add: Yet not as I will, but as Thou wilt (Matt. 26:39). I have learned also from this very thing to have recourse not to carnal or perishable consolation, but to the angelic, to the heavenly. So indeed, provided I do not murmur (for that would wholly separate me from Thee, if I did not quickly come to my senses), I do not refuse it, even if I have need to be consoled. For what? Do I recognize my own voice in the Saviour, and should I despair of salvation? Plainly in my patience I shall possess my soul.

8. Verumtamen proficere volo, si possum, nec

8. Nevertheless I wish to advance, if I can, and not

Editors' notes and page, col. 507

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running head: 507 S. BERNARDI ABBATIS CLARÆ-VALLENSIS 508
marginal letters: A ‹rum trepidationem, agnosco›; B ‹etiam cordis affectio pro nobis faceret›; C ‹sub cujus plantis solidum mare stetit›; D ‹prope sit his qui tribulato sunt corde›
old-edition numerals: 1062 after ‹tanquam›
other: The column opens with "rum", the end of "pusillanimorum" broken from col. 506, where the word is set whole; this file begins at "trepidationem". Worn type read: "S d esto" (Sed), "tu bavit" (turbavit), "confo taverit", "Paracl tum n Patre" (Paracletum a Patre), "ettamsi", "consola i".

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statim adepta salute esse contentus. Qui timet Deum, ait Sapiens, faciet bona (Eccli. XV, 1). Sed parum est: scriptum est enim: Declina a malo, et fac bonum; inquire pacem et persequere eam (Psal. XXXVI, 27). Noli esse salute contentus: quaere pacem, ne tibi sit in periculo etiam salus ipsa. Audi ergo angelum nato eo, qui factus est pax nostra, exsultantem atque canentem: Pax in terra hominibus bonae voluntatis (Luc. II. 14). Quae autem bona, nisi ordinata voluntas? Quaenam est illa, inquis? Profecto quae rationi consentanea est, dicenti: Quia non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis (Rom. VIII, 18). Hoc si jam sentire coepisti, haud dubium quin libenter feras crucem Domini, et dicas: Paratus sum, et non sum turbatus, ut custodiam mandata tua (Psal. CXVIII, 60).

to be content with salvation as soon as it is gained. He who fears God, says the Wise man, will do good (Sir. 15:1). But that is little: for it is written: Turn away from evil, and do good; seek peace and pursue it (Ps. 36:27). Do not be content with salvation: seek peace, lest salvation itself be in peril for you. Hear, then, the angel, when He was born who has been made our peace, exulting and singing: Peace on earth to men of good will (Luke 2:14). But what will is good, if not an ordered will? Which is that, you ask? Surely that which consents to reason when it says: For the sufferings of this time are not worthy to be compared with the glory to come, which shall be revealed in us (Rom. 8:18). If you have already begun to feel this, there is no doubt that you will gladly bear the cross of the Lord, and say: I am ready, and I am not troubled, to keep Thy commandments (Ps. 118:60).

9. Attamen si vis perfectus esse, unum adhuc tibi est necessarium. Quid illud, inquis? Profecto gaudium in Spiritu sancto. Siquidem et is qui timore coercetur, et patiens est; et qui ratione spei ducitur, et benevolus est; nisi etiam fuerit fervens spiritu, facile labi potest. Porro quae per Spiritum diffunditur charitas, et patiens, et benigna est; et, quod est amplius, nunquam excidit. In primo denique mandato quod parentibus nostris datum est, si diligenter consideres, et Eva patiens, et Adam benevolus fuisse videntur. Quia tamen uterque cecidit, liquet quod stabili non erat ille vel illa gradu. Vidit mulier lignum, ait Scriptura, quod esset pulchrum visu et ad vescendum suave. Nonne tibi videtur vix continere manum? Sic et ubi a serpente interrogata est, vide si non manifeste sonant verba ejus molestum ei fuisse mandatum. Ex omni, inquit, ligno paradisi comedimus, de ligno autem scientiae boni et mali dixit nobis: Ne comedamus (Gen. III, 2, 3). Non dicit; Sic est voluntas Creatoris: quare sic, ipse novit: nobis sufficit obedire, quia vita nostra in voluntate ejus. Itaque facile seducta est mulier et promissioni credere, et acquiescere persuasioni. Vir autem non seductus est (I Tim. II, 14), sed subversus mulieris amore. Optaret enim semper servare mandatum, quod sibi utile noverat, si non mulier ei aliud suaderet. Nec aliquam in servando mandato visus est pati difficultatem; sed quae bona voluntas erat, non habuit fortitudinem, quia non habuit fervorem.

9. Yet if you wish to be perfect, one thing more is necessary for you. What is that, you ask? Surely joy in the Holy Spirit. For both he who is restrained by fear is also patient, and he who is led by the reasoning of hope is also well-disposed; [but] unless he is also fervent in spirit, he can easily fall. But the charity which is poured forth through the Spirit is both patient and kind; and, what is more, it never fails. Finally, in the first commandment, which was given to our first parents, if you consider it diligently, both Eve seems to have been patient and Adam well-disposed. Yet because both fell, it is clear that neither he nor she stood on a firm footing. The woman saw the tree, says Scripture, that it was fair to the sight and pleasant to eat. Does she not seem to you scarcely to hold back her hand? So too when she was questioned by the serpent, see whether her words do not plainly sound that the commandment was irksome to her. Of every tree, she says, of paradise we eat; but of the tree of the knowledge of good and evil He told us: That we should not eat (Gen. 3:2, 3). She does not say: Such is the will of the Creator; why it is so, He Himself knows; it is enough for us to obey, for our life is in His will. So the woman was easily led astray, both to believe the promise and to yield to the persuasion. But the man was not led astray (1 Tim. 2:14), but overthrown by love of the woman. For he would have wished always to keep the commandment, which he knew to be profitable to him, if the woman had not persuaded him otherwise. Nor did he seem to suffer any difficulty in keeping the commandment; but what was a good will did not have strength, because it did not have fervour.

10. Fortis quippe est ut mors, non patientia aut spes, sed dilectio (Cant. VIII, 6); non timor aut ratio sed spiritus fortitudinis est. Dicit patientia: Sic oportet fieri, quia timore urgetur. Dicit voluntas bona: Sic expedit, et sic agendum est; quia spei attrahitur ratione. Charitas vero quae inflammatur a spiritu, neque: Sic oportet, dicit, neque: Sic expedit; sed: Sic volo, inquit, sic cupio, sic desidero vehementer. Videtis quanta sublimitas, videtis quanta securitas, quantaque suavitas charitatis. Felix anima, quae ad hunc charitatis pervenerit statum! Nec sane desperandum nobis, quandoquidem ejus, qui ad hunc pervenit gradum, ob hoc maxime

10. For strong as death is not patience or hope, but love (Song 8:6); not fear or reason, but it is the spirit of fortitude. Patience says: So it must be, because it is pressed by fear. Good will says: So it is expedient, and so it must be done; because it is drawn by the reasoning of hope. But charity, which is set aflame by the spirit, says neither: So it must be, nor: So it is expedient; but: So I will, it says, so I long, so I desire vehemently. You see how great is the sublimity, you see how great the security, and how great the sweetness of charity. Happy the soul that has come to this state of charity! Nor indeed must we despair, since of him who has come to this degree, for this reason above all

Editors' notes and page, col. 508

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running head: 507 S. BERNARDI ABBATIS CLARÆ-VALLENSIS 508
marginal letters: A ‹statim adepta salute esse contentus›; B ‹turbatus, ut custodiam mandata tua›; C ‹continere manum? Sic et ubi›; D ‹habuit fervorem.›
old-edition numerals: 1063 after ‹ligno›
other: "(Luc. II. 14)" printed with a full stop; "Non dicit; Sic" printed with a semicolon. The text quoted under "Psal. XXXVI, 27" is closer to Ps. 33:15 in its second half; the reference is kept as printed. The column ends mid-sentence at "maxime".

PL 183:509

memoria celebratur, ut ipsius et invocemus auxilium, et provocemur exemplo. Plus dico, et ex nobis nonnullos videre mihi videor in hoc gradu. Si dicis beatum Andream apostolum esse, nec posse te, qui pusillus es, ejus sequi vestigia; pudeat certe vel eos qui tecum sunt, non imitari. Nemo repente fit summus; ascendendo, non volando apprehenditur summitas scalae. Ascendamus igitur, velut duobus quibusdam pedibus, meditatione et oratione. Meditatio siquidem docet quid desit; oratio ne desit obtinet. Illa viam ostendit, ista deducit. Meditatione denique agnoscimus imminentia nobis pericula; oratione evadimus, praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

memory is celebrated, so that we may both call upon his help and be stirred by his example. I say more: I seem to myself to see some even from among us on this step. If you say that blessed Andrew is an apostle, and that you, who are little, cannot follow in his footsteps, at least be ashamed not to imitate those who are with you. No one becomes highest all at once; the top of a ladder is reached by climbing, not by flying. Let us climb, then, as though on two feet, meditation and prayer. For meditation teaches what is lacking; prayer obtains that it be not lacking. The one shows the way, the other leads along it. By meditation, in short, we recognize the dangers that threaten us; by prayer we escape them, by the gift of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

S⟨E⟩RMO II. De quatuor cornibus crucis.

SERMON II. On the four horns of the cross.

1. Beati Andrae apostoli solemnitas hodie celebratur: quam si pia sollicitudine perscrutemur, multa invenimus in ea quae aedificent animas nostras. In ipso siquidem conversionis suae initio magnum nobis perfectae obedientiae praestat exemplum. Quod quidem Christianis omnibus necessarium, nobis tamen est charius amplectendum, qui nimirum specialiter ex ipsa professione nostra tenemur obedientiae debitores. Sapiens nummularius [alias, mercator] est, imo ipsa Sapientia, cui necesse habemus reddere hunc obedientiae nummum; nec suscipiet eum, nisi et integer inveniatur, et sine aliqua falsitate. Nam si discutimus, si dijudicamus, et in hoc quidem praecepto obedimus, sed non in illo; fractus est nummus; non suscipiet eum Christus, a quo nimirum tenemur nummi, non fracti, sed integri debitores. Omnes enim obedientiam simpliciter, et sine ulla exceptione promisimus. Quod si quis obediat quidem, sed simulatorie et ad oculum, murmuret autem in abscondito: falsus est nummus ejus; plumbum habet, non argentum, et iniquitas sedet super talentum plumbi. Dolose agit, sed in conspectu Dei, quoniam Deus non irridetur.

1. The solemnity of the blessed apostle Andrew is celebrated today: and if we search it out with devout care, we find in it many things to build up our souls. For at the very beginning of his conversion he offers us a great example of perfect obedience. This is indeed necessary for all Christians, yet it is to be embraced more dearly by us, who, by our very profession, are bound in a special way as debtors of obedience. The money-changer [variant: merchant] is wise, nay, is Wisdom Himself, to Whom we must render this coin of obedience; and He will not accept it unless it is found both whole and free of any falseness. For if we discuss, if we pass judgement, and obey in this precept but not in that, the coin is broken; Christ will not accept it, to Whom we are bound as debtors of a coin not broken but whole. For we have all promised obedience simply and without any exception. But if someone obeys indeed, yet feignedly and for the eye, while murmuring in secret, his coin is false; it has lead, not silver, and iniquity sits upon the talent of lead. He acts deceitfully, but in the sight of God, for God is not mocked.

2. Vis audire perfectae obedientiae formam? Vidit Dominus, ait evangelista, Petrum et Andream mittentes rete in mare; et ait illis: Venite post me, faciam vos fieri piscatores hominum. Faciam, inquit, de piscatoribus piscatores, imo praedicatores. At illi continuo, nihil dijudicantes aut haesitantes, non solliciti unde viverent, non considerantes quoniam modo rudes homines et sine litteris praedicatores fieri possent; nihil denique interrogantes, sine omni mora relictis retibus et navi secuti sunt eum (Matth. IV, 18 20). Agnoscite, fratres, quoniam propter vos singulis annis in Ecclesia recitantur; ut discentes verae obedientiae formam, castigetis corda vestra in obedientia charitatis. Haec nimirum est quae sola commendat obedientiae nummum, hoc illius argentum est probatum atque purgatum. Sola enim est charitas, quae obedientiam gratam facit et acceptabilem Deo. Hilarem quippe datorem diligit Deus (II Cor. IX, 7). Et item: Si tradidero, inquit, corpus

2. Do you wish to hear the pattern of perfect obedience? The Lord saw, says the evangelist, Peter and Andrew casting a net into the sea; and He said to them: Come after Me, I will make you to become fishers of men. I will make, He says, out of fishermen fishers, nay, preachers. And they at once, judging nothing and hesitating over nothing, not anxious how they would live, not considering how rude men without letters could become preachers, asking nothing at all, without any delay left their nets and the boat and followed Him (Matt. 4:18–20). Recognize, brethren, that it is for your sake that [these things] are read in the Church every year, so that, learning the pattern of true obedience, you may chasten your hearts in the obedience of charity. It is charity alone that commends the coin of obedience; this is its silver, tried and refined. For it is charity alone that makes obedience pleasing and acceptable to God. For God loves a cheerful giver (2 Cor. 9:7). And again: If I deliver, he says, my body

Editors' notes and page, col. 509

Page

running head: 509 IN FESTO S. ANDREÆ APOS[TOLI …] (right part beyond this column's image)
marginal letters: A ‹memoria celebratur, ut ipsius›; B ‹S⟨E⟩RMO II. / De quatuor cornibus›; C ‹quidem praecepto obedimus›; D ‹continuo, nihil dijudicantes›
old-edition numerals: 1061 after ‹Ecclesia›
other: "SERMO" printed with the E lost (S.RMO). Scripture reference printed "iv, 18 20" with no visible dash. Last word "cor-" completed as "corpus" from the first line of col. 510 visible at the right edge of the top image.

PL 183:510

meum ita ut ardeam, charitatem autem non habuero, nihil mihi prodest (I Cor. XIII, 3).

so that I burn, but have not charity, it profits me nothing (1 Cor. 13:3).

3. Vultis ut de ipsa quoque beati hujus apostoli passione, quam nimirum hodie celebramus, loquamur aliquid ad laudem Christi, et ad aedificationem vestram? Audistis certe, cum pervenisset beatus Andreas ad locum ubi crux parata erat, quomodo confortatus sit in Domino; et per Spiritum, quem una cum caeteris apostolis in igneis linguis acceperat, verba vere ignea loqueretur. Videns enim paratam eminus crucem, nequaquam, ut exigere videtur mortalis infirmitas, facies ejus expalluit, nequaquam sanguis ejus gelatus est; non stetere comae, aut vox faucibus haesit; non contremuit corpus, non mens ejus turbata est; non recessit, ut assolet, intellectus. Ex abundantia cordis os locutum est, et charitas quae fervebat in corde, quasi scintillas quasdam ardentissimas emittebat in voce. Quid enim beatus Andreas, cum sibi paratam, ut dixi, crucem eminus cerneret, loquebatur? « O crux, » inquit, « diu desiderata, et jam concupiscenti animo praeparata! securus et gaudens venio ad te; ita ut et tu exsultans suscipias me, discipulum ejus, qui pependit in te; quia amator tuus semper fui, et desideravi amplecti te. » Obsecro, fratres, homo est qui loquitur haec? an non est homo, sed angelus, aut nova aliqua creatura? Homo plane similis nobis, passibilis. Nam passibilem eum passio ipsa testatur, qua appropinquante tam laetabundus exsultat. Unde ergo in homine nova haec exsultatio, et laetitia hactenus inaudita? Unde in tanta fragilitate tanta constantia? Unde in homine tam spiritualis mens, tam fervens charitas, animus tam robustus? Absit ut a se ipso tantam ei credamus inesse virtutem! Donum perfectum est, descendens a Patre luminum, ab eo utique qui facit mirabilia magna solus.

3. Do you wish that we should say something also about the passion itself of this blessed apostle, which we celebrate today, to the praise of Christ and to your edification? You have surely heard how, when blessed Andrew had come to the place where the cross was prepared, he was strengthened in the Lord; and through the Spirit, Whom he had received together with the other apostles in tongues of fire, he spoke words truly of fire. For seeing the cross prepared at a distance, his face did not at all grow pale, as mortal weakness seems to demand, his blood did not at all run cold; his hair did not stand on end, nor did his voice stick in his throat; his body did not tremble, his mind was not troubled; his understanding did not leave him, as it is wont to do. Out of the abundance of the heart the mouth spoke, and the charity that glowed in his heart sent forth, as it were, most burning sparks in his voice. For what did blessed Andrew say when he saw the cross prepared for him, as I said, at a distance? "O cross," he said, "long desired, and now made ready for a longing soul! Secure and rejoicing I come to you, so that you too may receive me exultingly, the disciple of Him Who hung upon you; for I have always been your lover, and have desired to embrace you." I beg you, brethren, is it a man who speaks these things? Or is it not a man, but an angel, or some new creature? Plainly a man like us, capable of suffering. For his very passion bears witness that he was capable of suffering, at whose approach he exults so joyfully. Whence, then, in a man this new exultation, and a gladness unheard of until now? Whence in such frailty such constancy? Whence in a man so spiritual a mind, so fervent a charity, so robust a spirit? Far be it from us to believe that so great a virtue was in him of himself! It is a perfect gift, coming down from the Father of lights, from Him indeed Who alone does great wonders.

4. Plane spiritus erat, dilectissimi, qui adjuvabat infirmitatem ejus, per quem diffundebatur in corde ipsius charitas fortis ut mors, imo et fortior morte. Cujus, o si et nos participes inveniamur! Ecce enim molestus est nobis poenitentiae labor, corporis afflictio gravis, abstinentia onerosa. In vigiliis dormitat anima nostra prae taedio, non ob aliud sane, quam propter inopiam spiritus. Ipse enim si adesset, adjuvaret sine dubio infirmitatem nostram: et sicut beato Andreae crucem et mortem ipsam, sic nobis quoque laborem, et poenitentiam nostram faceret, non solum non modestam, sed etiam desiderabilem, atque omnino delectabilem esse. Spiritus enim meus, ait Dominus, super mel dulcis (Eccli. XIV, 27); ita ut ne ipsa quidem dulcedini ejus praevalere queat, amarissima licet, mortis amaritudo Quid non temperabit illa dulcedo, quae mortem quoque facit esse dulcissimam? quae resistere possit asperitas unctioni illi, quae mortem quoque facit suavissimam? Cum dederit, ait, dilectis suis somnum, ecce haereditas Domini (Psal. CXXVI, 2, 3). Quam molestiam non expellet gaudium illud, quod mortem quoque ipsam facit laetissimam? Quaeramus

4. Plainly it was the Spirit, dearly beloved, Who helped his weakness, through Whom there was poured forth in his heart a charity strong as death, nay, even stronger than death. Oh, that we too might be found sharers in it! For see, the labour of penance is irksome to us, the affliction of the body heavy, abstinence burdensome. In vigils our soul slumbers for weariness, surely for no other reason than for want of the Spirit. For if He were present, He would without doubt help our weakness: and as He made the cross and death itself for blessed Andrew, so too He would make our labour and our penance for us not only not irksome, but even desirable and altogether delightful. For My Spirit, says the Lord, is sweet above honey (Ecclus. 24:27); so that not even the bitterness of death, though most bitter, can prevail against its sweetness. What will that sweetness not temper, which makes even death most sweet? What harshness could resist that anointing, which makes even death most pleasant? When He shall give, he says, sleep to His beloved, behold the inheritance of the Lord (Ps. 126:2–3). What irksomeness will that joy not drive out, which makes even death itself most joyful? Let us seek

Editors' notes and page, col. 510

Page

running head: [IN FESTO S.] ANDREÆ APOSTOLI SERMO II. 510
marginal letters: A ‹pus meum ita ut ardeam›; B ‹Ex abundantia cordis os›; C ‹inaudita? Unde in tanta›; D ‹sicut beato Andreae crucem›
old-edition numerals: (none)
other: The column opens with "pus", the end of "cor-pus" set whole at the foot of col. 509; this file begins at "meum". No full stop is visible after "amaritudo" before "Quid"; set as seen. Reference printed "Eccli. XIV, 27"; the verse is Ecclus. 24 (Vulgate 24:27), so the printed XIV looks like a misprint for XXIV; the English gives 24:27.

PL 183:511

hunc spiritum, fratres: tota sollicitudine operam demus, ut mereamur habere hunc spiritum, imo ut quem jam habemus, abundantius adhuc habeamus. Quicunque enim spiritum Christi non habet, hic non est ejus (Rom. VIII, 9). Nos autem non accepimus spiritum hujus mundi, sed spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis (I Cor. II, 12). Testimonium praesentiae ejus praebent opera ipsa salutis et vitae, quae nullatenus agere possemus, nisi spiritus Salvatoris adesset qui vivificat animas nostras. Quaeramus igitur ut dona sua multiplicet Deus in nobis, et spiritum suum augeat, qui jam primitias dedit. Nullum enim omnino praesentiae ejus certius testimonium est, quam desiderium gratiae amplioris, quoniam ipse dicit: Qui edunt me, adhuc esurient; et qui bibunt me, adhuc sitient (Eccli. XXIV, 56).

this Spirit, brethren: let us strive with all care that we may deserve to have this Spirit, nay rather, that the Spirit we already have we may have yet more abundantly. For whoever has not the Spirit of Christ is none of His (Rom. 8:9). But we have received not the spirit of this world, but the Spirit Who is from God, that we may know the things that are given us by God (1 Cor. 2:12). The very works of salvation and life bear witness to His presence, works we could in no way do unless the Spirit of the Saviour were present, Who gives life to our souls. Let us ask, then, that God multiply His gifts in us and increase His Spirit, Who has already given the first-fruits. For there is no surer witness at all of His presence than the desire for more abundant grace, since He Himself says: They that eat Me shall yet hunger; and they that drink Me shall yet thirst (Ecclus. 24:29).

5. Sed fortasse multorum nobis conscientiae jam respondent: Desideramus quidem hunc Spiritum, qui sic adjuvet infirmitatem nostram; sed invenire non possumus. Et ego dico: Propterea non invenitis, quia non quaeritis; propterea non accipitis, quia non petitis. Petitis, et non accipitis, eo quod negligenter petatis. Nihil enim aliud exspectat, nihil aliud quaerit Deus, nisi ut sedule et cum desiderio requiratur. Denique quando negabit petentibus, qui etiam non petentes provocat, et hortatur ut petant? Si vos, inquit, cum sitis mali, nostis bona data dare filiis vestris, quanto magis Pater vester de coelo dabit spiritum bonum petentibus se? (Luc. XI, 43). Petite ergo, charissimi, petite sine intermissione, petite sine haesitatione; et in omnibus operibus vestris dulcissimi semper hujus ac suavissimi Spiritus praesentiam et auxilium invocate. Et nos enim, fratres, cum beato Andrea necesse habemus tollere crucem nostram, imo cum eo, quem et ipse secutus est, Domino Salvatore. Inde enim sic laetabatur, inde sic exsultabat, quod non solum pro eo, sed etiam cum eo mori videretur, et complantari similitudini mortis ejus, ut compatiens etiam conregnaret. Cum quo ut simul crucifigamur et nos, attentis auribus cordis audiamus vocem dicentis: Qui vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me (Luc. IX, 23). Ac si dicat: Qui me desiderat, se despiciat: qui vult facere voluntatem meam, discat frangere suam.

5. But perhaps the consciences of many are already answering us: We do indeed desire this Spirit, Who would so help our weakness; but we cannot find Him. And I say: You do not find because you do not seek; you do not receive because you do not ask. You ask and do not receive, because you ask negligently. For God awaits nothing else, seeks nothing else, than that He be sought diligently and with desire. In short, when will He refuse those who ask, He Who even rouses those who do not ask, and exhorts them to ask? If you, He says, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to those who ask Him? (Luke 11:13). Ask, therefore, dearest brethren, ask without ceasing, ask without hesitation; and in all your works call always upon the presence and help of this most sweet and most gentle Spirit. For we too, brethren, must take up our cross with blessed Andrew, nay rather, with Him Whom he himself followed, the Lord our Saviour. For this was why he so rejoiced, this was why he so exulted, that he saw himself dying not only for Him but also with Him, and being planted together in the likeness of His death, so that, suffering with Him, he might also reign with Him. And that we too may be crucified together with Him, let us hear with attentive ears of the heart the voice of Him Who says: If anyone will come after Me, let him deny himself, and take up his cross, and follow Me (Luke 9:23). As if He said: Whoever desires Me, let him despise himself; whoever wishes to do My will, let him learn to break his own.

6. Sed continuo bella insurgunt, armantur protinus adversum eos inimici. Et nos armemur contra; imitemur arma regis nostri, ut tollamus et nos crucem nostram, in qua de inimicis omnibus triumphemus. Audi enim quid Psalmista promiserit, imo Spiritus sanctus per os ejus: Scuto, inquit, circumdabit te veritas ejus, haud dubium quin Altissimi; de eo siquidem loquebatur, sicut manifeste indicant ipsius psalmi praecedentia verba. Ad quid, fratres scuto circumdamur, nisi quia nos undique bella circumdant? Denique quid causae sit ut te scuto

6. But at once wars rise up; at once enemies are armed against them. Let us too be armed against them; let us imitate the arms of our King, so that we too may take up our cross, on which we may triumph over all our enemies. For hear what the Psalmist has promised, nay rather the Holy Spirit through his mouth: His truth, he says, shall compass you with a shield, beyond doubt the truth of the Most High; for it was of Him that he was speaking, as the preceding words of the psalm itself plainly show. To what end, brethren, are we compassed with a shield, if not because wars compass us on every side? In short, what reason is there that [His truth] should compass you with a shield

Editors' notes and page, col. 511

Footnotes

(75) ‹anchor: …genter petatis› · call in col 511

Ingratitudinem in causa esse dicit sermone 27 de Diversis.

In Sermon 27 On Various Topics he says that ingratitude is the cause.

(printed under page 261)

Page

running head: 511 S. BERNARDI ABBATIS CLARA[E-VALLENSIS …] (right part beyond this column's image)
marginal letters: A ‹hunc spiritum, fratres›; B ‹me, adhuc esurient›; C ‹bona data dare filiis vestris›; D ‹et nos, attentis auribus cordis›
old-edition numerals: 1065 after ‹Qui edunt›

PL 183:512

circumdet, attende. Scuto, inquit, circumdabit te veritas ejus. Ad quid enim? Non timebis, inquit, a timore nocturno; a sagitta volante in die, a negotio perambulante in tenebris, ab incursu et daemonio meridiano (Psal. XC, 5, 6). Videsne quam necesse sit, ut scuto circumdet te veritas, quem sic hostium tela circumdant? ab inferiori enim parte timor nocturnus insurgit, a sinistris sagitta volat in die, a dextris perambulat negotium tenebrosum: et ut nihil sit vacuum, a superiori parte daemonium meridianum insurgit [alias, occurrit]. Nos autem miseri et miserabiles, vicinis tot serpentibus, et igneis telis undique volantibus, undique insurgentibus inimicis, nihilominus perniciosa securitate et negligentia dormitamus, torpemus otio, vanitatibus et scurrilitatibus indulgemus, tam pigri ad spiritualia exercitia, ac si jam pax sit et securitas, et non sit militia vita hominis super terram. Hoc est, dico vobis, charissimi, quod me vehementius terret, quod omnino timoris ace⟨r⟩bissimi gladio transverberat animam meam; quod inter tanta pericula minus timorati, minus exercitati [alias, excitati], minus quam necesse sit solliciti videamur. Siquidem unum e duobus haec ipsa negligentia nostra pr⟨o⟩b⟨a⟩t; aut omnino traditos nos hostibus, et nescire; aut certe, si inter haec conservamur, ei qui tuetur nos, ingratos nimium inveniri. Quorum utrumque quid periculi habeat, satis manifestum est. Propterea, obsecro vos, dilectissimi, ipsa nos excitet hostium malitia pervigil, et instantia eorum maligna, qua tam seduli, tam solliciti sunt in nostram perditionem [alias, persecutionem], nos quoque sollicitos faciat et circumspectos, ut in timore et tremore nostram ipsorum salutem operemur.

encompass you, take note. His truth, he says, shall compass you with a shield. To what end? You shall not be afraid, he says, of the terror of the night; of the arrow that flies by day, of the business that walks about in the dark, of the onset and the noonday devil (Ps. 90:5–6). Do you see how needful it is that the truth should compass you with a shield, you whom the weapons of enemies so encompass? For from below rises the terror of the night, on the left flies the arrow by day, on the right walks the business of darkness: and so that no side be left empty, from above rises [variant: comes against you] the noonday devil. Yet we, wretched and pitiable, with so many serpents close by, with fiery darts flying on every side and enemies rising up on every side, nonetheless doze in a ruinous security and negligence, grow sluggish in idleness, indulge in vanities and buffoonery, are so slothful towards spiritual exercises, as if there were already peace and security, and the life of man upon earth were not a warfare. This it is, I tell you, dearest brethren, that terrifies me most vehemently, that altogether pierces my soul with the sword of a most bitter fear: that amid such great dangers we appear less God-fearing, less trained [variant: less roused], less watchful than is needful. For this very negligence of ours proves one of two things: either that we have been wholly handed over to our enemies and do not know it; or surely, if we are preserved amid these things, that we are found exceedingly ungrateful to Him Who guards us. How much danger each of these holds is plain enough. Therefore, I beg you, dearly beloved, let the ever-watchful malice of our enemies itself rouse us, and let their malignant persistence, by which they are so diligent, so careful for our ruin [variant: persecution], make us also careful and circumspect, so that in fear and trembling we may work out our own salvation.

7. Ecce enim in cruce est salus nostra: tantum ut ei viriliter inhaereamus. Verbum crucis, ait Apostolus, pereuntibus quidem stultitia; his autem qui salvi fiunt, id est nobis, virtus Dei est (I Cor. I, 18). Ipsa est scutum quo circumdamur, ut ejus quatuor cornua quadrifaria hostium tela repellant. Sit ergo inferius cornu contra timorem nocturnum, id est adversus pusillanimitatem, quae de carnis afflictione procedit, ut id quod sub nobis est, corpus castigare viriliter studeamus, ac subjicere servituti. Si quis vero nobis in faciem maledicit, si quis aperte mala suadere conatur; in die volat sagitta, et a sinistris est, sinistro nihilominus cornu crucis excipienda. Quod si adulatur, si quasi consulentis animo venenum propinat fraternae detractionis, et odium seminare conatur, si denique iniquum aliquid tanquam justum persuadere tentat, a dextris est mihi iste; sed Judas est, osculo me prodit, et dextro cornu crucis negotium perambulans in tenebris necesse est propulsari. Sed ecce daemonium meridianum, superbiae scilicet spiritus, qui nimirum in splendore majori virtutum acrius insurgere solet. Haec autem quam perniciosa sit, saepius vobis intimare curamus. Initium quippe omnis peccati, et causa totius perditionis, superbia est. Propterea

7. For behold, in the cross is our salvation: only let us cleave to it manfully. The word of the cross, says the Apostle, is to them that perish foolishness; but to them that are saved, that is, to us, it is the power of God (1 Cor. 1:18). It is the shield with which we are compassed, so that its four horns may drive back the fourfold weapons of the enemies. Let the lower horn, then, be against the terror of the night, that is, against faint-heartedness, which proceeds from the affliction of the flesh, so that we may strive manfully to chastise what is beneath us, the body, and to bring it into subjection. But if someone curses us to our face, if someone openly tries to urge evil upon us, the arrow flies by day, and is on the left, and is to be caught no less on the left horn of the cross. But if he flatters, if as though with the mind of a counsellor he offers the poison of detraction against a brother, and tries to sow hatred, if in short he tries to persuade me of something wicked as though it were just, this man is on my right; but he is a Judas, he betrays me with a kiss, and the business walking in the dark must be driven off with the right horn of the cross. But behold the noonday devil, that is, the spirit of pride, which is wont to rise up more fiercely in the greater splendour of the virtues. How ruinous this is we take care to impress upon you often. For pride is the beginning of all sin and the cause of all perdition. Therefore

Editors' notes and page, col. 512

Page

running head: [S. BERNARDI] ABBATIS CLARÆ-VALLENSIS 512
marginal letters: A ‹circumdet, attende. Scuto›; B ‹tatibus indulgemus›; C ‹vos, dilectissimi, ipsa nos›; D ‹id est adversus pusillanimitatem›
old-edition numerals: 1066 after ‹ut ei›
other: "acerbissimi" and "probat" have letters lost to worn type (r; o and a); restored in ⟨ ⟩. The Psalm verse is quoted with no reference at the opening; reference printed later as "Psal. XC, 5, 6".

PL 183:513

quisquis es qui salutem tuam operari studes, adversus hanc super caput tuum cornu crucis habere memento, ut non eleveris in super⟨b⟩iam, non exaltetur cor tuum, non ambules in magnis, neque in mirabilibus super te; sed tela ea, quae de sublimi veniunt, supereminens capiti tuo cornu crucis excipiat. Sane hoc solum est, cui salutis pariter et regni titulus inscribitur; quia solus qui se humiliat, salvari et exaltari meretur.

whoever you are who strive to work out your salvation, remember to hold the horn of the cross above your head against it, so that you be not lifted up into pride, that your heart be not exalted, that you walk not in great matters, nor in wonderful things above you; but let the horn of the cross, rising above your head, catch those weapons that come from on high. Truly this alone is the horn on which the title both of salvation and of the kingdom is inscribed; for he alone who humbles himself deserves to be saved and exalted.

8. Jam ut breviter repetam, quatuor haec cornua sunt continentia, patientia, prudentia et humilitas. Felix anima, quae in hac cruce gloriatur, in hac cruce triumphat! tantum ut perseveret in ea, et

8. Now, to repeat briefly, these four horns are continence, patience, prudence and humility. Happy the soul that glories in this cross, that triumphs on this cross! only let it persevere on it, and

IN OBITU DOMINI HUMBERTI MONACHI CLARAE-VALLENSIS SERMO

ON THE DEATH OF DOM HUMBERT, MONK OF CLAIRVAUX. SERMON.

1. Humbertus famulus Domini mortuus est, devotus famulus, servus fidelis. Ipsi vidistis, quomodo nocte praeterita inter manus nostras exspiraverit, tanquam unus ex vermiculis terrae. Per hoc triduum fatigavit eum mors, et demolita est intra fauces suas, ut satiaretur sanguine quem sitivit. Eia, fecit quod potuit; occi⟨d⟩it carnem, et ecce recondita est in corde terrae. Separavit a nobis dulcem amicum, prudentem consiliarium, auxiliarium fortem. Nec mihi, nec vobis pepercit insatiabilis homicida, mihi autem minus. Siccine separas, amara mors? O bestia crudelis! o amaritudo amarissima! o terror (alias, fetor) et horror filiorum Adam! quid fecisti? Occidisti. Sed quid? Carnem utique solam: animae enim non habes quid facias. Volat ad Creatorem suum, quem tam ardenter concupierat, tam fortiter secuta fuerat omnibus diebus vitae suae. Sed et ipsum corpus quod videris habere, auferetur a te, cum tu novissima inimica destrueris, et absorberis in victoria. Reddes utique, reddes aliquando corpus istud, quod ad signum adventus tui tantis hesterna die sputis et exsecrationibus, ac multiplici sordium squalore repleveras, laetabunda et laudans, quia et hunc tuis laqueis irretisses. Veniet Unigenitus Patris cum potestate magna et majestate Humbertum quaerere, et illud idem cadaverosum corpus configurare corpori claritatis suae. Tu autem quid? Profecto, quod in Jeremia scriptum est, in novissimo dierum stulta remanebis (Jerem. XVII, 11), et Humberto in aeternum vivente, tu in perpetuum morieris. Evomuit prophetam marina bestia, quem deglutierat (Jonae, II, 11): et tu Humbertum

1. Humbert, the servant of the Lord, is dead, a devoted servant, a faithful slave. You yourselves saw how last night he breathed his last between our hands, like one of the little worms of the earth. For these three days death wore him out and crushed him within its jaws, to sate itself with the blood it thirsted for. Well, it has done what it could; it has killed the flesh, and see, it is laid away in the heart of the earth. It has parted from us a sweet friend, a prudent counsellor, a strong helper. The insatiable murderer has spared neither me nor you, but me the less. Is it thus you part us, bitter death? O cruel beast! O bitterness most bitter! O terror (variant: stench) and horror of the sons of Adam! What have you done? You have killed. But what? The flesh alone, surely: for with the soul you have nothing you can do. It flies to its Creator, Whom it had so ardently desired, Whom it had so bravely followed all the days of its life. But even the body itself, which you seem to hold, will be taken from you, when you, the last enemy, are destroyed and swallowed up in victory. You will give back, surely you will give back one day, that body which yesterday, as a sign of your coming, you had filled with so much spitting and loathing and with the manifold squalor of filth, rejoicing and exulting that you had caught this man too in your snares. The Only-begotten of the Father will come with great power and majesty to seek Humbert, and to conform that same corpse-like body to the body of His glory. But you, what of you? Surely, as is written in Jeremiah, at the end of days you shall remain a fool (Jer. 17:11), and while Humbert lives for ever, you shall die for ever. The sea-beast vomited out the prophet it had swallowed (Jon. 2:11): and you will give back Humbert,

Editors' notes and page, col. 513

Footnotes

(75*) ‹anchor: not visible in the page-foot crop (presumably the sermon's title)› · call in col 513 (presumed: the note begins under col 513; the call itself is not in the crop) In codice regio post sermones de Dedicatione habetur hic sermo sub hoc titulo. In obitu reverendissimi patris Humberti, scilicet abbatis Igniacensis, ad quem epistola 141, ubi a Bernardo arguitur, quod regimen inconsulto abdicasset. Mirum est, nullam hic de Humberti abbatiali dignitate fieri mentionem. Fuit et alter Humbertus itidem Claræ-Vallensis, de quo Nicolaus Bernardi notarius in epistola 15 : « Humbertus ille, qui hominem exuit, non est ille « communis pater, de quo tu dubitas. » Porro similes in obitu suorum funebres orationes habebat Vir sanctus, ut de Gerardo fratre sermonem 26 in Cantica : item de quodam Converso in lib. 7 Vitæ, cap. 26. De Humberto abbate vide lib. 1 Vitæ, num. 48, et Exordium magnum Cisterciense variis in locis, maxime lib. 3, cap. 4, ubi hujus sermonis fit mentio.

In the royal manuscript this sermon stands after the sermons on the Dedication, under this title: "On the death of the most reverend father Humbert", that is, the abbot of Igny, to whom Letter 141 is addressed, where Bernard rebukes him for having laid down his office without taking counsel. It is remarkable that no mention is made here of Humbert's dignity as abbot. There was also another Humbert, likewise of Clairvaux, of whom Nicholas, Bernard's secretary, writes in Letter 15: "That Humbert who has put off the man is not the common father you are uncertain about." The holy man also gave similar funeral addresses at the deaths of his own, as Sermon 26 on the Song of Songs on his brother Gerard, and that on a certain lay brother in Book 7 of the Life, chapter 26. On Humbert the abbot see Book 1 of the Life, no. 48, and the Exordium magnum Cisterciense in various places, especially Book 3, chapter 4, where this sermon is mentioned.

(printed under page 262)

Page

running head: 513 IN OBITU D. HUMBERTI, MON. CLARA[Æ-VALLENSIS SERMO.] (right part beyond this column's image)
marginal letters: A ‹quisquis es qui salutem›; B ‹1. Humbertus famulus Domini›; C ‹torem suum, quem tam ardenter›; D ‹est, in novissimo dierum›
old-edition numerals: 1067 after ‹Sed›

PL 183:514

nullis valeat tentationibus dejici. Oret igitur quisquis in hac cruce est, oret cum beato Andrea Dominum et magistrum suum, ne patiatur eum de cruce deponi. Quid enim malignus ille non audeat, quid non p⟨r⟩aesumat impius attentare? Quod Aegeae manibus de discipulo, hoc Judaeorum linguis facere cogitaverat ea de magistro. In utroque tamen sera poenitentia ductus, vi⟨c⟩tus et confusus abcessit. Utinam abeat similiter et a nobis, eo vincente, qui et in se, et in discipulo triumphavit! Faciat ipse, ut mereamur et nos in hac nostra qualicunque cruce poenitentiae quam pro ipsius nomine tulimus, fe⟨l⟩iciter consummari, qui est super omnia Deus benedictus in saecula. Amen.

may be cast down by no temptations. Let whoever is on this cross pray, then, let him pray with blessed Andrew to his Lord and Master, that He suffer him not to be taken down from the cross. For what would that malignant one not dare, what would the wicked one not presume to attempt? What he had planned to do to the disciple by the hands of Aegeas, he had planned to do to the Master by the tongues of the Jews. Yet in both cases, led by a late repentance, he departed beaten and confounded. Would that he may likewise depart from us, by the victory of Him Who triumphed both in Himself and in His disciple! May He grant that we too may deserve to be happily brought to our consummation on this cross of penance of ours, such as it is, which we have taken up for His name, He Who is God over all, blessed for ever. Amen.

bertum reddes, quem videris tuo vastissimo ventro conclusisse.

whom you seem to have shut up in your most vast belly.

2. De caetero, fratres, factitium vobis sermonem in omni forma sanctitatis iste Dei servus exhibuit, quem et longum fecit et magnum. Longum, quantum ad longinquitatem viae [alias, vitae]; magnum, quantum ad vitae sublimitatem. Non oportet me amplius aperire os meum, si bene retinuistis sermonem ejus, si vestris illum cordibus impressistis. Quinquaginta annos, et eo amplius, vixit in servitio illius, cui servire regnare est, quia puerilibus annis locatus est in sanctuario Dei. Nobiscum triginta annis ab ipso pene principio monasterii hujus conversatus est, non solum sine querela, sed et cum gratia: cujus ex hoc memoria in benedictione erit nobis, et generationi quae ventura est. Sicut advena et peregrinus pertransit viam et vitam istam, quantum minus potuit de mundi rebus accipiens, utpote sciens quia non erat de hoc mundo. Non habebat hic manentem civitatem, sicut nec patres sui; sed in anteriora extentus, sequebatur ad palmam supernae vocationis. Nihil habet mundus, quod jure clamet in eo, vel de eo: quia nec mundus ei placuit, nec ipse mundo. Quantum parcius potuit, de substantia ejus accepit; et minus accepisset, si non obedientia coegisset. Victum et vestitum habens, his contentus fuit, non ad superfluitatem, sed ad necessitatem: nisi quod ipsam quoque necessitatem, superfluitatem esse saepius causabatur. Ante hos paucos dies, si bene memini, dum colloqueremur ad invicem, dicebat se monasterii hujus praebendarium esse, et tanqnam nullius utilitatis hominem

2. For the rest, brethren, this servant of God has set before you a sermon of deeds in every form of holiness, and he made it both long and great. Long, as to the length of the way [variant: of life]; great, as to the loftiness of the life. I need not open my mouth further, if you have kept his sermon well, if you have printed it on your hearts. Fifty years and more he lived in the service of Him Whom to serve is to reign, for in his boyhood years he was placed in the sanctuary of God. He lived among us for thirty years, from almost the very beginning of this monastery, not only without complaint but with grace as well: whence his memory will be in blessing for us and for the generation that is to come. As a stranger and pilgrim he passed through this way and this life, taking of the world's goods as little as he could, as one who knew that he was not of this world. He had here no abiding city, nor had his fathers; but stretching forward to what lies ahead, he pressed on to the prize of the heavenly calling. The world has nothing that it may rightly claim in him or from him: for neither did the world please him, nor did he please the world. As sparingly as he could, he took of its substance; and he would have taken less, had obedience not compelled him. Having food and clothing, he was content with these, not for superfluity but for necessity: except that he often complained that even necessity was superfluity. A few days ago, if I remember rightly, while we were talking together, he said that he was a pensioner of this monastery and, as a man of no use,

Editors' notes and page, col. 514

Footnotes

(76) ‹anchor: not visible in the page-foot crop› · call in col 514 (presumed: the note is printed under col 514; the call itself is not in the crop)

Id est factorum seu exemplorum, quæ Humbertus exhibuit.

That is, of the deeds or examples that Humbert showed.

(76*) ‹anchor: in sanctuario Dei› · call in col 514 Nempe in monasterio Casæ-Dei, ubi viginti a prima ætate annos monachus vixit, antequam ad Claram-Vallem se reciperet : quod factum sub annum 1118.

That is, in the monastery of La Chaise-Dieu, where he lived as a monk for twenty years from his earliest youth before he withdrew to Clairvaux, which happened about the year 1118.

(printed under page 262)

(77) ‹anchor: Nobiscum triginta annis› · call in col 514

Totidem annos habet Exordium magnum Cisterciense lib. 3, cap. 4.

The Exordium magnum Cisterciense, Book 3, chapter 4, gives the same number of years.

(77*) ‹anchor: hujus præbendarium esse› · call in col 514 Præbendarii vocabantur etiam pauperes, qui quotidianum commeatum ab aliis accipiebant. Ita Bernardus sermone 1 in festo Omnium Sanctorum, num. 2 : « Mendici sumus, in præbenda Dei viventes. »

The poor who received their daily provisions from others were also called prebendaries. So Bernard in Sermon 1 on the feast of All Saints, no. 2: "We are beggars, living on God's prebend."

(printed under page 262)

Page

running head: [IN OBITU D. HUMBER]TI, MON. CLARÆ-VALLENSIS SERMO. 514
marginal letters: A ‹nullis valeat tentationibus›; B ‹bertum reddes, quem videris›; C ‹ctione erit nobis, et generationi›; D ‹tem, superfluitatem esse›
old-edition numerals: (none)

PL 183:515

pasci in domo Dei. Erat enim vere mitis, e⟨t⟩ humilis corde: et cum caeteris floreret virtutibus, gratiam tamen mansuetudinis specialiter obtinebat. Ideo sese amabilem et affabilem omnibus exhibebat, sicut erat amabilis valde.

was fed in the house of God. For he was truly meek and humble of heart: and though he flourished in the other virtues, he held the grace of gentleness in a special way. Therefore he showed himself lovable and affable to all, just as he was very lovable.

3. Ver⟨u⟩mtamen in his omnibus quam circumcisum fuerit os ejus et lingua, omnes vos plenissime cognovistis, qui tandiu vidistis ejus conversationem, et sermonem ejus audistis. Quis unquam ex ore ejus sonum detractionis, verbum scurrilitatis, sermonem gloriae, invidiae vocem audivit? Quis eum vel alios judicantem, vel judicanti consentientem aliquando deprehendit? Quis eum loquentem inania audire potuit? imo quis non ab eo timuit, si talia forte l⟨o⟩queretur, audiri? Nimirum sollicite custodiebat vias suas, ut non delinqueret in lingua sua; sciens quia qui in verbo non offendit, hic perfectus est vir (Jac. III, 2). Longe a te, Humberte, vae illud evangelicum: Vae vobis qui nunc ridetis, quia flebitis (Luc. VI, 25). Numquid aliquis vestrum eum ridentem, e⟨t⟩i⟨a⟩m inter multos ridentes, invenit? Serenabat quidem vultum suum assidentium gratia, ne fieret onerosus; sed risum integrum, si bene recolitis, non admisit. Porro quanti fervoris in opere Dei diebus et noctibus fuerit, non solum vidistis, sed etiam admirati estis usque ad diem mortis suae. Cum enim fere jam ad decrepitam pervenisset aetatem, p⟨r⟩aeter incommoda senectutis, etiam tot et tantis infirmitatibus, quas multi vestrum non ignorant, lassatus atque quassatus; erat tamen, ut dicitur, animus victor annorum, et cedere nescius infirmitati. Denique in frigoribus et caloribus per montes et valles ascendens et descendens, juvenum laborem prosequebatur ita ut admirationi esset omnibus et stupori. Si eum quandoque propter multitudinem negotiorum consilii gratia retinuissem, tristis perseverabat et nubilus, donec vestro cons⟨o⟩r⟨t⟩io redderetur. Rarissime unquam solemnibus vigiliis, quas tamen non raro anticipabat, rarissime caeteris horis psallentium choro inventus est defuisse: nec nisi ea necessitate, ut ex instanti responsum mortis habens, infirmitas sequeretur.

3. But in all these things how circumcised his mouth and tongue were, all of you know most fully, who saw his manner of life so long and heard his speech. Who ever heard from his mouth the sound of detraction, a word of buffoonery, talk of vainglory, the voice of envy? Who ever caught him judging others, or agreeing with one who judged? Who could ever hear him speaking idle things? Nay, who was not afraid of being heard by him, if he chanced to say such things? Indeed he kept his ways carefully, so as not to sin with his tongue; knowing that he who offends not in word is a perfect man (Jas. 3:2). Far from you, Humbert, is that woe of the Gospel: Woe to you who laugh now, for you shall weep (Luke 6:25). Did any of you ever find him laughing, even among many who laughed? He did brighten his face for the sake of those sitting with him, lest he be burdensome; but full laughter, if you remember well, he did not allow himself. And how great was his fervour in the work of God by day and by night, you not only saw but also wondered at, until the day of his death. For though he had come almost to decrepit age, worn out and shaken, besides the discomforts of old age, by so many and such great infirmities as many of you know, his spirit was nevertheless, as the saying goes, the victor over his years and could not yield to infirmity. In short, in cold and heat, climbing and descending over mountains and valleys, he kept up the labour of young men, so that he was a wonder and an amazement to all. If at times I had kept him back for counsel because of the multitude of affairs, he remained sad and clouded until he was restored to your company. Very rarely was he ever found missing from the solemn vigils, which indeed he often anticipated, very rarely from the choir of those chanting at the other hours: and then only under such necessity that, holding within himself the sentence of death, infirmity was the consequence.

4. Porro in refectorio vix communibus utens cibis, si quid forte aliud apponeretur, aut non accipiebat, aut tam moleste accipiebat, ut super hoc universitatem nostram saepius molestaret. Decreverat aquam bibere semper, si non totis viribus restitissem. Vinum si quandoque bibere cogeretur, erat vi⟨n⟩um colore potius quam sapore, adeo illud aquis ⟨n⟩imis obruebat. Vix unquam obedientia compellente i⟨n⟩fir⟨m⟩ito⟨r⟩ium introivit; vix, cum intrasset, teneri potuit. Fateor, minus obediens in hac parte, quod auctoritatis suae mole me premeret. Laudo eum, in hoc non laudo; quia, sicut vos scitis, non parum in hujusmodi perstitit obstinatus. Credo quia si

4. Moreover in the refectory, barely using the common food, if anything else happened to be set before him, he either did not take it, or took it with such reluctance that he often troubled our whole community over it. He would have resolved to drink water always, had I not resisted with all my strength. If he were at times compelled to drink wine, it was wine in colour rather than in taste, so much did he drown it in water. Hardly ever, even when obedience compelled him, did he enter the infirmary; hardly, once he had entered, could he be kept there. I confess he was less obedient in this respect, in that he pressed me with the weight of his authority. I praise him; in this I do not praise him; for, as you know, he persisted not a little obstinately in things of this kind. I believe that if

Editors' notes and page, col. 515

Footnotes

(78) ‹anchor: forte aliud apponeretur› · call in col 515

Ergo infirmis aliud nonnunquam in refectorio sanctus Pater præberi curabat præter communes cibos, ut in sermone 36 de Diversis, num. 2. De vini usu vide notas in epistolam 1.

So the holy Father sometimes had something other than the common fare served to the sick in the refectory, as in Sermon 36 On Various Topics, no. 2. On the use of wine see the notes on Letter 1.

(78*) ‹anchor: not in col 515› · call presumed in col 516 (the note is printed under col 516; no "(78*)" call appears anywhere in col 515, whole column checked; the upper part of col 516 is beyond this crop) Idem legitur de eo in jam laudato Exordio. Conferendus Bernardi sermo 19 in Cantica, num. 7, ubi religiosos in ejusmodi austeritatibus propriæ voluntatis nimis quem addictos arguit.

The same is read of him in the Exordium already cited. Compare Bernard's Sermon 19 on the Song of Songs, no. 7, where he rebukes religious who are too much given to austerities of this kind, chosen by their own will. [The print has "quem", evidently for "quam".]

(printed under page 263)

Page

running head: 515 S. BERNARDI ABBATIS CLA[RÆ-VALLENSIS] (right part beyond this column's image)
marginal letters: A ‹minem pasci in domo Dei›; B ‹vias suas, ut non delinqueret›; C ‹dicitur, animus victor annorum›; D ‹cipiebat, aut tam moleste›
old-edition numerals: 1068 after ‹senectutis›
other: the column opens with "minem", the end of a word begun in col. 514; the whole word is set there.

PL 183:516

quid triste sensit, propter hoc sensit, quod nobis minus consensit de necessitate corporis sui. Sed qualis erat in consiliis? Purus utique et discretus: quod ego tanto melius novi, quanto saepius tetigi pectus ejus. Non solus autem novi hoc; novit et universitas vestra. Quis denique multitudine vel magnitudine tentationem percussus, non audivit ab ore ejus et radicem tentationis, et curationis remedium? Ita enim percurrebat omnes angulos conscientiae infirmantis, ut credere posset qui confitebatur, eum vidisse omnia, omnibus interfuisse.

he felt anything sad, he felt it for this reason, that he agreed with us too little about the needs of his body. But what was he like in counsel? Pure, surely, and discerning: which I know the better for having so often touched his breast. Nor do I alone know this; your whole community knows it too. In short, who, struck by the multitude or the greatness of temptations, did not hear from his mouth both the root of the temptation and the remedy for its cure? For he so ran through all the corners of an ailing conscience that the one confessing could believe he had seen everything and been present at everything.

5. Quantae autem charitatis erat? Sic se induerat viscera pietatis, ut omnes excusaret, pro omnibus intercederet, nescientibus illis pro quibus loquebatur; non personarum acceptor, sed necessitatum. Erat ergo humilis corde, dulcis sermone, strenuus opere, fervens charitate in commisso fidelis, in consilio circumspectus et prudens. Compositus erat super omnes homines, quos viderim in diebus istis; unus et idem perseverans omni tempore, et omni hora. Plane in semitis Domini Jesu posuit vestigia, nec retraxit pedem, donec cursum itineris consummaret. Ille fuit pauper, pauper et iste fuit. Vixit ille in laboribus, et hic in laboribus multis. Crucifixus est ille, et iste multis et magnis crucibus affixus, stigmata Domini Jesu tulit in corpore suo, adimplens ea quae deerant passionum Christi etiam in carne sua. Resurrexit ille, et iste resurget. Ille ascendit in coelum, et iste creditur ascensurus. Ascensurus plane, cum rex gloriae propter nos descendet, sicut prius ascenderat, ut notam faciat potentiam suam: cum non minoris excellentiae sit descendere per aera, quam per aerem ascendisse. Sic enim olim angeli praedixerunt; quia hic Jesus qui assumptus est a nobis in coelum, sic veniet, quemadmodum vidistis eum euntem in coelum (Act. I, 11). Ne laudaveris hominem in vita sua, dicit Scriptura (Eccli. XI, 30), pro eo quod non est secura laudatio nisi post mortem. Hoc et ego in eo studiose servavi, qui dum adviveret, in hujusmodi non aperuit os meum; ne forte possemus vel ego adulationis notam, vel ille culpam incurrere vanitatis. Ex hoc sane neutrum jam timetur; nec ego eum video, et ille forsitan me non audit. Sed etsi audiat, non movetur hominum verbis, fortius inhaerens atque felicius Verbo Dei. Nihil proficiet inimicus in eo, et vanitatis suggestor non apponet nocere ei.

5. And of what great charity was he? He had so put on the bowels of mercy that he excused everyone and interceded for everyone, without the knowledge of those for whom he spoke; a respecter not of persons, but of needs. He was, then, humble of heart, gentle of speech, vigorous in work, fervent in charity, faithful in what was entrusted to him, circumspect and prudent in counsel. He was more composed than any man I have seen in these days; one and the same, persevering at every time and every hour. Plainly he set his steps in the paths of the Lord Jesus, and did not draw back his foot until he had finished the course of his journey. He was poor, and this man too was poor. He lived in labours, and this man too in many labours. He was crucified, and this man, fastened to many and great crosses, bore the marks of the Lord Jesus in his body, filling up in his own flesh too what was lacking of the sufferings of Christ. He rose again, and this man will rise again. He ascended into heaven, and this man is believed to be about to ascend. About to ascend indeed, when the King of glory comes down for our sake, as He had first gone up, to make His power known: for it is of no less excellence to come down through the air than to have gone up through the air. For so the angels foretold long ago: that this Jesus Who is taken up from us into heaven shall so come, as you have seen Him going into heaven (Acts 1:11). Praise not a man in his lifetime, says Scripture (Ecclus. 11:30), because praise is not safe except after death. This I too carefully observed in his case, for while he was still alive he did not open my mouth in this kind of thing; lest perhaps I incur the mark of flattery, or he the fault of vanity. From this neither is now to be feared; I do not see him, and he perhaps does not hear me. But even if he hears, he is not moved by the words of men, cleaving more strongly and more happily to the Word of God. The enemy shall have no advantage over him, and the prompter of vanity shall not be able to harm him.

6. Ecce jam coram te est, Pater dulcissime, fons ille puritatis, quem tanto ardore animi sitiebas: ecce immersus es in illam divinae pietatis abyssum, cujus memoriam abundantiae suavitatis tam devote eructare solebas. Quis enim tam devotus praedicator pietatis divinae, quis humanae puritatis commendator tam studiosus, quis utriusque rei tam affectuosus amator erat? aut cui aliquando quinque verba locutus

6. See, now there is before you, sweetest Father, that fount of purity for which you thirsted with such ardour of soul: see, you are plunged into that abyss of the divine goodness, the memory of whose abundant sweetness you used so devoutly to pour forth. For who was so devout a preacher of the divine goodness, who so zealous a commender of human purity, who so affectionate a lover of both? Or to whom did you ever speak five words

Editors' notes and page, col. 516

Page

running head: [S. BERNARDI] ABBATIS CLARÆ-VALLENSIS 516
marginal letters: A ‹quid triste sensit›; B ‹Erat ergo humilis corde›; C ‹Ascensurus plane, cum rex gloriae›; D ‹ille forsitan me non audit›
old-edition numerals: 1069 after ‹inimicus›

PL 183:517

es, in quibus non vera puritas resonaret, in quibus non sancta Dei pietas audiretur? Non ergo super te doleo, cui desiderium animae tuae tribuit Deus: mihi potius ademptum doleo fidele consilium, auxilium grande, virum unanimem, hominem secundum cor meum. In me haec omnia mala reciderunt. In me transierunt irae tuae, Domine Jesu, et terrores tui conturbaverunt me. Elongasti a me amicum et proximum, et notos meos a miseria extrahens, me in miseriis reliquisti. Abstulisti mihi germanos carne, germaniores spiritu, et in tuis negotiis, et in saecularibus secundum te sapientes. Sustulisti hinc alios atque alios, qui onus meum portabant, onus grande, quod mihi imposuisti. Unus mihi et prope solus Humbertus supererat e tantis necessariis meis, eo suavior amicus, quo antiquior: et hunc tulisti, quoniam tuus erat. Ego, ego solus ad verbera relinquor, ego morior in singulis, et omnes fluctus tuos induxisti super me. Utinam quem flagellas, occidas semel, et non miserum hominem tot et tantis mortibus serv⟨a⟩s! Verumtamen non contradico sermonibus sancti; sed qui coepit, ipse me conterat: et haec mihi consolatio sit, quod affligens dolore, non parcat. Ego in flagella paratus sum, si forte pius Pater in beneficia flagella commutet. Unde et verba mea non murmure plena sunt, sed dolore. Non ploro Humbertum: neque enim ille plorandus est, qui vocatus est ad mensam divitis; sed super me et super vos p⟨l⟩oro, super domum istam, super caeteros fratres nostros, qui omnes ab ejus ore consilium exspectabant. Sic et Salvator crucem suam, tanquam latro suum laqueum, portans, cum mulieres, quae eum a Galilaea secutae fuerant, super se lamentantes respiceret, conversus ad eas dixit: Filiae Jerusalem, nolite flere super me, sed super vos ipsas flete, et super filios vestros (Luc. XXIII, 28). Etenim ea quae de me sunt, finem habent (Luc. XXII, 37). Quae videtis mihi praeparari, temporalia sunt; quae non videtis, aeterna. Si temporalia sunt, transitoria sunt; si transitoria sunt, et mortalia sunt: et transeundi vel moriendi argumentum hoc solum est, quia videri possunt. Temporalia fuerunt quae in Humberti morte conspeximus: sed jam obtinet gaudium et laetitiam in perpetuas aeternitates.

in which true purity did not resound, in which the holy goodness of God was not heard? I do not grieve, then, over you, to whom God has granted the desire of your soul: rather I grieve for myself, robbed of faithful counsel, of great help, of a man of one mind with me, a man after my own heart. On me all these evils have fallen. Your wrath has passed over me, Lord Jesus, and Your terrors have troubled me. You have put far from me friend and neighbour, and drawing my acquaintances out of misery You have left me in miseries. You have taken from me brothers in the flesh, more truly brothers in the spirit, wise according to You both in Your affairs and in worldly ones. You have taken hence one after another of those who carried my burden, the great burden You laid upon me. One, and almost the only one, of all my close friends remained to me, Humbert, a friend the sweeter for being the older: and him You have taken, because he was Yours. I, I alone am left for the stripes; I die in each one of them, and You have brought all Your waves over me. Would that You might kill once the man You scourge, and not keep a wretched man for so many and such great deaths! Yet I do not gainsay the words of the holy man; but let Him Who has begun it crush me: and let this be my comfort, that afflicting me with sorrow He does not spare. I am ready for the scourges, if perhaps the loving Father may turn the scourges into benefits. Hence my words too are full not of murmuring but of sorrow. I do not weep for Humbert: for he is not to be wept for, who has been called to the rich man's table; but I weep over myself and over you, over this house, over our other brethren, who all looked for counsel from his mouth. So also the Saviour, carrying His cross as a thief his halter, when He looked back at the women who had followed Him from Galilee lamenting over Him, turned to them and said: Daughters of Jerusalem, weep not over Me, but weep over yourselves and over your children (Luke 23:28). For the things that concern Me have an end (Luke 22:37). The things you see prepared for me are temporal; those you do not see are eternal. If they are temporal, they are passing; if they are passing, they are also mortal: and the one proof of their passing or dying is this, that they can be seen. Temporal were the things we beheld in Humbert's death: but now he possesses joy and gladness for everlasting ages.

7. Non est ergo lugendus nobis, cui nec luctus,

7. He is not, then, to be mourned by us, for whom there is neither mourning

IN DEDICATIONE ECCLESIAE. SERMO I. De quinque sacramentis dedicationis.

ON THE DEDICATION OF A CHURCH. SERMON I. On the five sacraments of the dedication.

1. Festivitas hodierna, fratres, tanto nobis debet esse devotior, quanto familiarior est. Nam caeteras quidem sanctorum solemnitates cum ecclesiis aliis habemus communes; haec vero sic nobis est propria,

1. Today's feast, brethren, ought to be the more devout for us the more it is our own. For the other solemnities of the saints we share with other churches; but this one is so properly ours

Editors' notes and page, col. 517

Footnotes

(79) ‹anchor: not visible in the page-foot crop› · call in col 517 or 518 (the note begins under col 517; the call itself is not in the crop)

Humbertus abbas anno 1138 se recepit ad Claram-Vallem. Si decennium ibi supervixit, non anno 1145, ut Manrico placet, sed anno 1140 mors ejus consignanda. Idem Manricus supremum Humberti diem 7 decembris, Chalemotus 7 septembris assignat.

Abbot Humbert withdrew to Clairvaux in the year 1138. If he lived on there for ten years, his death is to be set not in 1145, as Manrique holds, but in 1140 [so the print appears to read; the reckoning requires 1148]. Manrique also assigns Humbert's last day to 7 December, Chalemot to 7 September.

(79*) ‹anchor: In dedicatione ecclesiæ› · call in the title spanning cols 517-518 Chalemotus dedicationem basilicæ Claræ-Vallensis memorat tertio Idus Octob. sed posteriorem ea, de qua hic Bernardus, nempe novæ basilicæ, quæ, Bernardo e vivis migrante, necdum perfecta erat. Si sermones de Dedicatione recte in vetustis libris ordinati sunt, veteris basilicæ dedicatio post festum S. Andreæ celebrabatur.

Chalemot records the dedication of the basilica of Clairvaux on the third day before the Ides of October [13 October]; but that was later than the one Bernard speaks of here, being the dedication of the new basilica, which was not yet finished when Bernard departed this life. If the sermons on the Dedication are rightly ordered in the old books, the dedication of the old basilica was celebrated after the feast of Saint Andrew.

(printed under page 264)

Page

running head: 517 IN DEDICATIONE ECCLES[IÆ SERMO I.] (right part beyond this column's image)
marginal letters: A ‹tus es, in quibus›; B ‹eo suavior amicus, quo antiquior›; C ‹fratres nostros, qui omnes›; D ‹SERMO I.›
old-edition numerals: (none)

PL 183:518

nec dolor est. Sed nec pro nobis, quibus ille sublatus est, murmurandum: magis gratias agamus, quod tandiu concessus est nobis. Siquidem, ut ego arbitror, decennium jam decursum est, quod non vixit nisi nobis, et pro nobis: atque hic timor meus est, ne ideo translatus sit, quia non eramus jam digni consortis illius. Quis scit tamen si idcirco sublatus fuerit, ut nos suis intercessionibus prote⟨g⟩at apud Patrem? Utinam ita sit! Si enim tantae charitatis erat dum esset nobiscum, ut omnia quae ad corpoream necessitatem spectant, libentius mihi quam sibi cederet; quanto magis nunc, cum illi summae charitati, quae Deus est, inhaeret, majorem habet in me gratiam et charitatem? Sed forsitan nunc de me et de conversatione mea plenius novit veritatem; nec compatitur, ut solebat, sed, ut vereor, indignatur. Quod si etiam propter peccata nostra abstulit eum Deus, utinam idem ipse obtineat, ut nobis hoc ipsum misericorditer relaxetur, ne poenam super poenam sustineamus!

nor sorrow. Nor must we murmur for our own sake, from whom he has been taken: let us rather give thanks that he was granted to us so long. For, as I reckon, ten years have now run their course in which he lived only for us and on our behalf: and this is my fear, that he has been taken away because we were no longer worthy of his fellowship. Yet who knows whether he was taken away for this, to protect us by his intercessions before the Father? Would that it were so! For if he was of such great charity while he was with us that he would rather yield to me than to himself everything that concerns the needs of the body, how much more now, when he cleaves to that supreme charity which is God, has he a greater kindness and charity towards me? But perhaps he now knows more fully the truth about me and my manner of life; and he does not feel for me, as he used to, but, as I fear, is indignant. And if God has taken him away for our sins, would that he himself might obtain that this very thing be mercifully remitted to us, lest we bear punishment upon punishment!

8. De reliquo, fratres, dico vobis, si sequeremini vestigia ejus, non tam facile in vanis cogitationibus et otiosis sermonibus, in jocis et scurrilitatibus laboremini; quia in his multum perditis et de vita vestra, et de tempore vestro. Volat irrevocabile tempus; et dum creditis vos cavere poenam istam minimam, incurritis ampliorem. Illud enim scitote, quia post hanc vitam in purgabilibus locis centupliciter, quae fuerint hic neglecta, reddentur usque ad novissimum quadrantem. Scio ego quia durum est homini dissoluto apprehendere disciplinam, verboso silentium pati, vagari solito stabilem permanere; sed durius, et multo durius erit, futuras illas molestias tolerare. Et homo iste qui hic sepultus est, multa in principio, sicut ipse cognovi, super hujusmodi tentamenta sustinuit, sed cum multo luctamine pugnavit et vicit: et sicut tunc ei durum erat pugnam in tentationibus sustinere, sic ei modo durius esset ad illas ineptias revolare, quia bona consuetudo venerat in naturam. Exercete vos in doctrina ista, si attendite formam illam, quam vidistis in eo et audistis: ut ad eum perv⟨e⟩niatis, ad quem ipse pervenit, qui est Deus benedictus in saecula. Amen.

8. For the rest, brethren, I tell you: if you followed in his footsteps, you would not so easily labour in vain thoughts and idle talk, in jokes and buffoonery; for in these you lose much both of your life and of your time. Time flies, never to be recalled; and while you think you are avoiding this least penalty, you incur a greater. For know this, that after this life, in the places of purgation, whatever was neglected here will be paid back a hundredfold, to the last farthing. I know that it is hard for a dissolute man to take up discipline, for a talkative man to bear silence, for one used to wandering to remain stable; but it will be harder, and much harder, to endure those troubles to come. This man too, who is buried here, as I myself know, endured many such temptations at the beginning, but he fought with much struggle and conquered: and just as then it was hard for him to sustain the fight in temptations, so now it would be harder for him to fly back to those follies, for good habit had become nature. Exercise yourselves in this teaching, if [you] attend to that pattern which you saw and heard in him: so that you may come to Him to Whom he himself has come, Who is God blessed for ever. Amen.

ut necesse sit vel a nobis eam, vel a nemine celebrari. Nostra est, quia de ecclesia nostra; magis autem nostra, quia de vobis ipsis. Miramini forsitan et erubescitis celebrari festa de nobis: sec nolite fieri sicut equus et mulus, quibus non est intellectus. Quid enim lapides isti potuerunt sanctitatis habere

that it must be celebrated either by us or by no one. It is ours because it is of our church; but more ours because it is of you yourselves. Perhaps you wonder, and blush, that feasts are celebrated of us: but be not as the horse and the mule, which have no understanding. For what holiness could these stones have

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running head: [IN DEDICA]TIONE ECCLESIÆ SERMO I. 518
marginal letters: A ‹nec dolor est. Sed nec›; B ‹veritatem; nec compatitur›; C ‹tur usque ad novissimum›; D ‹ut necesse sit vel a nobis›
old-edition numerals: 1070 after ‹sustineamus!› (before §8)

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ut eorum solemnia celebremus? Habent utique sanctitatem, sed propter corpora vestra. An vero corpora vestra sancta esse quis dubitet, quae templum sancti Spiritus sunt, ut sciat unusquisque possidere vas suum in sanctificatione? Itaque sanctae sunt animae propter inhabitantem Spiritum Dei in vobis; sancta sunt corpora propter animas: sancta est etiam propter corpora domus. Adhuc certe corruptibili tenebatur in carne et in corpore peccati, in quo et grave adulterii crimen admisit illius anima, qui dicebat: Custodi animam meam, quoniam sanctus sum (Psal. LXXXV, 2). Mirabilis plane Deus in sanctis suis, non modo in coelestibus, sed etiam in terrenis. Utrobique sanctos habet, et in utrisque mirabilis est, illos quidem beatificans, istos sanctificans.

that we should celebrate their solemnities? They have holiness indeed, but on account of your bodies. Or who would doubt that your bodies are holy, which are the temple of the Holy Spirit, so that each one may know how to possess his vessel in sanctification? So souls are holy because of the Spirit of God who dwells in you; bodies are holy because of the souls; and the house too is holy because of the bodies. Surely he was still held in corruptible flesh and in the body of sin, in which his soul even committed the grave crime of adultery, who said: Keep my soul, for I am holy (Ps. 85:2). Wonderful indeed is God in His saints, not only in the heavenly ones but also in the earthly. In both places He has saints, and in both He is wonderful, beatifying the former, sanctifying the latter.

2. An experimentum quaeritis ejus, de qua loquimur, sanctitatis, et sanctorum vobis istorum miracula desideratis ostendi? Multi certe ex vobis a peccatis et vitiis, in quibus computruerunt tanquam jumenta in stercore suo, exiere viriliter; et quotidie impugnantibus eis potenter resistunt, juxta Apostolum, qui de sanctis loquens utique: Convaluerunt, inquit, de infirmitate, fortes facti sunt in bello (Hebr. XI, 34). Quid mirabilius, quando is qui prius vix per biduum poterat a luxuria, crapula, et comessationibus, et ebrietatibus, et cubilibus, et impudicitiis, caeterisque similibus et dissimilibus vitiis continere, nunc ab eis continet multis annis, tota utique vita sua? Quod majus miraculum, quando tot juvenes, tot adolescentes, tot nobiles, universi denique quos hic video, velut in carcere aperto tenentur sine vinculis, solo Dei timore confixi; quod in tanta perseverant afflictione poenitentiae, ultra virtutem humanam, supra naturam, contra consuetudinem? Ipsi, credo, videtis quanta jam possemus invenire miracula, si perscrutari singillatim liceret singulorum exitum de Aegypto, et deserti viam, id est abrenuntiationem saeculi, introitum monasterii, in monasterio conversationem. Quid vero sunt haec, nisi manifesta inhabitantis in vobis Spiritus sancti argumenta? Nam habitare in corpore animam probant vitales motus corporis: habitare in anima Spiritum probat vita spiritualis. Illud ex visu et auditu dignoscitur: istud ex charitate et humilitate, caeterisque virtutibus.

2. Do you seek proof of this holiness of which we speak, and do you wish the miracles of these saints of yours to be shown you? Certainly many of you have manfully come out of the sins and vices in which they had rotted like beasts in their dung; and daily they stoutly resist those who assail them, according to the Apostle, who, speaking indeed of the saints, says: They grew strong out of weakness, they became mighty in war (Heb. 11:34). What is more wonderful than when one who before could scarcely keep himself for two days from wantonness, gluttony, revelling and drunkenness, chambering and impurity, and the other vices like and unlike these, now keeps himself from them for many years, indeed for his whole life? What greater miracle than that so many young men, so many youths, so many of noble birth, in short all whom I see here, are held as in an open prison without chains, fastened by the fear of God alone; that they persevere in so great an affliction of penance, beyond human strength, above nature, against custom? You yourselves see, I think, how many miracles we could now find, if it were permitted to search out one by one each man's exodus from Egypt and his way through the desert, that is, his renunciation of the world, his entry into the monastery, his manner of life in the monastery. And what are these things but manifest proofs of the Holy Spirit dwelling in you? For the vital movements of the body prove that the soul dwells in the body; the spiritual life proves that the Spirit dwells in the soul. The former is discerned by sight and hearing; the latter by charity and humility and the other virtues.

3. Vestra est igitur, fratres charissimi, vestra est hodierna festivitas. Vos dedicati estis Domino, vos elegit et assumpsit in proprios. Tibi, inquit Propheta, derelictus est pauper, orphano tu eris adjutor (Psal. IX, 14). Quam bene commutastis, dilectissimi, quidquid habere potuistis in saeculo, quando nunc relinquendo ea, proprii esse meruistis auctoris saeculi, et eum habere propriam possessionem, qui sine dubio portio et haereditas est suorum. Neque enim, sicut dixerunt filii iniquitatis: Beatus populus cui haec sunt, temporalia scilicet quae praemiserat, promptuaria eructantia ex hoc in illud, oves fetosae, et similia: non, inquam, beatus populus cui haec sunt;

3. Yours, then, dearest brethren, yours is today's festival. You have been dedicated to the Lord; He has chosen you and taken you up as His own. To Thee, says the Prophet, the poor man is left; Thou wilt be the helper of the orphan (Ps. 9:14). How well you have exchanged, beloved, whatever you could have had in the world, since now by leaving those things you have earned to be the very own of the Author of the world, and to have Him as your own possession, who without doubt is the portion and inheritance of His own. For it is not, as the sons of iniquity said: Happy the people that has these things, namely the temporal things he had listed before, storehouses overflowing from this into that, ewes great with young, and the like: not, I say, happy the people that has these things;

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running head: 519 S. BERNARDI ABBATIS CLAR[...] (cut off at the image edge)
marginal letters: A ‹ut eorum solemnia celebremus›; B ‹ficans.›; C ‹utique vita sua? Quod majus miraculum›; D ‹et auditu dignoscitur : istud ex charitate›
old-edition numerals: 1071 after ‹ultra›
other: worn type throughout; 'sanctos' (Utrobique sanctos habet) read through worn letters (appears as 'sanctcs').

PL 183:520

sed beatus populus cujus Dominus Deus ejus (Psal. CXLIII, 13, 15). Videte ergo si non dignum sit ut festum agamus diem quo nos assumpsit in proprios, et investivit se per ministeriales et vicarios suos, ut fiat sicut ipse jam olim promiserat: Ego, inquiens, in medio eorum ero eorum Deus (Zach. II, 11): nos autem populus ejus et oves pascuae ejus. Quando enim domus ista per manus pontificum dedicata est Domino, propter nos sine dubio factum est, non solum qui tunc praesentes fuimus, sed et quicunque usque in finem saeculi Domino sunt in hoc loco militaturi.

but happy the people whose God is the Lord (Ps. 143:13, 15). See, then, whether it is not fitting that we keep as a feast the day on which He took us up as His own and invested Himself [with us] through His ministers and vicars, so that it might come about as He Himself had long ago promised: I, He says, will be their God in the midst of them (Zech. 2:11); and we are His people and the sheep of His pasture. For when this house was dedicated to the Lord by the hands of the bishops, it was done without doubt for our sake, not only for us who were present then, but also for all who until the end of the world are to serve as soldiers of the Lord in this place.

4. In nobis proinde spiritualiter impleri necesse est, quae in parietibus visibiliter praecesserunt. Et si vultis scire, haec utique sunt; aspersio, inscriptio, inunctio, illuminatio, benedictio. Haec quidem in hac visibili domo fecere pontifices; haec Christus assistens pontifex futurorum bonorum invisibiliter quotidie operatur in nobis. Primo siquidem aspergit nos hyssopo, ut mundemur, lavemur, dealbemur, dicaturque de nobis: Quae est ista quae ascendit dealbata? (Cant. VIII, 5.) Lavat, inquam, nos in confessione, lavat nos lacrymarum imbre, lavat sudore poenitentiae; magis autem lavat nos aqua illa pretiosissima, quae de fonte pietatis, id est ab ejus latere, emanavit. Aspergit nos hyssopo, quae humilis herba est, et pectoris purgativa; aqua sapientiae salutaris, quae est timor Domini, initium sapientiae et fons vitae; etiam condimentum salis admiscens, ne sit insipidus timor sine spe, sine devotione. Non solum autem, sed inscribit digito Dei, in quo ejiciebat daemonia, haud dubium quin in Spiritu sancto. Inscribit, inquam, legem suam, non jam in lapide, sed in tabulis cordis carnalibus, propheticam implens promissionem, qua se pollicitus est ablaturum cor lapideum, et carneum cor esse daturum (Ezech. XI, 19), id est non durum, non obstinatum, non Judaicum, sed, pium, sed mansuetum, sed tractabile, sed devotum. Beatus quem tu erudieris, Domine, et de lege tua docueris eum (Psal. XCIII, 12). Beati, inquam, qui docti et memores sunt mandatorum ejus, ad faciendum ea (Psal. CII, 18). Alioquin scienti bonum et non facienti, peccatum est illi (Jac. IV, 17); et servus sciens voluntatem Domini sui et non faciens, plagis vapulabit multis (Luc. XII, 47).

4. It is necessary, therefore, that what went before visibly on the walls be fulfilled spiritually in us. And if you wish to know, these are the things: sprinkling, inscribing, anointing, illuminating, blessing. These the bishops did in this visible house; these Christ, standing by as High Priest of the good things to come, works invisibly in us every day. First He sprinkles us with hyssop, that we may be cleansed, washed, made white, and that it may be said of us: Who is she that comes up made white? (Song 8:5.) He washes us, I say, in confession; He washes us with a shower of tears; He washes us with the sweat of penance; but more still He washes us with that most precious water which flowed from the fountain of mercy, that is, from His side. He sprinkles us with hyssop, which is a lowly herb and purges the breast; with the water of saving wisdom, which is the fear of the Lord, the beginning of wisdom and the fountain of life; mixing in also the seasoning of salt, lest fear be tasteless, without hope, without devotion. And not only so, but He inscribes with the finger of God, by which He cast out demons, that is, beyond doubt, in the Holy Spirit. He inscribes, I say, His law, no longer on stone but on the fleshly tablets of the heart, fulfilling the prophetic promise in which He pledged that He would take away the heart of stone and give a heart of flesh (Ezek. 11:19), that is, not hard, not obstinate, not Jewish, but devout, but gentle, but tractable, but dedicated. Blessed is he whom Thou shalt instruct, O Lord, and shalt teach out of Thy law (Ps. 93:12). Blessed, I say, are those who are taught and are mindful of His commandments to do them (Ps. 102:18). Otherwise, to him who knows the good and does not do it, it is sin (Jas. 4:17); and the servant who knows his lord's will and does not do it shall be beaten with many stripes (Luke 12:47).

5. Unde necesse est ut unctio spiritualis gratiae adjuvet infirmitatem nostram, observantiarum istarum et multimodae poenitentiae cruces devotionis suae gratia liniens; quia nec est sine cruce sequi Christum; et sine unctione crucis asperitatem ferre quis posset? Hinc est quod multi abominantur et fugiunt poenitentiam, crucem quidem videntes, sed non etiam unctionem. Vos qui experti estis, ecce ipsi scitis quia vere crux nostra inuncta est, et per gratiam Spiritus adjuvantis, suavis et delectabilis est poenitentia nostra, et, ut ita dicam, amaritudo nostra dulcissima. At postquam unctio gratiae hujus praecesserit, jam lucernam suam Christus non ponit

5. Hence it is necessary that the anointing of spiritual grace should help our weakness, smearing with the grace of its devotion the crosses of these observances and of manifold penance; for it is not [possible] to follow Christ without the cross; and without anointing, who could bear the harshness of the cross? This is why many loathe and flee penance: they see the cross, but not the anointing as well. You who have experienced it, see, you know yourselves that our cross is truly anointed, and that through the grace of the Spirit who helps us our penance is sweet and delightful, and, so to speak, our bitterness most sweet. But once the anointing of this grace has gone before, Christ no longer puts His lamp

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