Bernard of Clairvaux, In Epiphania Domini sermo I

ON THE EPIPHANY OF THE LORD, SERMON I.

On the words of the Apostle, "The kindness and humanity of God our Saviour appeared" (Titus 3:4), and on the three appearings of Christ.

1. The kindness and humanity of God our Saviour appeared. Thanks be to God, through whom our consolation so abounds in this pilgrimage, in this exile, in this misery. For on these things we take care to admonish you often, that it may never slip from mind that we are pilgrims, made far from our fatherland, driven out from our inheritance. For whoever has not known desolation cannot recognize consolation either. Whoever does not know that consolation is necessary, it remains that he has not the grace of God. Hence it is that men of the world, entangled in business and in shameful deeds, while they do not feel their misery, do not heed [God's] mercy. You to whom it has not been said in vain, Be still and see that the Lord is sweet (Ps. 45:11); and of whom the same prophet [says]: The power, he says, of His works He has announced to His people (Ps. 110:6); you, I say, whom worldly occupation does not detain, attend

to what the spiritual consolation is. You who are not ignorant of your exile, hear that help has come from heaven. For the kindness and humanity of God our Saviour appeared. Before the humanity appeared, the kindness lay hidden; for indeed it existed before too: for the mercy of the Lord is from eternity. But whence could [kindness] so great be recognized? It was promised, but it was not felt; whence also it was not believed by many. For at sundry times and in divers manners the Lord spoke in the prophets (Heb. 1:1), saying, I think thoughts of peace, and not of affliction (Jer. 29:11). But what did man answer, feeling affliction, knowing not peace? How long do you say, Peace, peace, and there is no peace (Ezek. 13:10)? For this reason the angels of peace wept bitterly (Isa. 33:7), saying: Lord, who has believed our report (ibid. 53:1)? But now let men believe at least their own sight, since the testimonies of God have become exceedingly credible (Ps. 92:5). For, that it may not be hidden even from a troubled eye, He has set His tabernacle in the sun (Ps. 18:6).

2. Behold peace, not promised, but sent; not deferred,

but given; not prophesied, but made present. Behold, God the Father has sent to earth as it were a sack full of His mercy; a sack, I say, to be cut open in the passion, that there may be poured out what lies hidden in it, our price; a sack indeed, though small, yet full. For a little one has been given to us, but one in Whom dwells all the fullness of the Godhead. For after the fullness of time came, there came also the fullness of the Godhead. He came in the flesh, that even thus He might be shown to men of flesh, and that, the humanity appearing, the kindness might be recognized. For where the humanity of God becomes known, the kindness can no longer lie hidden. For in what could He commend His kindness more than by taking up my flesh? Mine, I say, not the flesh of Adam, that is, not such as he had before the fault. What could so declare His mercy as that He took up misery itself? What is so full of loving-kindness as that the Word of God became grass for our sake? Lord, what is man, that Thou makest account of him? or why dost Thou set Thy heart towards him? (Job 7:17) From this let man consider how great is God's care for him; from this let him know what [God] thinks and feels concerning him. Do not ask, O man, about the things which you suffer, but about those which He suffered. Recognize from the things which He became for you how highly He valued you, that His kindness may appear to you from His humanity. For the smaller He made Himself in humanity, the greater He showed Himself in goodness; and the more worthless [He became] for me, the dearer He is to me. The kindness and humanity of God our Saviour appeared, says the Apostle. Great indeed and manifest the kindness and humanity of God! and a great token of kindness did he display who took care to add the name of God to humanity.

3. And indeed, when Gabriel the angel was sent to Mary, he speaks of the Son of God, but does not name Him God. Blessed be God, Who gave us such an Angel of our own from among ourselves, that our own [angel] should supply what that one did not say. For he too had the Spirit of God, and spoke by His Spirit, which was very necessary for us. For what so instructs faith, strengthens hope, kindles love, as the humanity of God? But it was reserved to our Angel what the others left unsaid. For it was not fitting that all should say all things, so that we may be glad to gather diverse things from diverse [witnesses], and render the thanks owed to each. Yet there is one point in which the Apostle and the angels who speak of Christ's birth agree, that is, in the name of Saviour. To Mary indeed, as one more fully instructed by the Spirit, Gabriel, speaking, indicates the name alone: And you shall call, he says, His name Jesus (Luke 1:31). To Joseph the angel, coming, brought not the name alone, but also taught, having explained, its meaning, saying: And you shall call His name Jesus; for He shall save His people from their sins (Matt. 1:21). But to the shepherds too great joy is announced, that a Saviour, Christ the Lord, was born to them (Luke 2:10, 11). Something like this Paul says: The kindness and humanity of God our Saviour appeared. Rightly did none of them keep silent about so sweet a name,

which was most necessary for me. Otherwise what should I do, on hearing that the Lord was coming? Should I not flee, as Adam, who fled from His face, yet did not escape? Should I not despair, hearing that He was coming Whose law I have so transgressed, Whose patience I have so abused, of Whose kindness I have been found so ungrateful? But what greater consolation could there be than in a sweet word, in a name of consolation? For this reason He Himself says that the Son did not come to judge the world, but that the world might be saved through Him (John 3:17). Now I approach with confidence, now I entreat with trust. For what should I fear, when the Saviour comes into my house? I have sinned against Him alone; whatever He shall forgive will be freely given; for indeed it is lawful for Him to do what He wills. It is God who justifies, who is he that condemns? or who shall accuse against the elect of God? (Rom. 8:33, 34) Therefore we ought to rejoice, that He has come into what is ours; for now He will be inclined to indulgence.

4. Finally, He is a little one: He can be lightly appeased. For who does not know that a child forgives easily? Behold, if it is not held by us as a thing of least account, we can be reconciled for the least. For the least, I say, yet not without penance, since our very penance is itself but a small thing. We are poor, we can give but little; yet we can be reconciled for that little, if we will. All that I can give is this wretched body; if I give that, it is enough. If it is not enough, I add His body too: for that is from what is mine, and is mine. For a little one is born to us, and a son is given to us (Isa. 9:6). From Thee, Lord, I supply what I lack in myself. O most sweet reconciliation! O most pleasant satisfaction! O reconciliation truly easy, yet most useful! A small satisfaction, yet not to be despised! For as easy as it is now, so difficult will it be afterwards; and as now there is no one who cannot be reconciled, so after a little while there will be none who can be: since, as kindness has appeared beyond all hope, beyond all human reckoning, we may expect a like strictness of judgement. Do not, therefore, despise God's mercy, if you do not wish to feel His justice, but His wrath, His indignation, His jealousy, His fury. Lord, rebuke me not in Thy fury, nor chastise me in Thy wrath. For that you might know how great a strictness follows, so great a gentleness has gone before it. From the greatness of His indulgence, consider the greatness of His vengeance. For God is immense and infinite in justice, as also in mercy; abundant to forgive, abundant to avenge. But mercy indeed claims the first place for itself; so that, if we are willing, strictness may find no one on whom to be severe. For this reason He put forward His kindness first, that through it, once reconciled, we might behold His severity without fear. For this He willed not only to come down to earth, but also to become known; not only to be born, but also to be recognized.

5. Finally, because of this recognition this day is held festive, and a notable day of appearing. For today the Magi came from the East, seeking the risen Sun of justice, Him of Whom it is read: Behold a man,

Whose name is the Orient (Zech. 6:12). Today they adored the new offspring of the Virgin, following the guidance of the new star. Is not this too a great consolation for us, as in that which we spoke of, the word of the Apostle? He said God; these, not by voice, but by deed, say it. What are you doing, O Magi? What are you doing? You adore a nursing infant, in a mean hovel, in mean rags! Is this then God? God indeed is in His holy temple, the Lord's throne is in heaven; and you seek Him in a mean stable, in His mother's lap. What are you doing, that you also offer gold? Is He then a king? And where is the royal hall, where the throne, where the throng of the royal court? Is the stable a hall, the manger a throne, Joseph and Mary a throng of courtiers? How have wise men become so foolish, that they adore a little one contemptible alike in His age and in the poverty of His own? They have become fools, that they might become wise, and the Spirit taught them beforehand what the Apostle afterwards preached: Let him who would be wise become a fool, that he may be wise (1 Cor. 3:18). For since the world, by its wisdom, could not know God in His wisdom, it pleased God, through the foolishness of preaching, to save those who believe (1 Cor. 1:21). Was it not to be feared, brethren, that these men would be scandalized, and think themselves mocked, when they saw things so unworthy? From a royal city, where they supposed the king was to be sought, they are directed to Bethlehem, a small town; they enter the stable, they find a little infant wrapped in rags. The stable is not squalid to them, they are not offended by the rags, they are not scandalized by the infancy of the nursling; they fall down, they venerate as a king, they adore as God. But surely He who led them there also instructed them; and He who admonished them outwardly by the star taught them inwardly, in the secret of the heart. This declaration of the Lord, then, made this day illustrious, and the devout veneration of the Magi made it devout and venerable.

6. Nor is this the only appearing, but a certain other, as we have received from our fathers, is celebrated today; which, although it happened a long time after, is believed to have taken place on this same day. For when Christ had already spent thirty years in the flesh — He who, according to His divinity, is Himself the same, and whose years do not fail — He came among the common crowds to the baptism of John; He came as one of the people, who alone was without sin. Who then would have believed Him the Son of God? Who would have thought Him the Lord of majesty? Thou humblest Thyself greatly indeed, Lord; Thou hidest Thyself in the depths, but Thou wilt not be able to hide from John. Is not he the same who, through a mother's womb, knew Thee, not yet born, while he himself was not yet born? Is not he the same who, through the walls of both mothers' wombs, recognized Thee; and, because he could not cry out to the crowds, taught his mother at least by the movement of exultation? (Luke 1:41) But now what? John saw Him, says the evangelist, coming to him, and said: Behold the Lamb of God, behold Him who takes away the sins of the world (John 1:29). Truly a lamb, truly humble, truly gentle. Behold, he says, the Lamb of God, behold Him who takes away the sins of the world. Behold, He Himself who works the cleansing of offences, behold He comes to cleanse our bilge-water; and yet after this testimony

He wishes to be baptized by John. That man trembles. What wonder? what wonder, I say, if a man trembles, and does not dare to touch the holy crown of God's head, a head to be adored by angels, revered by Powers, dreaded by Principalities? Dost Thou wish to be baptized, Lord Jesus? To what purpose indeed, or what need hadst Thou of baptism? Does one who is healthy need medicine, or one who is clean need cleansing? Whence [comes] sin to Thee, that baptism should be necessary? Is it perhaps from Thy father? But Thou hast a father indeed, but God; and Thou art equal to Him, God of God, light of light. For who does not know that sin cannot fall upon God? Or is it perhaps from [Thy] Mother? For Thou hast a Mother too, but she is a virgin. What sin, then, couldst Thou have drawn from her, who conceived Thee without iniquity, and bore Thee with integrity preserved? What stain can the Lamb without blemish have? I, says John, ought to be baptized by Thee, and dost Thou come to me? Great humility on both sides, but no comparison. For how should man not be humbled before the humble God? Let it be so for now, says the Lord: for thus it becomes us to fulfil all justice (Matt. 3:14, 15). John yielded, and obeyed: he baptized the Lamb of God, and washed the waters. We are the ones cleansed, not He: for the waters are known to have been cleansed for the washing of us.

7. But perhaps you trust less in John's testimony, because he too is a man, and you may hold him suspect; he is a kinsman of Him to whom he bears witness. Behold a testimony greater than John's, the testimony of the dove that came upon Him. Nor was it without fitness that a dove came to point out the Lamb of God; for nothing suits a lamb better than a dove. What the lamb is among animals, that the dove is among birds. Supreme is the innocence of both, supreme the gentleness, supreme the simplicity. For what is so alien to all malice, as the lamb and the dove? They know not how to harm anyone, they know not how to injure. But lest you allege that this happened by mere chance, behold the testimony of God the Father. Behold, the God of majesty thundered, the Lord upon many waters (Ps. 28:3), and the voice of the Father was heard: This is my beloved Son, in whom I am well pleased (Matt. 3:17). For truly this is He in Whom there is nothing displeasing to the Father, nothing that offends the eyes of His majesty. Whence He Himself also says: Because I always do the things that please Him (John 8:29). Hear Him, He says. Behold, Lord Jesus, speak now at least. How long wilt Thou be silent? How long wilt Thou dissemble? Long hast Thou been silent, and very long; but now Thou hast leave to speak from the Father. How long, O power of God and wisdom of God, dost Thou lie hidden among the people as though some weak and foolish man? How long, noble King, and King of heaven, dost Thou suffer Thyself to be called and thought alike the son of a carpenter? For indeed the evangelist Luke testifies that He was still supposed to be the son of Joseph (Luke 3:23). O humility, virtue of Christ! O sublimity of humility! How greatly you confound the pride of our vanity! I know some little thing, or rather seem to myself to know it, and now I cannot keep silent, thrusting and displaying myself shamelessly and imprudently, ready to speak, quick to teach, slow to hear. And yet Christ, while He kept silence for so long a time, while He

hid Himself, did He fear vain glory? What should He fear from vain glory, He who is the true glory of the Father? He did indeed fear; but not for Himself. He feared for us, on account of that which He knew was to be feared by us; He was taking care for us, He was instructing us. He was silent in speech, but instructing by deed; and what He afterward taught in word, He was already proclaiming by example: Learn of me, for I am meek and humble of heart (Matt. 11:29). For of the Lord's infancy I hear but little; from that time even to this thirtieth year I find nothing. But now He can no longer lie hidden, He who is so manifestly shown forth by the Father. For in His first appearing too He willed to appear with His virgin mother, because a certain modesty is signified in virginity.

8. A third appearing of His also is found in the Gospel, and this too is celebrated today none the less. For the Lord, invited to a wedding, when the wine failed, having compassion on their embarrassment, changed water into wine. This too, as the evangelist says, was the beginning of His signs (John 2:11). Thus in the first appearing He became known as true man, when the infant appeared between His mother's breasts; in the second, the Father's testimony declares Him to be the true Son of God; in the third, He is shown to be truly God, at Whose command nature is changed. By so many testimonies is our faith confirmed today, by so many signs is our hope strengthened, by so many incentives is our love enkindled.