======================================================================== WRITINGS OF OF CLAIRVAUX BERNARD by Of Clairvaux Bernard ======================================================================== A collection of theological writings, sermons, and essays by Of Clairvaux Bernard, compiled for study and devotional reading. Chapters: 24 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 00.00. Bernard of Clairaux - Library 2. 01.00. In Praise of the New Knighthood 3. 01.01. Prologue 4. 01.02. Chapter One 5. 01.03. Chapter Two 6. 01.04. Chapter Three 7. 01.05. Chapter Four 8. 01.06. Chapter Five 9. 02.00. Inspiration on loving God 10. 02.01. Why we should love God and the measure of that love 11. 02.02. On loving God how much God deserves love from man 12. 02.03. What greater incentives Christians have to love God 13. 02.04. Of those who find comfort in the recollection of God 14. 02.05. Of the Christians debt of love 15. 02.06. A brief summary 16. 02.07. Of love toward god not without reward 17. 02.08. Of the first degree of love 18. 02.09. Of the second and third degrees of love 19. 02.10. Of the fourth degree of love 20. 02.11. Attainment of this perfection of love only at resurrection 21. 02.12. Of love: out of a letter to the Carthusians 22. 02.13. Of the law of self-will & desire, of slaves & hirelings 23. 02.14. Of the law of the love of sons 24. 02.15. Of the four degrees of love ======================================================================== CHAPTER 1: 00.00. BERNARD OF CLAIRAUX - LIBRARY ======================================================================== Bernard of Clairaux - Library Bernard of Clairaux - In Praise of the New Knighthood Bernard of Clairaux - Inspiration on loving God ======================================================================== CHAPTER 2: 01.00. IN PRAISE OF THE NEW KNIGHTHOOD ======================================================================== 00 Liber ad milites Templi: De laude novae militae (Writing to the Knights Templar in Praise of the New Knighthood) by Bernard of Clairvaux (early 12th century A.D.) trans. Conrad Greenia Extracted from The Cistercian Fathers Series: Number Nineteen, The Works of Bernard of Clairvaux: Volume Seven, Treatises III, Cistercian Publications, Kalamazoo, Mich., 1977. ======================================================================== CHAPTER 3: 01.01. PROLOGUE ======================================================================== 01 Prologue TO HUGH, KNIGHT OF CHRIST AND MASTER OF CHRIST’S MILITIA: BERNARD, IN NAME ONLY, ABBOT OF CLAIRVAUS, WISHES THAT HE MIGHT FIGHT THE GOOD FIGHT IF I AM NOT MISTAKEN, MY DEAR HUGH, you have asked me not once or twice, but three times to write a few words of exhortation for you and your comrades. You say that if I am not permitted to wield the lance, at least I might direct my pen against the tyrannical foe, and that this moral, rather than material support of mine will be of no small help to you. I have put you off now for quite some time, not that I disdain your request, but rather lest I be blamed for taking it lightly and hastily. I feared I might botch a task which could be better done by a more qualified hand, and which would perhaps remain, because of me, just as necessary and all the more difficult. Having waited thus for quite some time to no purpose, I have now done what I could, lest my inability should be mistaken for unwillingness. It is for the reader to judge the result. If some perhaps find my work unsatisfactory or short of the mark, I shall be nonetheless content, since I have not failed to give you my best. ======================================================================== CHAPTER 4: 01.02. CHAPTER ONE ======================================================================== 02 Chapter One A WORD OF EXHORTATION FOR THE KNIGHTS OF THE TEMPLE IT SEEMS THAT A NEW KNIGHTHOOD has recently appeared on the earth, and precisely in that part of it which the Orient from on high visited in the flesh. As he then troubled the princes of darkness in the strength of his mighty hand, so there he now wipes out their followers, the children of disbelief, scattering them by the hands of his mighty ones. Even now he brings about the redemption of his people raising up again a horn of salvation for us in the house of his servant David. This is, I say, a new kind of knighthood and one unknown to the ages gone by. It ceaselessly wages a twofold war both against flesh and blood and against a spiritual army of evil in the heavens. When someone strongly resists a foe in the flesh, relying solely on the strength of the flesh, I would hardly remark it, since this is common enough. And when war is waged by spiritual strength against vices or demons, this, too, is nothing remarkable, praiseworthy as it is, for the world is full of monks. But when the one sees a man powerfully girding himself with both swords and nobly marking his belt, who would not consider it worthy of all wonder, the more so since it has been hitherto unknown? He is truly a fearless knight and secure on every side, for his soul is protected by the armor of faith just as his body is protected by armor of steel. He is thus doubly armed and need fear neither demons nor men. Not that he fears death--no, he desires it. Why should he fear to live or fear to die when for him to live is Christ, and to die is gain? Gladly and faithfully he stands for Christ, but he would prefer to be dissolved and to be with Christ, by far the better thing. Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord’s." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord! 2. To be sure, precious in the eyes of the Lord is the death of his holy ones, whether they die in battle or in bed, but death in battle is more precious as it is the more glorious. How secure is life when the conscience is unsullied! How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him. Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you! But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die. ======================================================================== CHAPTER 5: 01.03. CHAPTER TWO ======================================================================== 03 Chapter Two ON WORLDLY KNIGHTHOOD WHAT, THEN IS THE END OR FRUIT of this worldly knighthood, or rather knavery, as I should call it? What if not the mortal sin of the victor and the eternal death of the vanquished? Well then, let me borrow a word from the Apostle and exhort him who plows, to plow in hope, and him who threshes, to do so in view of some fruit. What then, O knights, is this monstrous error and what this unbearable urge which bids you fight with such pomp and labor, and all to no purpose except death and sin? You cover your horses with silk, and plume your armor with I know not what sort of rags; you paint your shields and your saddles; you adorn your bits and spurs with gold and silver and precious stones, and then in all this glory you rush to your ruin with fearful wrath and fearless folly. Are these the trappings of a warrior or are they not rather the trinkets of a woman? Do you think the swords of your foes will be turned back by your gold, spare your jewels or be unable to pierce your silks? As you yourselves have often certainly experienced, a warrior especially needs these three things--he must guard his person with strength, shrewdness and care; he must be free in his movements, and he must be quick to draw his sword. Then why do you blind yourselves with effeminate locks and trip yourselves up with long and full tunics, burying your tender, delicate hands in big cumbersome sleeves? Above all, there is that terrible insecurity of conscience, in spite of all your armor, since you have dared to undertake such a dangerous business on such slight and frivolous grounds. What else is the cause of wars and the root of disputes among you, except unreasonable flashes of anger, the thirst for empty glory, or the hankering after some earthly possessions? It certainly is not safe to kill or to be killed for such causes as these. ======================================================================== CHAPTER 6: 01.04. CHAPTER THREE ======================================================================== 04 Chapter Three ON THE NEW KNIGHTHOOD BUT THE KNIGHTS OF CHRIST may safely fight the battles of their Lord, fearing neither sin if they smite the enemy, nor danger at their own death; since to inflict death or to die for Christ is no sin, but rather, an abundant claim to glory. In the first case one gains for Christ, and in the second one gains Christ himself. The Lord freely accepts the death of the foe who has offended him, and yet more freely gives himself for the consolation of his fallen knight. The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God’s minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port. When he inflicts death it is to Christ’s profit, and when he suffers death, it is for his own gain. The Christian glories in the death of the pagan, because Christ is glorified; while the death of the Christian gives occasion for the King to show his liberality in the rewarding of his knight. In the one case the just shall rejoice when he sees justice done, and in the other man shall say, truly there is a reward for the just; truly it is God who judges the earth. I do not mean to say that the pagans are to be slaughtered when there is any other way to prevent them from harassing and persecuting the faithful, but only that it now seems better to destroy them than that the rod of sinners be lifted over the lot of the just, and the righteous perhaps put forth their hands unto iniquity. 5. What then? If it is never permissible for a Christian to strike with the sword, why did the Savior’s precursor bid the soldiers to be content with their pay, and not rather forbid them to follow this calling? But if it is permitted to all those so destined by God, as is indeed the case provided they have not embraced a higher calling, to whom, I ask, may it be allowed more rightly than to those whose hands and hearts hold for us Sion, the city of our strength? Thus when the transgressors of divine law have been expelled, the righteous nation that keeps the truth may enter in security. Certainly it is proper that the nations who love war should be scattered, that those who trouble us should be cut off, and that all the workers of iniquity should be dispersed from the city of the Lord. They busy themselves to carry away the incalculable riches placed in Jerusalem by the Christian peoples, to profane the holy things and to possess the sanctuary of God as their heritage. Let both swords of the faithful fall upon the necks of the foe, in order to destroy every high thing exalting itself against the knowledge of God, which is the Christian faith, lest the Gentiles should then say, "Where is their God?" 6. Once they have been cast out, he shall return to his heritage and to his house, which aroused his anger in the Gospel, "Behold," he said, "your house is left to you desolate." He had complained through the Prophet: "I have left my house, I have forsaken my heritage," and he will fulfill that other prophecy: "The Lord has ransomed his people and delivered them. They shall come and exult on Mount Sion, and rejoice in the good things of the Lord." Rejoice Jerusalem, and recognize now the time in which you are visited! Be glad and give praise together, wastes of Jerusalem, for the Lord has comforted his people. He has ransomed Jerusalem. The Lord has bared his holy arm in the sight of all peoples. O virgin of Israel, you were fallen and there was none to raise you up. Arise now and shake off the dust, O virgin, captive daughter of Sion. Arise, I say, and stand on high. See the happiness which comes to you from your God. You will no longer be referred to as the forsaken one, nor your land any more termed a wilderness; for the Lord takes his delight in you, and your land shall be peopled. Raise your eyes, look about you and see; all these are gathered together and come to you. Here is the help sent to you from the Holy One! Through them is already fulfilled the ancient promise, "I will make you the pride of the ages, a joy from generation to generation. You will suck the milk of the nations and be nourished at the breasts of their sovereignty." And again, "As a mother consoles her children, so will I console you, and in Jerusalem you will be comforted." Do you not see how frequently these ancient witnesses foreshadowed the new knighthood? Truly, as we have heard, so we have now seen in the city of the Lord of armies. Of course we must not let these literal fulfillments blind us to the spiritual meaning of the texts, for we must live in eternal hope in spite of such temporal realizations of prophetic utterances. Otherwise the tangible would supplant the intangible, material poverty would threaten spiritual wealth and present possessions would forestall future fulfillment. Furthermore, the temporal glory of the earthly city does not eclipse the glory of its heavenly counterpart, but rather prepares for it, at least so long as we remember that the one is the figure of the other, and that it is the heavenly one which is our mother. ======================================================================== CHAPTER 7: 01.05. CHAPTER FOUR ======================================================================== 05 Chapter Four ON THE LIFE STYLE OF THE KNIGHTS OF THE TEMPLE AND NOW AS A MODEL, or at least for the shame of those knights of ours who are fighting for the devil rather than for God, we will briefly set forth the life and virtues of these cavaliers of Christ. Let us see how they conduct themselves at home as well as in battle, how they appear in public, and in what way the knight of God differs from the knight of the world. In the first place, discipline is in no way lacking and obedience is never despised. As Scripture testifies, the undisciplined son shall perish and rebellion is as the sin of witchcraft, to refuse obedience is like the crime of idolatry. Therefore they come and go at the bidding of their superior. They wear what he gives them, and do not presume to wear or to eat anything from another source. Thus they shun every excess in clothing and food and content themselves with what is necessary. They live as brothers in joyful and sober company, without wives or children. So that their evangelical perfection will lack nothing, they dwell united in one family with no personal property whatever, careful to keep the unity of the Spirit in the bond of peace. You may say that the whole multitude has but one heart and one soul to the point that nobody follows his own will, but rather seeks to follow the commander. They never sit in idleness or wander about aimlessly, but on the rare occasions when they are not on duty, they are always careful to earn their bread by repairing their worn armor and torn clothing, or simply by setting things to order. For the rest, they are guided by the common needs and by the orders of their master. There is no distinction of persons among them, and deference is shown to merit rather than to noble blood. They rival one another in mutual consideration, and they carry one another’s burdens, thus fulfilling the law of Christ. No inappropriate word, idle deed, unrestrained laugh, not even the slightest whisper or murmur is left uncorrected once it has been detected. They foreswear dice and chess, and abhor the chase; they take no delight in the ridiculous cruelty of falconry, as is the custom. As for jesters, magicians, bards, troubadours and jousters, they despise and reject them as so many vanities and unsound deceptions. Their hair is worn short, in conformity with the Apostle’s saying, that it is shameful for a man to cultivate flowing locks. Indeed, they seldom wash and never set their hair--content to appear tousled and dusty, bearing the marks of the sun and of their armor. 8. When the battle is at hand, they arm themselves interiorly with faith and exteriorly with steel rather than decorate themselves with gold, since their business is to strike fear in the enemy rather than to incite his cupidity. They seek out horses which are strong and swift, rather than those which are brilliant and well-plumed, they set their minds on fighting to win rather than on parading for show. They think not of glory and seek to be formidable rather than flamboyant. At the same time, they are not quarrelsome, rash, or unduly hasty, but soberly, prudently and providently drawn up into orderly ranks, as we read of the fathers. Indeed, the true Israelite is a man of peace, even when he goes forth to battle. Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory. They are mindful of the words of Maccabees, "It is simple enough for a multitude to be vanquished by a handful. It makes no difference to the God of heaven whether he grants deliverance by the hands of few or many; for victory in war is not dependent on a big army, and bravery is the gift of heaven." On numerous occasions they had seen one man pursue a thousand, and two put ten thousand to flight. Thus in a wonderous and unique manner they appear gentler than lambs, yet fiercer than lions. I do not know if it would be more appropriate to refer to them as monks or as soldiers, unless perhaps it would be better to recognize them as being both. Indeed they lack neither monastic meekness nor military might. What can we say of this, except that this has been done by the Lord, and it is marvelous in our eyes. These are the picked troops of God, whom he has recruited from the ends of the earth; the valiant men of Israel chosen to guard well and faithfully that tomb which is the bed of the true Solomon, each man sword in hand, and superbly trained to war. ======================================================================== CHAPTER 8: 01.06. CHAPTER FIVE ======================================================================== 06 Chapter Five THE TEMPLE OF JERUSALEM THEIR QUARTERS indeed are in the very temple of Jerusalem, which is not as vast as the ancient masterpiece of Solomon, but is no less glorious. Truly all the magnificence of the first temple lay in perishable gold and silver, in polished stones and precious woods; whereas all the beauty and gracious charming adornment of its present counterpart is the religious fervor of its occupants and by their well-disciplined behavior. In the former, one could contemplate all sorts of beautiful colors, while in the latter one is able to venerate all sorts of virtues and good works. Indeed holiness is the fitting ornament for God’s house. One is able to delight there in splendid merits rather than in shining marble, and to be captivated by pure hearts rather than by gilded paneling. Of course the facade of this temple is adorned, but with weapons rather than with jewels, and in place of the ancient golden crowns, its walls are hung round about with shields. In place of candlesticks, censers and ewers, this house is well furnished with saddles, bits and lances. By all these signs our knights clearly show that they are animated by the same zeal for the house of God which of old passionately inflamed their leader himself when he armed his most holy hands, not indeed with a sword, but with a whip. Having fashioned this from some lengths of cord, he entered the temple and ejected the merchants, scattered the coins of the money changers, and overturned the chairs of the pigeon venders, considering it most unfitting to defile this house of prayer by such traffic. Moved therefore by their King’s example, his devoted soldiers consider that it is even more shameful and infinitely more intolerable for a holy place to be polluted by pagans than to be crowded with merchants. Once they have installed themselves in this holy house with their horses and their weapons, cleansed it and the other holy places of every un-Christian stain, and cast out the tyrannical horde, they occupy themselves day and night in both pious exercises and practical work. They are especially careful to honor the temple of God with zealous and sincere reverence, offering by their devout service, not the flesh of animals according to the ancient rites, but true peace offerings of brotherly love, devoted obedience and voluntary poverty. 10. These events at Jerusalem have shaken the world. The islands hearken, and the people from afar give ear. They swarm forth from East and West, as a flood stream bringing glory to the nations and a rushing river gladdening the city of God. What could be more profitable and pleasant to behold than seeing such a multitude coming to reinforce the few? What, if not the twofold joy of seeing the conversion of these former impious rogues, sacrilegious thieves, murderers, perjurers and adulterers? A twofold joy and a twofold benefit, since their countrymen are as glad to be rid of them as their new comrades are to receive them. Both sides have profited from this exchange, since the latter are strengthened and the former are now left in peace. Thus Egypt rejoices in their conversion and departure while Mount Sion rejoices and the daughters of Juda are glad to acquire these new protectors. The former glory in being delivered from their hands, while the latter have every reason to expect deliverance by means of these same hands. The former gladly see their cruel despoilers depart, while the latter gladly welcome their faithful defenders; so that the one is agreeably heartened, while the other is profitably abandoned. This is the revenge which Christ contrives against his enemies, to triumph powerfully and gloriously over them by their own means. Indeed, it is both a happy and fitting thing that those who have so long fought against him should at last fight for him. Thus he recruits his soldiers among his foes, just as he once turned Saul the persecutor into Paul the preacher. Therefore I am not surprised that, as our Savior himself has affirmed, the court of heaven takes more joy in the conversion of one sinner than in the virtues of many just men who have no need of conversion. Certainly the conversion of so many sinners and evil doers will now do as much good as their former misdeeds did harm. 11. Hail then, holy city, sanctified by the Most High for his own tabernacle in order that such a generation might be saved in and through you! Hail, city of the great King, source of so many joyous and unheard-of marvels! Hail mistress of nations and queen of provinces, heritage of patriarchs, mother of apostles and prophets, source of the faith and glory of the Christian people! If God has permitted you to be so often besieged, it has only been to furnish brave men an occasion for valor and immortality. Hail promised land, source of milk and honey for your ancient inhabitants, now become the source of healing grace and vital sustenance for the whole earth! Yes, I say, you are that good and excellent soil which received into its fruitful depths the heavenly seed from the heart of the eternal Father. What a rich harvest of martyrs you have produced from that heavenly seed! Your fertile soil has not failed to furnish splendid examples of every Christian virtue for the whole earth--some bearing fruit thirtyfold, some sixty, and some a hundredfold. Therefore those who have seen you are most happily filled with the great abundance of your sweetness and are well nourished on your munificent bounty. Everywhere they go they publish the fame of your great goodness and relate the splendors of your glory to those who have never seen it, proclaiming the marvels accomplished in you even to the ends of the earth. Indeed, glorious things are told of you, city of God! Now then we will set forth something of the delights in which you abound, for the praise and glory of your name. ======================================================================== CHAPTER 9: 02.00. INSPIRATION ON LOVING GOD ======================================================================== Inspiration on loving God by Bernard of Clairvaux Contents of Inspiration on loving God Dedication 1. Why we should love God and the measure of that love 2. On loving god how much God deserves love from man 3. What greater incentives Christians have to love God 4. Of those who find comfort in the recollection of God 5. Of the Christians debt of love 6. A brief summary 7. Of love toward God not without reward 8. Of the first degree of love 9. Of the second and third degrees of love 10. Of the fourth degree of love 11. Attainment of this perfection of love only at resurrection 12. Of love: out of a letter to the carthusians 13. Of the law of self-will & desire, of slaves & hirelings 14. Of the law of the love of sons 15. Of the four degrees of love Dedication 1 . Why we should love God, and the measure of that love 2 . How much God deserves love from man in recognition of His gifts, both material and spiritual; and how these gifts should be cherished without neglect of the Giver 3 . What greater incentives Christians have, more than the heathen, to love God 4 . Of those who find comfort in the recollection of God, or are fittest for His love 5 . Of the Christian’s debt of love, how great it is 6 . A brief summary 7 . Of love toward God not without reward; and how the hunger of man’s heart cannot be satisfied with earthly things 8 . Of the first degree of love, wherein man loves God for self’s sake 9 . Of the second and third degrees of love 10. Of the fourth degree of love, wherein man does not even love self, save for God’s sake 11. Of the attainment of this perfection of love only at the resurrection 12. Of love: out of a letter to the Carthusians 13. Of the law of self-will and desire, of slaves and hirelings 14. Of the law of the love of sons 15. Of the four degrees of love, and of the blessed state of the heavenly fatherland. ======================================================================== CHAPTER 10: 02.01. WHY WE SHOULD LOVE GOD AND THE MEASURE OF THAT LOVE ======================================================================== 1. Why we should love God and the measure of that love To the illustriousLordHaimeric, CardinalDeaconof theRomanChurch, and Chancellor: Bernard, called Abbot of Clairvaux, wisheth longlifein theLordanddeathin theLord. Hitherto you have been wont to seek prayers from me, not the solving of problems; although I count myself sufficient for neither. My profession shows that, if not my conversation; and to speak truth, I lack the diligence and the ability that are most essential. Yet I am glad that you turn again for spiritual counsel, instead of busying yourself about carnal matters: I only wish you had gone to some one better equipped than I am. Still, learned and simple give the same excuse and one can hardly tell whether it comes from modesty or from ignorance, unless obedience to the task assigned shall reveal. So, take from my poverty what I can give you, lest I should seem to play the philosopher, by reason of my silence. Only, I do not promise to answer other questions you may raise. This one, as to loving God, I will deal with as He shall teach me; for it is sweetest, it can be handled most safely, and it will be most profitable. Keep the others for wiser men. You want me to tell you why God is to be loved and how much. I answer, the reason for loving God is God Himself; and the measure of love due to Him is immeasurable love. Is this plain? Doubtless, to a thoughtful man; but I am debtor to the unwise also. A word to the wise is sufficient; but I must consider simple folk too. Therefore I set myself joyfully to explain more in detail what is meant above. We are toloveGodfor Himself, because of a twofold reason; nothing is more reasonable, nothing more profitable. When one asks, Why should IloveGod? he may mean, What islovelyinGod? or What shall IgainbylovingGod? In either case, the same sufficient cause ofloveexists, namely,GodHimself. And first, of His title to ourlove. Could any title be greater than this, that He gave Himself for us unworthy wretches? And beingGod, what bettergiftcould He offer than Himself? Hence, if oneseeksfor God’s claim upon ourlovehere is the chiefest: Because He firstlovedus (1 John 4:19). Ought He not to belovedin return, when we think wholoved, whom Heloved, and how much Heloved? For who is He thatloved? The same of whom every spirit testifies: “Thou art myGod: my goods are nothing unto Thee” (Psalms 16:2, Vulg.). And is not Hislovethat wonderfulcharitywhich “seeketh not her own’? (1 Corinthians 13:5). But for whom was such unutterablelovemade manifest? Theapostletells us: “When we wereenemies, we werereconciledtoGodby thedeathof His Son” (Romans 5:10). So it wasGodwholovedus,lovedus freely, andlovedus while yet we wereenemies. And how great was thisloveof His? St John answers: “God solovedtheworldthat He gave His only-begotten Son, that whosoever believeth in Him should notperish, but haveeverlastinglife” (John 3:16). StPauladds: “He spared not His own Son, butdeliveredHim up for us all” (Romans 8:32); and the son says of Himself, “Greaterlovehath no man than this, that a man lay down hislifefor his friends” (John 15:13). This is the claim whichGodthe holy, thesupreme, theomnipotent, has upon men,defiledand base andweak. Some one may urge that this is true ofmankind, but not ofangels. True, since forangelsit was not needful. He who succored men in their time of need,preservedangelsfrom such need; and even as Hisloveforsinfulmenwroughtwondrously in them so that they should not remainsinful, so that samelovewhich in equal measure He poured out uponangelskept them altogether free fromsin. ======================================================================== CHAPTER 11: 02.02. ON LOVING GOD HOW MUCH GOD DESERVES LOVE FROM MAN ======================================================================== 2. On loving God how much God deserves love from man Those who admit the truth of what I have said know, I am sure, why we are bound to love God. But if unbelievers will not grant it, their ingratitude is at once confounded by His innumerable benefits, lavished on our race, and plainly discerned by the senses. Who is it that gives food to all flesh, light to every eye, air to all that breathe? It would be foolish to begin a catalogue, since I have just called them innumerable: but I name, as notable instances, food, sunlight and air; not because they are God’s best gifts, but because they are essential to bodily life. Man must seek in his own higher nature for the highest gifts; and these are dignity, wisdom and virtue. By dignity I mean free-will, whereby he not only excels all other earthly creatures, but has dominion over them. Wisdom is the power whereby he recognizes this dignity, and perceives also that it is no accomplishment of his own. And virtue impels man to seek eagerly for Him who is man’s Source, and to lay fast hold on Him when He has been found. Now, these three best gifts have each a twofold character. Dignity appears not only as the prerogative of human nature, but also as the cause of that fear and dread of man which is upon every beast of the earth. Wisdom perceives this distinction, but owns that though in us, it is, like all good qualities, not of us. And lastly, virtue moves us to search eagerly for an Author, and, when we have found Him, teaches us to cling to Him yet more eagerly. Consider too that dignity without wisdom is nothing worth; and wisdom is harmful without virtue, as this argument following shows: There is no glory in having a gift without knowing it. But to know only that you have it, without knowing that it is not of yourself that you have it, means self-glorying, but no true glory in God. And so the apostle says to men in such cases, “What hast thou that thou didst not receive? Now, if thou didst receive it, why dost thou glory as if thou hadst not received it? (1 Corinthians 4:7). He asks, Why dost thou glory? but goes on, as if thou hadst not received it, showing that the guilt is not in glorying over a possession, but in glorying as though it had not been received. And rightly such glorying is called vain-glory, since it has not the solid foundation of truth. The apostle shows how to discern the true glory from the false, when he says, He that glorieth, let him glory in the Lord, that is, in the Truth, since our Lord is Truth (1 Corinthians 1:31; John 14:6). We must know, then, what we are, and that it is not of ourselves that we are what we are. Unless we know this thoroughly, either we shall notgloryat all, or our glorying will bevain. Finally, it is written, “If thou know not, go thy way forth by the footsteps of the flock” (Son 1:8). And this is right. For man, being inhonor, if he know not his ownhonor, may fitly be compared, because of such ignorance, to thebeaststhatperish. Not knowing himself as the creature that is distinguished from the irrational brutes by the possession of reason, he commences to beconfoundedwith them because, ignorant of his own trueglorywhich is within, he is led captive by his curiosity, and concerns himself with external,sensualthings. So he is made to resemble the lower orders by not knowing that he has been more highly endowed than they. We must be on our guard against this ignorance. We must not rank ourselves too low; and with still greater care we must see that we do not think of ourselves more highly than we ought to think, as happens when we foolishly impute to ourselves whatever good may be in us. But far more than either of these kinds of ignorance, we must hate and shun that presumption which would lead us to glory in goods not our own, knowing that they are not of ourselves but of God, and yet not fearing to rob God of the honor due unto Him. For mere ignorance, as in the first instance, does not glory at all; and mere wisdom, as in the second, while it has a kind of glory, yet does not glory in the Lord. In the third evil case, however, man sins not in ignorance but deliberately, usurping the glory which belongs to God. And this arrogance is a more grievous and deadly fault than the ignorance of the second, since it contemns God, while the other knows Him not. Ignorance is brutal, arrogance is devilish. Pride only, the chief of all iniquities, can make us treat gifts as if they were rightful attributes of our nature, and, while receiving benefits, rob our Benefactor of His due glory. Wherefore todignityandwisdomwe must addvirtue, the proper fruit of them both.Virtueseeksand finds Him who is theAuthorandGiverof all good, and who must be in all thingsglorified; otherwise, one who knows what is right yetfailsto perform it, will be beaten with manystripes(Luke 12:47). Why? you may ask. Because he hasfailedto put hisknowledgeto good effect, but rather hasimaginedmischiefupon hisbed(Psalms 36:4); like awickedservant, he has turned aside toseizetheglorywhich, his ownknowledgeassured him, belonged only to his goodLordand Master. It is plain, therefore, thatdignitywithoutwisdomis useless and thatwisdomwithoutvirtueis accursed. But when one possessesvirtue, thenwisdomanddignityare notdangerousbutblessed. Such a man calls onGodand lauds Him, confessing from a fullheart, “Not unto us, OLord, not unto us, but unto Thy name give glory” (Psalms 115:1). Which is to say, “OLord, we claim noknowledge, no distinction for ourselves; all is Thine, since from Thee all things do come.’ But we have digressed toofarin the wish toprovethat even those who know notChristare sufficientlyadmonishedby thenaturallaw, and by their own endowments ofsouland body, toloveGodfor God’s own sake. To sum up: whatinfideldoes not know that he has receivedlight,air,food--all things necessary for his own body’slife--from Him alone who givethfoodto allflesh(Psalms 136:25), who maketh His sun to rise on theeviland on the good, and sendeth rain on the just and on theunjust(Matthew 5:45). Who is so impious as to attribute thepeculiareminence ofhumanityto any other except to Him who saith, in Genesis, “Let us make man in Our image, after Our likeness’? (Genesis 1:26). Who else could be the Bestower ofwisdom, but He that teacheth manknowledge? (Psalms 94:10). Who else could bestowvirtueexcept theLordofvirtue? Therefore even theinfidelwho knows notChristbut does at least know himself, is bound toloveGodfor God’s own sake. He is unpardonable if he does notlovetheLordhisGodwith all hisheart, and with all hissoul, and with all hismind; for his own innatejusticeand common sensecryout from within that he is bound wholly toloveGod, from whom he has received all things. But it is hard nay rather,impossible, for a man by his ownstrengthor in thepowerof free-will to render all things toGodfrom whom they came, without rather turning them aside, each to his own account, even as it is written, “For allseektheir own” (Php 2:21); and again, “Theimaginationof man’sheartisevilfrom his youth” (Genesis 8:21). ======================================================================== CHAPTER 12: 02.03. WHAT GREATER INCENTIVES CHRISTIANS HAVE TO LOVE GOD ======================================================================== 3. What greater incentives Christians have to love God The faithful know how much need they have of Jesus and Him crucified; but though they wonder and rejoice at the ineffable love made manifest in Him, they are not daunted at having no more than their own poor souls to give in return for such great and condescending charity. They love all the more, because they know themselves to be loved so exceedingly; but to whom little is given the same loveth little (Luke 7:47). Neither Jew nor pagan feels the pangs of love as doth the Church, which saith, “Stay me with flagons, comfort me with apples; for I am sick of love” (Son 2:5). She beholds King Solomon, with the crown wherewith his mother crowned him in the day of his espousals; she sees the Sole-begotten of the Father bearing the heavy burden of His Cross; she sees the Lord of all power and might bruised and spat upon, the Author of life and glory transfixed with nails, smitten by the lance, overwhelmed with mockery, and at last laying down His precious life for His friends. Contemplating this the sword of love pierces through her own soul also and she cried aloud, “Stay me with flagons, comfort me with apples; for I am sick of love.” The fruits which the Spouse gathers from the Tree of Life in the midst of the garden of her Beloved, are pomegranates (Son 4:13), borrowing their taste from the Bread of heaven. and their color from the Blood of Christ. She sees death dying and its author overthrown: she beholds captivity led captive from hell to earth, from earth to heaven, so “that at the name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth” (Php 2:10). The earth under the ancient curse brought forth thorns and thistles; but now the Church beholds it laughing with flowers and restored by the grace of a new benediction. Mindful of the verse, “My heart danceth for joy, and in my song will I praise Him’, she refreshes herself with the fruits of His Passion which she gathers from the Tree of the Cross, and with the flowers of His Resurrection whose fragrance invites the frequent visits of her Spouse. Then it is that He exclaims, “Behold thou art fair, Mybeloved, yea pleasant: also ourbedis green” (Son 1:16). She shows her desire for His coming and whence she hopes to obtain it; not because of her own merits but because of theflowersof thatfieldwhichGodhathblessed.Christwho willed to be conceived and brought up inNazareth, that is, thetownofbranches,delightsin such blossoms. Pleased by such heavenly fragrance the bridegroomrejoicesto revisit the heart’schamberwhen He finds itadornedwith fruits and decked withflowers--that is, meditating on themysteryof His Passion or on thegloryof His Resurrection. The tokens of the Passion we recognize as the fruitage of the ages of the past, appearing in the fullness of time during thereignofsinanddeath(Galatians 4:4). But it is thegloryof the Resurrection, in the new springtime of regeneratinggrace, that thefreshflowersof the later age come forth, whose fruit shall be given without measure at the general resurrection, when time shall be no more. And so it is written, “Thewinteris past the rain is over and gone, theflowersappear on the earth” (Son 2:11 f); signifying thatsummerhas come back with Him who dissolves icydeathinto the spring of a newlifeand says, “Behold, I make all things new (Revelation 21:5). His Body sown in thegravehas blossomed in the Resurrection (1 Corinthians 15:42); and in like manner ourvalleysandfieldswhich werebarrenor frozen, as if dead, glow with revivinglifeand warmth. TheFatherofChristwho makes all things new, is well pleased with the freshness of thoseflowersand fruits, and thebeautyof thefieldwhich breathes forth such heavenly fragrance; and He says in benediction, “See the smell of My Son is as the smell of afieldwhich theLordhath blessed” (Genesis 27:27).Blessedto overflowing, indeed, since of His fullness have all we received (John 1:16). But theBridemay come when she pleases andgatherflowersand fruits therewith toadornthe inmost recesses of her conscience; that the Bridegroom when He cometh may find thechamberof herheartredolent with perfume. So it behoves us, if we would haveChristfor afrequentguest, to fill ourheartswithfaithfulmeditations on themercyHe showed in dying for us, and on His mightypowerin rising again from the dead. To thisDavidtestified when hesang, “God spake once, and twice I have also heard the same; thatpowerbelongeth untoGod; and that Thou,Lord, art merciful (Psalms 62:11 f). And surely there isproofenough and to spare in thatChristdiedfor oursinsand rose again for ourjustification, and ascended intoheaventhat He might protect us from on high, and sent theHoly Spiritfor ourcomfort. Hereafter He will come again for the consummation of our bliss. In HisDeathHe displayed Hismercy, in His Resurrection Hispower; both combine to manifest Hisglory. The Bride desires to be stayed with flagons and comforted with apples, because she knows how easily the warmth of love can languish and grow cold; but such helps are only until she has entered into the bride chamber. There she will receive His long-desired caresses even as she sighs, “His left hand is under my head and His right hand doth embrace me” (Son 2:6). Then she will perceive how far the embrace of the right hand excels all sweetness, and that the left hand with which He at first caressed her cannot be compared to it. She will understand what she has heard: “It is the spirit that quickeneth; the flesh profiteth nothing” (John 6:63). She will prove what she hath read: “My memorial is sweeter than honey, and mine inheritance than the honey-comb” (Sir 24:20). What is written elsewhere, “The memorial of Thine abundant kindness shall be showed” (Psalms 145:7), refers doubtless to those of whom the Psalmist had said just before: “One generation shall praise Thy works unto another and declare Thy power” (Psalms 145:4). Among us on the earth there is His memory; but in the Kingdom of heaven His very Presence. That Presence is the joy of those who have already attained to beatitude; the memory is the comfort of us who are still wayfarers, journeying towards the Fatherland. ======================================================================== CHAPTER 13: 02.04. OF THOSE WHO FIND COMFORT IN THE RECOLLECTION OF GOD ======================================================================== 4. Of those who find comfort in the recollection of God But it will be well to note what class of people takescomfortin the thought ofGod. Surely not thatperverseandcrookedgeneration to whom it was said, “Woe unto you that arerich; for ye have received your consolation” (Luke 6:24). Rather, those who can say withtruth, “Mysoulrefuseth comfort” (Psalms 77:2). For it is meet that those who are not satisfied by the present should be sustained by the thought of the future, and that the contemplation ofeternalhappinessshould solace those whoscornto drink from theriverof transitory joys. That is the generation of them thatseektheLord, even of them thatseek, not their own, but the face of theGodofJacob. To them that long for the presence of the livingGod, the thought of Him is sweetest itself: but there is no satiety, rather an ever-increasing appetite, even as the Scripture bears witness, “they that eat me shall yet be hungry” (Sir 24:21); and if the one an-hungred spake, “When Iawakeup after Thy likeness, I shall be satisfied with it.” Yea,blessedeven now are they which dohungerandthirstafterrighteousness, for they, and they only, shall be filled. Woe to you,wickedandperversegeneration; woe to you, foolish and abandoned people, whohateChrist’s memory, and dread His secondAdvent! Well may youfear, who will not nowseekdeliverance from thesnareof the hunter; because “they that will berichfall intotemptationand asnare, and into many foolish and hurtful lusts” (1 Timothy 6:9). In that day we shall notescapethe dreadful sentence of condemnation, “Depart from Me, yecursed, intoeverlastingfire” (Matthew 25:41). O dreadful sentence indeed, O hard saying! How much harder to bear than that other saying which we repeatdailyinchurch, in memory of the Passion: “Whoso eateth Myfleshand drinketh Mybloodhatheternallife” (John 6:54). That signifies, whosohonorsMydeathand after My examplemortifieshis members which are upon theearth(Colossians 3:5) shall haveeternallife, even as theapostlesays, “If wesuffer, we shall alsoreignwith Him” (2 Timothy 2:12). And yet many even today recoil from these words and go away, saying by their action if not with theirlips, “This is a hard saying; who can hear it?” (John 6:60). “A generation that set not theirheartaright, and whose spirit cleaveth not steadfastly unto God” (Psalms 78:8), but chooseth rather totrustin uncertainriches, it is disturbed at the very name of theCross, andcountsthe memory of the Passion intolerable. How can such sustain the burden of that fearful sentence, “Depart from Me, yecursed, intoeverlastingfire, prepared for thedeviland his angels’? “On whomsoever thatstoneshall fall it willgrindhim to powder” (Luke 20:18); but “the generation of thefaithfulshall be blessed” (Psalms 112:2), since, like theapostle, theylaborthat whether present or absent they may be accepted of theLord(2 Corinthians 5:9). At the last day they too shall hear theJudgepronounce their award, “Come, yeblessedof MyFather,inheritthekingdomprepared for you from thefoundationof the world” (Matthew 25:34). In that day those who set not theirheartsaright will feel, too late, how easy is Christ’s yoke, to which they would not bend their necks and howlightHis burden, in comparison with the pains they must thenendure. OwretchedslavesofMammon, you cannotgloryin theCrossof ourLordJesusChristwhile youtrustintreasureslaid up onearth: you cannottasteand see how gracious theLordis, while you are hungering forgold. If you have notrejoicedat the thought of His coming, that day will be indeed a day ofwrathto you. But the believingsoullongs andfaintsforGod; she rests sweetly in the contemplation of Him. She glories in thereproachof theCross, until thegloryof His face shall berevealed. Like theBride, thedoveofChrist, that is covered withsilverwings(Psalms 68:13), white withinnocenceandpurity, she reposes in the thought of Thineabundantkindness,LordJesus; and above all she longs for that day when in thejoyfulsplendor of Thysaints, gleaming with the radiance of the Beatific Vision, her feathers shall be likegold, resplendent with thejoyof Thycountenance. Rightly then may she exult, “His left hand is under my head and His right hand doth embrace me.” The left hand signifies the memory of that matchless love, which moved Him to lay down His life for His friends; and the right hand is the Beatific Vision which He hath promised to His own, and the delight they have in His presence. The Psalmist sings rapturously, “At Thy right hand there is pleasure for evermore” (Psalms 16:11): so we are warranted in explaining the right hand as that divine and deifying joy of His presence. Rightly too is that wondrous and ever-memorablelovesymbolized as His lefthand, upon which theBriderests her head untiliniquitybe done away: for He sustains the purpose of hermind, lest it should be turned aside to earthly,carnaldesires. For thefleshwarsagainst the spirit: “The corruptible body presseth down thesouland the earthlytabernacleweigheth down themindthat museth upon many things” (Wis 9:15). What could result from the contemplation ofcompassionso marvelous and so undeserved,favorso free and so well attested,kindnessso unexpected, clemency so unconquerable,gracesoamazingexcept that thesoulshould withdraw from allsinfulaffections,rejectall that is inconsistent with God’slove, and yield herself wholly to heavenly things? No wonder is it that theBride, moved by the perfume of these unctions, runs swiftly, all onfirewithlove, yet reckons herself aslovingall too little in return for the Bridegroom’slove. And rightly, since it is no great matter that a littledustshould be all consumed withloveof thatMajestywhichlovedher first and whichrevealeditself as wholly bent onsavingher. For “God solovedtheworldthat He gave His only-begotten Son, that whosoever believeth in Him should notperishbut haveeverlastinglife” (John 3:16). This sets forth the Father’slove. But “He hath poured out Hissouluntodeath,” was written of the Son (Isaiah 53:12). And of theHoly Spiritit is said, “The Comforter which is the HolyGhostwhom theFatherwill send in My name, He shallteachyou all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). It is plain, therefore, that God loves us, and loves us with all His heart; for the Holy Trinity altogether loves us, if we may venture so to speak of the infinite and incomprehensible Godhead who is essentially one. ======================================================================== CHAPTER 14: 02.05. OF THE CHRISTIANS DEBT OF LOVE ======================================================================== 5. Of the Christians debt of love From the contemplation of what has been said, we see plainly thatGodis to beloved, and that He has a just claim upon ourlove. But theinfideldoes not acknowledge the Son ofGod, and so he can know neither theFathernor theHoly Spirit; for he that honoureth not the Son, honoureth not theFatherwhich sent Him, nor the Spirit whom He hath sent (John 5:23). He knows less ofGodthan we; no wonder that helovesGodless. This much he understands at least--that he owes all he is to his Creator. But how will it be with me? For I know that myGodis not merely the bounteous Bestower of mylife, the generous Provider for all my needs, thepitifulConsoler of all mysorrows, thewiseGuideof my course: but that He isfarmore than all that. Hesavesme with anabundantdeliverance: He is myeternalPreserver, the portion of my inheritance, myglory. Even so it is written, “With Him is plenteous redemption” (Psalms 130:7); and again, “He entered in once into the holy place, having obtainedeternalredemption for us” (Hebrews 9:12). Of Hissalvationit is written, “He forsaketh not His that be godly; but they arepreservedfor ever” (Psalms 37:28); and of Hisbounty, “Good measure, pressed down and shaken together, and running over, shall men give into your bosom” (Luke 6:38); and in another place, “Eye hath not seen norearheard, neither have entered into theheartof man, those things whichGodhath prepared for them thatloveHim” (1 Corinthians 2:9). He will glorify us, even as the apostle beareth witness, saying, “We look for the Savior, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto His glorious body” (Php 3:20 f); and again, “I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18); and once more, “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen (2 Corinthians 4:17 f). ‘What shall I render unto the Lord for all His benefits towards me?” (Psalms 116:12). Reason andnaturaljusticealike move me to give up myself wholly tolovingHim to whom I owe all that I have and am. Butfaithshows me that I shouldloveHimfarmore than Ilovemyself, as I come to realize that He hath given me not my ownlifeonly, but even Himself. Yet, before the time of full revelation had come, before the Word was madeflesh,diedon theCross, came forth from thegrave, and returned to HisFather; beforeGodhad shown us how much Helovedus by all this plenitude ofgrace, thecommandmenthad been uttered, “Thou shaltlovetheLordthyGodwith all thineheart, and with all thysouland with all thy might” (Deuteronomy 6:5), that is, with all thy being, all thyknowledge, all thy powers. And it was notunjustforGodto claim this from His ownworkandgifts. Why should not the creaturelovehis Creator, who gave him thepowertolove? Why should he notloveHim with all his being, since it is by Hisgiftalone that he can do anything that is good? It was God’s creativegracethat out of nothingnessraisedus to thedignityof manhood; and from this appears ourdutytoloveHim, and thejusticeof His claim to thatlove. But how infinitely is the benefit increased when we bethink ourselves of His fulfillment of thepromise, “thou,Lord, shaltsaveboth man andbeast: how excellent is Thymercy, OLord! “ (Psalms 36:6 f.). For we, who “turned ourgloryinto the similitude of acalfthat eateth hay” (Psalms 106:20), by ourevildeedsdebased ourselves so that we might be compared unto thebeaststhatperish. I owe all that I am to Him who made me: but how can I pay mydebtto Him whoredeemedme, and in such wondrouswise? Creationwas not so vast aworkas redemption; for it is written of man and of all things that were made, “He spake the word, and they were made” (Psalms 148:5). But toredeemthatcreationwhich sprang into being at His word, how much He spake, whatwondersHewrought, whathardshipsHeendured, what shames Hesuffered! Therefore whatrewardshall I give unto theLordfor all the benefits which He hath done unto me? In the firstcreationHe gave me myself; but in His newcreationHe gave me Himself, and by thatgiftrestored to me the self that I had lost.Createdfirst and then restored, I owe Him myself twice over in return for myself. But what have I to offer Him for thegiftof Himself? Could I multiply myself athousand-fold and then give Him all, what would that be in comparison withGod? ======================================================================== CHAPTER 15: 02.06. A BRIEF SUMMARY ======================================================================== 6. A brief summary Admit that God deserves to be loved very much, yea, boundlessly, because He loved us first, He infinite and we nothing, loved us, miserable sinners, with a love so great and so free. This is why I said at the beginning that the measure of our love to God is to love immeasurably. For since our love is toward God, who is infinite and immeasurable, how can we bound or limit the love we owe Him? Besides, our love is not a gift but a debt. And since it is the Godhead who loves us, Himself boundless, eternal, supreme love, of whose greatness there is no end, yea, and His wisdom is infinite, whose peace passeth all understanding; since it is He who loves us, I say, can we think of repaying Him grudgingly? “I will love Thee, O Lord, my strength. The Lord is my rock and my fortress and my deliverer, my God, my strength, in whom I will trust” (Psalms 18:1 f). He is all that I need, all that I long for. My God and my help, I will love Thee for Thy great goodness; not so much as I might, surely, but as much as I can. I cannot love Thee as Thou deservest to be loved, for I cannot love Thee more than my own feebleness permits. I will love Thee more when Thou deemest me worthy to receive greater capacity for loving; yet never so perfectly as Thou hast deserved of me. “Thine eyes did see my substance, yet being unperfect; and in Thy book all my members were written” (Psalms 139:16). Yet Thou recordest in that book all who do what they can, even though they cannot do what they ought. Surely I have said enough to show how God should be loved and why. But who has felt, who can know, who express, how much we should love him. ======================================================================== CHAPTER 16: 02.07. OF LOVE TOWARD GOD NOT WITHOUT REWARD ======================================================================== 7. Of love toward god not without reward And now let us consider whatprofitwe shall have fromlovingGod. Even though ourknowledgeof this is imperfect, still that is better than to ignore it altogether. I have already said (when it was aquestionof wherefore and in what mannerGodshould beloved) that there was a double reasonconstrainingus: His right and ouradvantage. Having written asbestI can, thoughunworthily, of God’s right to beloved. I have still to treat of the recompense which thatlovebrings. For althoughGodwould belovedwithout respect ofreward, yet He wills not to leaveloveunrewarded. Truecharitycannot be leftdestitute, even though she is unselfish and seeketh not her own (1 Corinthians 13:5).Loveis an affection of thesoul, not a contract: it cannot rise from a mereagreement, nor is it so to begained. It is spontaneous in its origin and impulse; and trueloveis its own satisfaction. It has its reward; but that reward is the object beloved. For whatever you seem to love, if it is on account of something else, what you do really love is that something else, not the apparent object of desire. St Paul did not preach the Gospel that he might earn his bread; he ate that he might be strengthened for his ministry. What he loved was not bread, but the Gospel. Truelovedoes not demand areward, but it deserves one. Surely no one offers to pay forlove; yet some recompense is due to one wholoves, and if hisloveendureshe will doubtless receive it. On a lower plane of action, it is the reluctant, not the eager, whom we urge bypromisesofreward. Who would think of paying a man to do what he was yearning to do already? For instance no one wouldhirea hungry man to eat, or athirstyman to drink, or a mother tonurseher ownchild. Who would think of bribing a farmer todresshis ownvineyard, or todigabout his orchard, or to rebuild hishouse? So, all the more, one wholovesGodtruly asks no other recompense thanGodHimself; for if he should demand anything else it would be theprizethat helovedand notGod. It isnaturalfor a man to desire what he reckons better than that which he has already, and be satisfied with nothing which lacks that special quality which he misses. Thus, if it is for herbeautythat heloveshiswife, he will cast longingeyesafter a fairerwoman. If he is clad in arichgarment, he willcoveta costlier one; and no matter howrichhe may be he willenvya man richer than himself. Do we not see people every day, endowed with vastestates, who keep on joiningfieldtofield, dreaming of wider boundaries for theirlands? Those who dwell inpalacesare ever addinghousetohouse, continuallybuildingup and tearing down, remodeling and changing. Men in high places are driven by insatiableambitionto clutch at still greater prizes. And nowhere is there any final satisfaction, because nothing there can be defined as absolutely thebestor highest. But it isnaturalthat nothing should content a man’s desires but the verybest, as he reckons it. Is it not, then,madfollyalways to be craving for things which can neverquietour longings, much less satisfy them? No matter how many such things one has, he is alwayslustingafter what he has not; never atpeace, he sighs for new possessions. Discontented, he spends himself in fruitless toil, and finds only weariness in the evanescent and unrealpleasuresof theworld. In his greediness, hecountsall that he has clutched as nothing in comparison with what is beyond his grasp, and loses allpleasurein his actual possessions by longing after what he has not, yetcovets. No man can everhopeto own all things. Even the little one does possess is got only with toil and is held infear; since each is certain to lose what he hath when God’s day,appointedthough unrevealed. shall come. But the perverted will struggles towards the ultimate good by devious ways, yearning after satisfaction, yet ledastraybyvanityanddeceivedbywickedness. Ah, if you wish to attain to the consummation of all desire, so that nothing unfulfilled will be left, why weary yourself with fruitless efforts, running hither and thither, only todielong before thegoalis reached? It is so that these impious ones wander in a circle, longing after something to gratify their yearnings, yet madly rejecting that which alone can bring them to their desired end, not by exhaustion but by attainment. They wear themselves out in vain travail, without reaching their blessed consummation, because they delight in creatures, not in the Creator. They want to traverse creation, trying all things one by one, rather than think of coming to Him who is Lord of all. And if their utmost longing were realized, so that they should have all the world for their own, yet without possessing Him who is the Author of all being, then the same law of their desires would make them contemn what they had and restlessly seek Him whom they still lacked, that is, God Himself. Rest is in Him alone. Man knows no peace in the world; but he has no disturbance when he is with God. And so the soul says with confidence, “Whom have I in heaven but Thee; and there is none upon earth that I desire in comparison of Thee. God is the strength of my heart, and my portion for ever. It is good for me to hold me fast by God, to put my trust in the Lord God” (Psalms 73:25 ff). Even by this way one would eventually come to God, if only he might have time to test all lesser goods in turn. Butlifeis too short,strengthtoofeeble, and competitors too many, for that course to be practicable. One could never reach the end, though he were to weary himself with the long effort and fruitless toil of testing everything that might seem desirable. It would befareasier and better to make the assay inimaginationrather than in experiment. For themindis swifter in operation and keener in discrimination than the bodily senses, to this very purpose that it may go before the sensuous affections so that they maycleaveto nothing which themindhas found worthless. And so it is written, “Prove all things: hold fast that which is good” (1 Thessalonians 5:21). Which is to say that rightjudgmentshould prepare the way for theheart. Otherwise we may not ascend into thehillof theLordnor rise up in His holy place (Psalms 24:3). We should have noprofitin possessing a rationalmindif we were to follow the impulse of the senses, like brutebeasts, with no regard at all to reason. Those whom reason does notguidein their course may indeedrun, but not in theappointedrace-track, neglecting the apostoliccounsel, “Sorunthat ye may obtain’. For how could they obtain theprizewho put that last of all in their endeavor andrunround after everything else first? But as for therighteousman, it is not so with him. He remembers the condemnation pronounced on the multitude whowanderaftervanity, whotravelthe broad way that leads todeath(Matthew 7:13); and he chooses the King’shighway, turning aside neither to the righthandnor to the left (Numbers 20:17), even as theprophetsaith, “The way of the just is uprightness (Isaiah 26:7).Warnedby wholesomecounselheshunsthe perilous road, and heeds the direction that shortens the search, forbiddingcovetousnessand commanding that he sell all that he hath and give to thepoor(Matthew 19:21).Blessed, truly, are thepoor, for theirs is theKingdomofHeaven(Matthew 5:3). They whichrunin a race,runall, but distinction is made among the racers. “TheLordknoweth the way of therighteous: and the way of theungodlyshall perish” (Psalms 1:6). “Asmallthing that therighteoushath is better than greatrichesof the ungodly” (Psalms 37:16). Even as the Preacher saith, and the fool discovereth, “He that loveth silver shall not be satisfied with silver” (Ecclesiastes 5:10). But Christ saith, “Blessed are they which do hunger and thirst after righteousness, for they shall be filled” (Matthew 5:6). Righteousness is the natural and essential food of the soul, which can no more be satisfied by earthly treasures than the hunger of the body can be satisfied by air. If you should see a starving man standing with mouth open to the wind, inhaling draughts of air as if in hope of gratifying his hunger, you would think him lunatic. But it is no less foolish to imagine that the soul can be satisfied with worldly things which only inflate it without feeding it. What have spiritual gifts to do with carnal appetites, or carnal with spiritual? Praise the Lord, O my soul: who satisfieth thy mouth with good things (Psalms 103:1 ff). He bestows bounty immeasurable; He provokes thee to good, He preserves thee in goodness; He prevents, He sustains, He fills thee. He moves thee to longing, and it is He for whom thou longest. I have said already that the motive for loving God is God Himself. And I spoke truly, for He is as well the efficient cause as the final object of our love. He gives the occasion for love, He creates the affection, He brings the desire to good effect. He is such that love to Him is a natural due; and so hope in Him is natural, since our present love would be vain did we not hope to love Him perfectly some day. Our love is prepared and rewarded by His. He loves us first, out of His great tenderness; then we are bound to repay Him with love; and we are permitted to cherish exultant hopes in Him. “He is rich unto all that call upon Him” (Romans 10:12), yet He has no gift for them better than Himself. He gives Himself as prize and reward: He is the refreshment of holy soul, the ransom of those in captivity. “The Lord is good unto them that wait for Him” (Lamentations 3:25). What will He be then to those who gain His presence? But here is a paradox, that no one can seek the Lord who has not already found Him. It is Thy will, O God, to be found that Thou mayest be sought, to be sought that Thou mayest the more truly be found. But though Thou canst be sought and found, Thou canst not be forestalled. For if we say, “Early shall my prayer come before Thee” (Psalms 88:13), yet doubtless all prayer would be lukewarm unless it was animated by Thine inspiration. We have spoken of the consummation of love towards God: now to consider whence such love begins. ======================================================================== CHAPTER 17: 02.08. OF THE FIRST DEGREE OF LOVE ======================================================================== 8. Of the first degree of love Loveis one of the fournaturalaffections, which it is needless to name since everyone knows them. And becauseloveisnatural, it is only right tolovetheAuthorofnaturefirst of all. Hence comes the first and greatcommandment, “Thou shaltlovetheLordthyGod.” Butnatureis so frail andweakthat necessity compels her toloveherself first; and this iscarnallove, wherewith manloveshimself first and selfishly, as it is written, “That was not first which isspiritualbut that which isnatural; and afterward that which is spiritual” (1 Corinthians 15:46). This is not as thepreceptordainsbut asnaturedirects: “No man ever yethatedhis own flesh” (Ephesians 5:29). But if, as is likely, this sameloveshould grow excessive and, refusing to be contained within the restrainingbanksof necessity, should overflow into thefieldsof voluptuousness, then a command checks theflood, as if by a dike: “Thou shaltlovethyneighboras thyself’. And this is right: for he who shares ournatureshould share ourlove, itself the fruit ofnature. Wherefore if a man find it a burden, I will not say only to relieve his brother’s needs, but toministerto his brother’spleasures, let himmortifythose same affections in himself, lest he become atransgressor. He may cherish himself as tenderly as he chooses, if only he remembers to show the same indulgence to hisneighbor. This is the curb oftemperanceimposed on thee, O man, by thelawoflifeand conscience, lest thou shouldest follow thine ownluststodestruction, or becomeenslavedby those passions which are theenemiesof thy true welfare.Farbetter divide thine enjoyments with thyneighborthan with theseenemies. And if, after thecounselof the son of Sirach, thou goest not after thy desires but refrainest thyself from thine appetites (Sir 18:30); if according to the apostolicprecepthavingfoodandraimentthou art therewith content (1 Timothy 6:8), then thou wilt find it easy toabstainfrom fleshlylustswhichwaragainst thesoul, and to divide with thy neighbors what thou hast refused to thine own desires. That is a temperate andrighteouslovewhich practices self-denial in order toministerto a brother’s necessity. So our selfishlovegrows truly social, when it includes our neighbors in its circle. But if thou art reduced to want by suchbenevolence, what then? What indeed, except topraywith allconfidenceunto Him who giveth to all men liberally and upbraideth not (James 1:5), who openeth Hishandand filleth all things living with plenteousness (Psalms 145:16). For doubtless He that giveth to most men more than they need will notfailthee as to the necessaries oflife, even as He hathpromised: “Seek ye theKingdomofGod, and all those things shall be added unto you” (Luke 12:31). God freely promises all things needful to those who deny themselves for love of their neighbors; and to bear the yoke of modesty and sobriety, rather than to let sin reign in our mortal body (Romans 6:12), that is indeed to seek the Kingdom of God and to implore His aid against the tyranny of sin. It is surelyjusticeto share ournaturalgiftswith those who share ournature. But if we are toloveour neighbors as we ought, we must have regard toGodalso: for it is only inGodthat we can pay thatdebtoflovearight. Now a man cannotlovehisneighborinGod, except heloveGodHimself; wherefore we mustloveGodfirst, in order toloveour neighbors in Him. This too, like all good things, is the Lord’s doing, that we shouldloveHim, for He hath endowed us with the possibility oflove. He whocreatednaturesustains it;natureis so constituted that itsMakeris its protector for ever. Without Himnaturecould not have begun to be; without Him it could not subsist at all. That we might not be ignorant of this, or vainly attribute to ourselves the beneficence of our Creator,Godhas determined in thedepthsof Hiswisecounselthat we should be subject to tribulations. So when man’sstrengthfailsandGodcomes to his aid, it is meet and right that man,rescuedby God’shand, shouldglorifyHim, as it is written, “Call upon Me in the time oftrouble; so will I hear thee, and thou shaltpraiseMe” (Psalms 50:15). In suchwiseman,animalandcarnalbynature, andlovingonly himself, begins toloveGodby reason of that very self-love; since helearnsthat inGodhe can accomplish all things that are good, and that withoutGodhe can do nothing. ======================================================================== CHAPTER 18: 02.09. OF THE SECOND AND THIRD DEGREES OF LOVE ======================================================================== 9. Of the second and third degrees of love So then in the beginning manlovesGod, not for God’s sake, but for his own. It is something for him to know how little he can do by himself and how much by God’s help, and in thatknowledgeto order himself rightly towardsGod, his sure support. But when tribulations, recurring again and again,constrainhim to turn toGodfor unfailing help, would not even aheartas hard asiron, as cold asmarble, be softened by thegoodnessof such aSavior, so that he wouldloveGodnot altogether selfishly, but because He isGod? Letfrequenttroublesdrive us tofrequentsupplications; and surely, tasting, we must see how gracious theLordis (Psalms 34:8). Thereupon His goodness once realized draws us to love Him unselfishly, yet more than our own needs impel us to love Him selfishly: even as the Samaritans told the woman who announced that it was Christ who was at the well: “Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the savior of the world” (John 4:42). We likewise bear the same witness to our own fleshly nature, saying, “No longer do we love God because of our necessity, but because we have tasted and seen how gracious the Lord is’. Our temporal wants have a speech of their own, proclaiming the benefits they have received from God’s favor. Once this is recognized it will not be hard to fulfill the commandment touching love to our neighbors; for whosoever loves God aright loves all God’s creatures. Such love is pure, and finds no burden in the precept bidding us purify our souls, in obeying the truth through the Spirit unto unfeigned love of the brethren (1 Peter 1:22). Loving as he ought, he counts that command only just. Such love is thankworthy, since it is spontaneous; pure, since it is shown not in word nor tongue, but in deed and truth (1 John 3:18); just, since it repays what it has received. Whoso loves in this fashion, loves even as he is loved, and seeks no more his own but the things which are Christ’s, even as Jesus sought not His own welfare, but ours, or rather ourselves. Such was the psalmist’s love when he sang: “O give thanks unto the Lord, for He is gracious” (Psalms 118:1). Whosoever praises God for His essential goodness, and not merely because of the benefits He has bestowed, does really love God for God’s sake, and not selfishly. The psalmist was not speaking of such love when he said: “So long as thou doest well unto thyself, men will speak good of thee’(Psalms 49:18). The third degree of love, we have now seen, is to love God on His own account, solely because He is God. ======================================================================== CHAPTER 19: 02.10. OF THE FOURTH DEGREE OF LOVE ======================================================================== 10. Of the fourth degree of love Howblessedis he who reaches the fourth degree oflove, wherein oneloveshimself only inGod! Thyrighteousnessstandeth like thestrongmountains, OGod. Suchloveas this is God’shill, in the which it pleaseth Him to dwell. “Who shall ascend into thehillof theLord?” “O that I hadwingslike adove; for then would Ifleeaway and be atrest.” “AtSalemis Histabernacle; and His dwelling inSion.” “Woe is me, that I amconstrainedto dwell with Mesech!” (Psalms 24:3; Psalms 55:6; Psalms 76:2; Psalms 120:5). When shall thisfleshandblood, this earthenvesselwhich is my soul’stabernacle, attain thereto? When shall mysoul, rapt withdivineloveand altogether self- forgetting, yea, become like a brokenvessel, yearn wholly forGod, and, joined unto theLord, be one spirit with Him? When shall she exclaim, “Myfleshand myheartfaileth; butGodis thestrengthof myheartand my portion for ever” (Psalms 73:26). I would count him blessed and holy to whom such rapture has been vouchsafed in this mortal life, for even an instant to lose thyself, as if thou wert emptied and lost and swallowed up in God, is no human love; it is celestial. But if sometimes a poor mortal feels that heavenly joy for a rapturous moment, then this wretched life envies his happiness, the malice of daily trifles disturbs him, this body of death weighs him down, the needs of the flesh are imperative, the weakness of corruption fails him, and above all brotherly love calls him back to duty. Alas! that voice summons him to re-enter his own round of existence; and he must ever cry out lamentably, “O Lord, I am oppressed: undertake for me” (Isaiah 38:14); and again, “O wretched man that I am! who shall deliver me from the body of this death?” (Romans 7:24). Seeing that the Scripture saith, God has made all for His own glory (Isaiah 43:7), surely His creatures ought to conform themselves, as much as they can, to His will. In Him should all our affections center, so that in all things we should seek only to do His will, not to please ourselves. And real happiness will come, not in gratifying our desires or in gaining transient pleasures, but in accomplishing God’s will for us: even as we pray every day: “Thy will be done in earth as it is in heaven” (Matthew 6:10). O chaste and holy love! O sweet and gracious affection! O pure and cleansed purpose, thoroughly washed and purged from any admixture of selfishness, and sweetened by contact with the divine will! To reach this state is to become godlike. As a drop of water poured into wine loses itself, and takes the color and savor of wine; or as a bar of iron, heated red-hot, becomes like fire itself, forgetting its own nature; or as the air, radiant with sunbeams, seems not so much to be illuminated as to be light itself; so in the saints all human affections melt away by some unspeakable transmutation into the will of God. For how could God be all in all, if anything merely human remained in man? The substance will endure, but in another beauty, a higher power, a greater glory. When will that be? Who will see, who possess it? “When shall I come to appear before the presence of God?” (Psalms 42:2). “My heart hath talked of Thee, Seek ye My face: Thy face, Lord, will I seek” (Psalms 27:8). Lord, thinkest Thou that I even I shall see Thy holytemple? In thislife, I think, we cannot fully and perfectly obey thatprecept, “Thou shaltlovetheLordthyGodwith all thyheart, and with all thysoul, and with all thystrength, and with all thy mind” (Luke 10:27). For here theheartmust take thought for the body; and thesoulmust energize theflesh; and thestrengthmustguarditself from impairment. And by God’sfavor, mustseekto increase. It is thereforeimpossibleto offer up all our being toGod, to yearn altogether for His face, so long as we must accommodate our purposes and aspirations to these fragile,sicklybodies of ours. Wherefore thesoulmayhopeto possess the fourth degree oflove, or rather to bepossessedby it, only when it has beenclothedupon with thatspiritualandimmortalbody, which will beperfect,peaceful,lovely, and in everything wholly subjected to the spirit. And to this degree no human effort can attain: it is in God’spowerto give it to whom He wills. Then thesoulwill easily reach that highest stage, because nolustsof thefleshwill retard its eagerentranceinto thejoyof itsLord, and notroubleswill disturb itspeace. May we not think that the holy martyrsenjoyedthisgrace, in some degree at least, before they laid down their victorious bodies? Surely that was immeasurablestrengthoflovewhich enraptured theirsouls, enabling them tolaughat fleshlytormentsand to yield their lives gladly. But even though the frightfulpaincould notdestroytheirpeaceofmind, it must have impaired somewhat itsperfection. ======================================================================== CHAPTER 20: 02.11. ATTAINMENT OF THIS PERFECTION OF LOVE ONLY AT RESURRECTION ======================================================================== 11. Attainment of this perfection of love only at resurrection What of thesoulsalreadyreleasedfrom their bodies? We believe that they are overwhelmed in that vastseaofeternallightand of luminouseternity. But no one denies that they stillhopeand desire to receive their bodies again: whence it is plain that they are not yet whollytransformed, and that something of self remains yet unsurrendered. Not untildeathisswallowedup invictory, and perenniallightoverflows the uttermost bounds ofdarkness, not until celestialgloryclothesour bodies, can oursoulsbe freed entirely from self and give themselves up toGod. For until thensoulsare bound to bodies, if not by a vital connection of sense, still bynaturalaffection; so that without their bodies they cannot attain to theirperfectconsummation, nor would they if they could. And although there is no defect in thesoulitself before therestorationof its body, since it has already attained to the higheststateof which it is by itself capable, yet the spirit would not yearn for reunion with thefleshif without thefleshit could be consummated. And finally, “Right dear in the sight of theLordis thedeathof His saints” (Psalms 116:15). But if theirdeathis precious, what must such alifeas theirs be! No wonder that the body shall seem to addfreshgloryto the spirit; for though it isweakandmortal, it has availed not a little for mutual help. How truly he spake who said, “All thingsworktogether for good to them thatloveGod” (Romans 8:28). The body is a help to thesoulthatlovesGod, even when it isill, even when it is dead, and all the more when it israisedagain from the dead: for illness is an aid to penitence;deathis thegateofrest; and the resurrection will bring consummation. So, rightly, thesoulwould not be perfected without the body, since she recognizes that in every condition it has been needful to her good. Thefleshthen is a good andfaithfulcomrade for a goodsoul: since even when it is a burden it assists; when the help ceases, the burden ceases too; and when once more the assistance begins, there is no longer a burden. The firststateis toilsome, butfruitful; the second is idle, but not monotonous: the third is glorious. Hear how the Bridegroom in Canticles bids us to this threefold progress: “Eat, Ofriends; drink, yea, drinkabundantly, O beloved” (Son 5:1). He offersfoodto those who arelaboringwith bodily toil; then He calls the restingsoulswhose bodies are laid aside, to drink; and finally He urges those who have resumed their bodies to drinkabundantly. Surely those He styles “beloved” must overflow withcharity; and that is the difference between them and the others, whom He calls not “beloved” but “friends’. Those who yetgroanin the body are dear to Him, according to thelovethat they have; thosereleasedfrom thebondsoffleshare dearer because they have become readier and abler tolovethan hitherto. But beyond either of these classes are those whom He calls “beloved’: for they have received the secondgarment, that is, theirglorifiedbodies, so that now nothing of self remains tohinderor disturb them, and they yield themselves eagerly and entirely tolovingGod. This cannot be so with the others; for the first have the weight of the body to bear, and the second desires the body again with something of selfish expectation. At first then thefaithfulsouleats herbread, but alas! in thesweatof her face. Dwelling in theflesh, shewalksas yet byfaith, which mustworkthroughlove. Asfaithwithout words is dead, soworkitself isfoodfor her; even as ourLordsaith, “Mymeatis to do the will of Him that sent Me” (John 4:34). When thefleshis laid aside, she eats no more thebreadof carefulness, but is allowed to drink deeply of thewineoflove, as if after a repast. But thewineis not yet unmingled; even as the Bridegroom saith in another place, “I have drunk Mywinewith My milk” (Son 5:1). For thesoulmixes with thewineof God’slovethemilkofnaturalaffection, that is, the desire for her body and its glorification. She glows with thewineof holylovewhich she has drunk; but she is not yet all onfire, for she has tempered the potency of thatwinewithmilk. The unmingledwinewould enrapture thesouland make her wholly unconscious of self; but here is no such transport for she is still desirous of her body. When that desire is appeased, when the one lack is supplied, what shouldhinderher then from yielding herself utterly toGod, losing her own likeness and being made like unto Him? At last she attains to that chalice of the heavenlywisdom, of which it is written, “Mycupshall be full.” Now indeed she is refreshed with theabundanceof thehouseofGod, where all selfish, carking care is done away, and where, for eversafe, she drinks the fruit of thevine, new and pure, withChristin theKingdomof HisFather(Matthew 26:29). It isWisdomwho spreads this threefoldsupperwhere all the repast islove;Wisdomwhofeedsthe toilers, who gives drink to those whorest, whofloodswith rapture those thatreignwithChrist. Even as at an earthly banquetcustomandnatureservemeatfirst and thenwine, so here. Beforedeath, while we are still inmortalflesh, we eat thelaborsof ourhands, weswallowwith an effort thefoodsogained; but afterdeath, we shall begin eagerly to drink in thespirituallifeand finally, reunited to our bodies, and rejoicing in fullness ofdelight, we shall be refreshed with immortality. This is what the Bridegroom means when He saith: “Eat, Ofriends; drink, yea, drinkabundantly, Obeloved.” Eat beforedeath; begin to drink afterdeath; drinkabundantlyafter the resurrection. Rightly are they calledbelovedwho have drunkabundantlyoflove; rightly do they drinkabundantlywho are worthy to be brought to themarriagesupperof theLamb, eating and drinking at Histablein HisKingdom(Revelation 19:9;Luke 22:30). At thatsupper, He shall present to Himself a gloriousChurch, not having spot, or wrinkle, or any such thing (Ephesians 5:27). Then truly shall He refresh Hisbeloved; then He shall give them drink of Hispleasures, as out of theriver(Psalms 36:8). While the Bridegroom clasps theBridein tender, pure embrace, then theriversof thefloodthereof shall makegladthe city ofGod(Psalms 46:4). And this refers to the Son ofGodHimself, who will come forth and serve them, even as He hathpromised; so that in that day therighteousshall begladandrejoicebeforeGod: they shall also be merry andjoyful(Psalms 68:3). Here indeed is appeasement without weariness: here never-quenchedthirstforknowledge, withoutdistress; hereeternaland infinite desire which knows no want; here, finally, is that sober inebriation which comes not from drinking newwinebut from enjoyingGod(Acts 2:13). The fourth degree ofloveis attained for ever when weloveGodonly and supremely, when we do not evenloveourselves except for God’s sake; so that He Himself is therewardof them thatloveHim, theeverlastingrewardof aneverlastinglove. ======================================================================== CHAPTER 21: 02.12. OF LOVE: OUT OF A LETTER TO THE CARTHUSIANS ======================================================================== 12. Of love: out of a letter to the Carthusians I remember writing a letter to the holy Carthusian brethren, wherein I discussed these degrees of love, and spoke of charity in other words, although not in another sense, than here. It may be well to repeat a portion of that letter, since it is easier to copy than to dictate anew. To love our neighbor’s welfare as much as our own: that is true and sincere charity out of a pure heart, and of a good conscience, and of faith unfeigned (1 Timothy 1:5). Whosoever loves his own prosperity only is proved thereby not to love good for its own sake, since he loves it on his own account. And so he cannot sing with the psalmist, “O give thanks unto the Lord, for He is gracious” (Psalms 118:1). Such a man would praise God, not because He is goodness, but because He has been good to him: he could take to himself the reproach of the same writer, “So long as Thou doest well unto him, he will speak good of Thee” (Psalms 49:18, Vulg.). One praises God because He is mighty, another because He is gracious, yet another solely because He is essential goodness. The first is a slave and fears for himself; the second is greedy, desiring further benefits; but the third is a son who honors his Father. He who fears, he who profits, are both concerned about self-interest. Only in the son is that charity which seeketh not her own (1 Corinthians 13:5). Wherefore I take this saying, “The law of the Lord is an undefiled law, converting the soul” (Psalms 19:7) to be of charity; because charity alone is able to turn the soul away from love of self and of the world to pure love of God. Neither fear nor self-interest can convert the soul. They may change the appearance, perhaps even the conduct, but never the object of supreme desire. Sometimes a slave may do God’s work; but because he does not toil voluntarily, he remains in bondage. So a mercenary may serve God, but because he puts a price on his service, he is enchained by his own greediness. For where there is selfinterest there is isolation; and such isolation is like the dark corner of a room where dust and rust befoul. Fear is the motive which constrains the slave; greed binds the selfish man, by which he is tempted when he is drawn away by his own lust and enticed (James 1:14). But neither fear nor selfinterest is undefiled, nor can they convert the soul. Only charity can convert the soul freeing it from unworthy motives. Next, I call it undefined because it never keeps back anything of its own for itself. When a man boasts of nothing as his very own, surely all that he has is God’s; and what is God’s cannot be unclean. The undefiled law of the Lord is that love which bids men seek not their own, but every man another’s wealth. It is called the law of the Lord as much because He lives in accordance with it as because no man has it except by gift from Him. Nor is it improper to say that even God lives by law, when that law is the law of love. For what preserves the glorious and ineffable Unity of the blessed Trinity, except love? Charity, the law of the Lord, joins the Three Persons into the unity of the Godhead and unites the holy Trinity in the bond of peace. Do not suppose me to imply that charity exists as an accidental quality of Deity; for whatever could be conceived of as wanting in the divine Nature is not God. No, it is the very substance of the Godhead; and my assertion is neither novel nor extraordinary, since St John says, “God is love” (1 John 4:8). One may therefore say with truth that love is at once God and the gift of God, essential love imparting the quality of love. Where the word refers to the Giver, it is the name of His very being; where the gift is meant, it is the name of a quality. Love is the eternal law whereby the universe was created and is ruled. Since all things are ordered in measure and number and weight, and nothing is left outside the realm of law, that universal law cannot itself be without a law, which is itself. So love though it did not create itself, does surely govern itself by its own decree. ======================================================================== CHAPTER 22: 02.13. OF THE LAW OF SELF-WILL & DESIRE, OF SLAVES & HIRELINGS ======================================================================== 13. Of the law of self-will & desire, of slaves & hirelings Furthermore, the slave and the hireling have a law, not from the Lord, but of their own contriving; the one does not love God, the other loves something else more than God. They have a law of their own, not of God, I say; yet it is subject to the law of the Lord. For though they can make laws for themselves, they cannot supplant the changeless order of the eternal law. Each man is a law unto himself, when he sets up his will against the universal law, perversely striving to rival his Creator, to be wholly independent, making his will his only law. What a heavy and burdensome yoke upon all the sons of Adam, bowing down our necks, so that our life draweth nigh unto hell. “O wretched man that I am! Who shall deliver me from the body of this death?” (Romans 7:24). I am weighed down, I am almost overwhelmed, so that “If the Lord had not helped me, it had not failed but my soul had been put to silence” (Psalms 94:17). Job was groaning under this load when he lamented: “Why hast Thou set me as a mark against Thee, so that I am a burden to myself?” (Job 7:20). He was a burden to himself through the law which was of his own devising: yet he could not escape God’s law, for he was set as a mark against God. The eternal law of righteousness ordains that he who will not submit to God’s sweet rule shall suffer the bitter tyranny of self: but he who wears the easy yoke and light burden of love (Matthew 11:30) Will escape the intolerable weight of his own self-will. Wondrously and justly does that eternal law retain rebels in subjection, so that they are unable to escape. They are subject to God’s power, yet deprived of happiness with Him, unable to dwell with God in light and rest and glory everlasting. O Lord my God, “why dost Thou not pardon my transgression and take away mine iniquity?” (Job 7:21). Then freed from the weight of my own will, I can breathe easily under the light burden of love. I shall not be coerced by fear, nor allured by mercenary desires; for I shall be led by the Spirit of God, that free Spirit whereby Thy sons are led, which beareth witness with my spirit that I am among the children of God (Romans 8:16). So shall I be under that law which is Thine; and as Thou art, so shall I be in the world. Whosoever do what the apostle bids, “Owe no man anything, but to love one another” (Romans 13:8), are doubtless even in this life conformed to God’s likeness: they are neither slaves nor hirelings but sons. ======================================================================== CHAPTER 23: 02.14. OF THE LAW OF THE LOVE OF SONS ======================================================================== 14. Of the law of the love of sons Now thechildrenhave theirlaw, even though it is written, “Thelawis not made for arighteousman” (1 Timothy 1:9). For it must be remembered that there is onelawhaving to do with the spirit of servitude, given tofear, and another with the spirit ofliberty, given in tenderness. Thechildrenare notconstrainedby the first, yet they could not exist without the second: even as StPaulwrites, “Ye have not received the spirit ofbondageagain tofear; but ye have received the spirit ofadoption, whereby wecry,Abba, Father” (Romans 8:15). And again to show that that samerighteousman was not under thelaw, he says: “To them that are under thelaw, I became as under thelaw, that I mightgainthem that are under thelaw; to them that are withoutlaw, as withoutlaw(being not withoutlawtoGod, but under thelawtoChrist)” (1 Corinthians 9:20 f). So it is rightly said, not that therighteousdo not have alaw, but, “Thelawis not made for arighteousman’, that is, it is not imposed on rebels but freely given to those willinglyobedient, by Him whosegoodnessestablished it. Wherefore theLordsaith meekly: “Take My yoke upon you’, which may be paraphrased thus: “I do not force it on you, if you are reluctant; but if you will you may bear it. Otherwise it will be weariness, notrest, that you shall find for yoursouls.’ Love is a good and pleasant law; it is not only easy to bear, but it makes the laws of slaves and hirelings tolerable; not destroying but completing them; as the Lord saith: “I am not come to destroy the law, but to fulfill” (Matthew 5:17). It tempers the fear of the slave, it regulates the desires of the hireling, it mitigates the severity of each. Love is never without fear, but it is godly fear. Love is never without desire, but it is lawful desire. So love perfects the law of service by infusing devotion; it perfects the law of wages by restraining covetousness. Devotion mixed with fear does not destroy it, but purges it. Then the burden of fear which was intolerable while it was only servile, becomes tolerable; and the fear itself remains ever pure and filial. For though we read: “Perfect love casteth out fear” (1 John 4:18), we understand by that the suffering which is never absent from servile fear, the cause being put for the effect, as often elsewhere. So, too, self-interest is restrained within due bounds when love supervenes; for then it rejects evil things altogether, prefers better things to those merely good, and cares for the good only on account of the better. In like manner, by God’s grace, it will come about that man will love his body and all things pertaining to his body, for the sake of his soul. He will love his soul for God’s sake; and he will love God for Himself alone. ======================================================================== CHAPTER 24: 02.15. OF THE FOUR DEGREES OF LOVE ======================================================================== 15. Of the four degrees of love Nevertheless, since we arecarnaland arebornof thelustof theflesh, it must be that our desire and ourloveshall have its beginning in theflesh. But rightlyguidedby thegraceofGodthrough these degrees, it will have its consummation in the spirit: for that was not first which isspiritualbut that which isnatural; and afterward that which isspiritual(1 Corinthians 15:46). And we must bear the image of the earthy first, before we can bear the image of the heavenly. At first, manloveshimself for his own sake. That is theflesh, which can appreciate nothing beyond itself. Next, he perceives that he cannot exist by himself, and so begins byfaithtoseekafterGod, and toloveHim as something necessary to his own welfare. That is the second degree, toloveGod, not for God’s sake, but selfishly. But when he haslearnedtoworshipGodand toseekHim aright, meditating onGod, reading God’s Word, praying and obeying Hiscommandments, he comes gradually to know whatGodis, and finds Him altogetherlovely. So, havingtastedand seen how gracious theLordis (Psalms 34:8), he advances to the third degree, when helovesGod, not merely as his benefactor but asGod. Surely he must remain long in thisstate; and I know not whether it would be possible to make further progress in thislifeto that fourth degree andperfectcondition wherein manloveshimself solely for God’s sake. Let any who have attained sofarbearrecord; I confess it seems beyond my powers. Doubtless it will be reached when the good andfaithfulservantshall have entered into thejoyof hisLord(Matthew 25:21), and been satisfied with the plenteousness of God’shouse(Psalms 36:8). For then in wondrouswisehe willforgethimself and as ifdeliveredfrom self, he will grow wholly God’s. Joined unto theLord, he will then be one spirit with Him (1 Corinthians 6:17). This was what theprophetmeant, I think, when he said: “ I will go forth in thestrengthof theLordGod: and will make mention of Thyrighteousnessonly” (Psalms 71:16). Surely he knew that when he should go forth in thespiritualstrengthof theLord, he would have been freed from theinfirmitiesof theflesh, and would have nothingcarnalto think of, but would be wholly filled in his spirit with therighteousnessof theLord. In that day the members ofChristcan say of themselves what St.Paultestified concerning their Head: “Yea, though we have knownChristafter theflesh, yet now henceforth know we Him no more” (2 Corinthians 5:16). None shall thereafter know himself after the flesh; for “flesh and blood cannot inherit the Kingdom of God” (1 Corinthians 15:50). Not that there will be no true substance of the flesh, but all carnal needs will be taken away, and the love of the flesh will be swallowed up in the love of the spirit, so that our weak human affections will be made divinely strong. Then the net of charity which as it is drawn through the great and wide sea doth not cease to gather every kind of fish, will be drawn to the shore; and the bad will be cast away, while only the good will be kept (Matthew 13:48). In this life the net of all-including love gathers every kind of fish into its wide folds, becoming all things to all men, sharing adversity or prosperity, rejoicing with them that do rejoice, and weeping with them that weep (Romans 12:15). But when the net is drawn to shore, whatever causes pain will be rejected, like the bad fish, while only what is pleasant and joyous will be kept. Do you not recall how St Paul said: “Who is weak and I am not weak? Who is offended and I burn not?” And yet weakness and offense were far from him. So too he bewailed many which had sinned already and had not repented, though he was neither the sinner nor the penitent. But there is a city made glad by the rivers of the flood of grace (Psalms 46:4), and whose gates the Lord loveth more than all the dwellings of Jacob (Psalms 87:2). In it is no place for lamentation over those condemned to everlasting fire, prepared for the devil and his angels (Matthew 25:41). In these earthly dwellings, though men may rejoice, yet they have still other battles to fight, other mortal perils to undergo. But in the heavenly Fatherland no sorrow nor sadness can enter: as it is written, “The habitation of all rejoicing ones is in Thee” (Psalms 87:7, Vulg.); and again, “Everlasting joy shall be unto them” (Isaiah 61:7). Nor could they recall things piteous, for then they will make mention of God’s righteousness only. Accordingly, there will be no need for the exercise of compassion, for no misery will be there to inspire pity. ======================================================================== Source: https://sermonindex.net/books/writings-of-of-clairvaux-bernard/ ========================================================================