Letters253 Letter CCLIII. To the abbot of p (A.D. 1150)
Letter CCLIII. To the abbot of p (A.D. 1150)
Bernard replies with gentleness to their bitter complaints against lii m, and reminds them of the benefits they have received from him.
1. I have read vvlnt you have heard of me, and I fear. For you write against me bitter things, but I hope with more severity than truth. What wrong have I done? Is it that I have ever loved your person, been kindly disposed to your Order, and helped it whenever I could? If you believe not my words, let my deeds be my witness. Indeed, my conscience tells me that I ought to have been commended by you. But since you have seen fit to speak and write against me, I will lend power to my words from the testimony of my actions. It goes, indeed, against the grain. I may seem to be boasting of my good deeds, and this is not seemly. But you compel me to act as a fool. Whenever have you or yours wanted my help and failed to receive it? In the very lirst place, the land of Premontre, in which you are living, was formerly mine, and you had it as a gift from me. For our brother \Vido (so the first inhabitants of the place called him) had given it to me through the Bishop. Next, it was principally through my efforts that the monks of Beaulieu affiliated themselves to you. When King Baldwin was alive he gave me the place of the holy Samuel at Jerusalem/ and at the same time a thousand crowns with which to build; I gave you both the site and the money. Many know how hard I laboured that you might have the church of S. Paul at Verdun; and you enjoy the fruit of my labour. If you do not admit this fact against you, my letters to Pope Innocent of blessed memory are in existence, as true judges and living witnesses to the truth of what I say. Your brothers of Sept-Fontaines hold from me the place wh;ch they occupy, which the lirst inhabitants called Francs-Yals.
2. For which of these acts do you wish to leave your friends? Are you not rewarding evil for good? For you threaten to break your compact,- to dismiss the peace that there is between us, to give up fellowship, to break our unity. But suppose that it is not for a good work that you stone me, but for injury done you, in that I received brother Robert, who was once of your Order, and gave him the monk's habit. 1 do not deny it; he is with us. But I thought that I sufficiently satisfied you about this when I truly told you by word of mouth, and not once only, the reason, method, and necessity of receiving him. But since you are not yet contented I shall not be displeased to repeat my former reply, as you do not hesitate to repeat the charge to which I had given my defence.
3. I never at any time urged brother Robert to leave you; nay, rather, for many years-—rot once, but often—I checked his desire to do so. Again, how can I be suspected of having enticed him from you when you have Magister Otho as the adviser and encourager of his withdrawal? If you do not know this, ask him. If I know the man well he will not deny it. I could also, perhaps, give you the names of others; many others, too, who had either turned to you or returned to you, whom you would not have now if I had not either persuaded or even compelled them to remain with you. But I spare you, not because I am short of matter, but because I am rich in modesty. I have known men within your walls who had been touched' and converted by my preaching and disposed to join us, but who afterwards, on the solicitations of your members, altered their minds, and were received and kept in your order and habit. Then, again, their consciences began to> prick them, and they wished to leave you, and would have done so, unless I make a mistake, if they had not been held back, not only by my refusal to receive them, but by my exhortations to remain where they were.
4. But since you wish it again, listen how it was that I received brother Robert. The Pope, on his own solici'ation and that of his friends, enjoined it. He said that his request had been granted by you and also by his Abbot, so-that no one might say that he extracted it from you by the Papal injunction. If you deny this, what is that to me? Let him see to it. If you think fit to charge the supreme and holy Pontiff with falsehood you must pardon me for thinking it impious not to believe so great holiness and not to obey so great majesty. Moreover, the venerable Abbot Gottschalk, who is one of your confraternity and had been specially named to you by the Pope to see to this matter, has clearly not denied that he had brought back from you both a free emancipation of the brother and your spontaneous avowal of it.
5. Again, in the matter of brother Fromund you have no-ground for attacking me, since I did not receive him without the voluntary permission of his Abbot. And that you were not ignorant of this is shown by that bitter letter in which you bring a calumnious charge against me on the single point of the unexpected connivance of the Chapter, as if, indeed, that had been forbidden by our mutual agreement, or as though the emancipation of a monk was the privilege of the Chapter and not of the Abbot alone.
6. You add as another complaint that I removed a house of your brethren at Basse-Font, although you omit to say that it was built outside the boundaries assigned you. I wish that before you condemned me you would ask the brothers themselves not only who removed it, but also the cause of its being removed. I do not think that they would have concealed the truth from you. But hear it now from me, and then, if you like, ask them. They had begun to build a place, where they placed some of their sisters, a long way from their Abbey, but close to two farmhouses of our house, and near the pastures where we feed our sheep. We asked them as friends, and as those who might be useful to them, not to sow the seeds of a scandal, and prepare a ground of quarrels to be left as a legacy both to their posterity and ours. But they, nevertheless, went on with the building. This was all the violence that I used, this was the way that I removed them. If to make a request is to use violence, then I am inexcusable.
7. As a matter of fact, which cannot be denied, the Bishop, who was indignant that they had ventured, without consulting him, to erect an oratory in his diocese, and a monastery on the land of the Church, and on the estate of his vassal, tried to put a stop, though in vain, to the work that they had begun. For they did not give it up even when forbidden to proceed. Afterwards, as I was passing through that district, I met the then Abbot of Basse-Font, who told me that they had stopped building. But I gathered from what he said that they had done this not so much on my account, but because of the Knight who seems to have given them the land, and who in many ways was harassing them so much that they complained bitterly of his treatment of them. But even if they had abandoned the work of their own accord, and from love of us, it would but have been becoming to their religion, and would have seemed perhaps a kindness to those who had some small claims on them. I can only wonder where this complaint originated, tor, if I mistake not, the Abbot ended this present life with devoted goodwill towards us, and his successor, who often consults me intimately about his needs, has never made any mention of this complaint, and, besides, I have since been very hospitably received in the same monastery, but I have never heard there from the Abbot or anyone else anything about it. Moreover, the Abbot was with us afterwards at Clairvaux, and also very recently when a chapter of your Order was held at Bar, whence came those letters of yours, which are rather calumnies than complaints; and yet I cannot recollect that either at the one place or the other, either by him or by you, was the slightest mention made of this matter.
8. You say, besides, that the monastery at Igny has burnt a little house of your brethren at Braine. Do you call it a house? It was nothing but a hut of boughs which gave shelter to the brother whose duty it was to keep watch over the standing corn. Nor was it burnt by malice, as I am told on good authority, but because it was placed in a field of the brethren of Igny, and occupied land which had to be cultivated. In short, the house, as you call it, was hardly worth a penny; and I believe that such satisfaction has already been given to the Abbot of Braine that he makes no complaint, and has no ground for it either. But if not, I am ready to give every satisfaction as soon as you let me know. And so with regard to the Abbot of Long- Font;'- as soon as I heard of your complaint that he wished to build a cell within your lands I prohibited him, and, what is more, I believe that he desisted even from laying the foundations. But if not, it shall be done as soon as I know that it has not been done. You complain especially that our Abbot of Villars has been the means of an interdict being placed on the Church of S. Foillan, which belongs to your Order. But it would be more just if you were to complain of the incredible obstinacy of your brother and co-Abbot of the aforesaid house, rather than find fault with the punishment inflicted by the supreme Pontiff. I know for a certainty that the quarrelsomeness of the Abbot is strongly condemned by many of your brethren, so it is a great wonder that you do not also condemn it. And, therefore, I say to you that this is the cause of your indignation. Indeed, it is this man's covetousness or stubbornness which has brought the interdict on your brethren. It is a tedious business, and it would be difficult to set down all his subterfuges within the compass of a letter. Still, I will state in as few words as I can the cause of the interdict. After two or more agreements of peace, after a definite sentence issued by your abbots and ours, according to the determination of your Chapter, the Bishop of Cambray, in whose diocese the house of S. Foillan is well-known to be, was at length called in, and when he saw that the Abbot was obstinately bent on breaking through all agreements, he meant, as he said, to proceed against him by an ecclesiastical sentence. Then the Abbot, to gain time, appealed to the supreme Pontiff. The case came before him. And when he knew for a certainty, on the testimony of your own abbots, as well as of other religious, that the Abbot of S. Foillan not only refused to stand by any engagements, but that he also was withstanding a judicial sentence, he ordered the Church to be laid under an interdict until he should give satisfaction. At length, in the presence of the Bishop, who had received an order to pronounce the interdict, the lord (Abbot) of Citeaux was asked by you, by the Abbot himself, and by us, to see that some form of peace was pro- 1 The Abbey of the Irish S. Foillan (S. Foy), near Koeux, a town of Hainault, the place of his martyrdom, belonged to the Praemonstratensians. In addition to the other gifts of S. Bernard to this Order, add that of a site in the woodland of Ourthe, by Louis the Younger, "at the request of Bernard of happy memory, Abbot of Clairvaux." The Abbot of S. Marianus, of Auxerre, acknowledges this (in cp. 282, Duchesne).
vided, and this was gained by the entreaties both of your members and of yourselves. In the absence of the Abbot of Villars an agreement was drawn up, and the Bishop said that if the Abbot of S. Foillan would keep it he would refrain from publishing the interdict. However, when he had left the meeting he did not keep it, and what is more, that house which a judicial sentence and all the agreements drawn up had commanded to be pulled down, so much so that once even it had been destroyed, was again in the meanwhile, contrary to his promise and the judicial sentence, rebuilt; and this, I say, he held and still holds, and he has besides built another. Why should not the Bishop execute the order to issue the sentence of interdict which he had received from the Apostolic See, especially when the Abbot has been guilty of double-dealing?., however, was still hoping to overcome evil with good, and I caused the sentence to be postponed till the Octave of Epiphany, in order to see in the meanwhile if the man would either determine to obey the sentence or observe some mode of compromise. And I hope that this may still happen; may the God of peace grant that our peace may rest upon him.
9. And since this is the true state of things you have no cause to complain of me; it rather seems that I might more justly complain of you. It only remains that you love those who love you, and especially endeavour to keep the unity of the spirit in the bond of peace. That is the bond between us and you, which has strengthened the cause of peace and charity, and no less beneficially for you, perhaps, than for us. You must decide if it is to be broken, it is certainly not expedient for you that it should be. And I do not think that it is in any way right for you to break it. For since the cause is common to us both it ought not to be prejudiced by the fault of an individual, even if those things were true which you say against me. But whatever you may do, brethren, I have made up my mind to love you always, even though my love is not returned. Let him who wishes to abandon Jiis friend seek occasion for it; my desire is, and always will be, not to give any of my friends a just cause to leave me, nor to look for it in another; for the one is the mark of a feigned, the other of an injured friendship. And since the prophet says that // is a good thing to be joined together (Is. xli. 7) you will be able to loosen, or even to cut off, yourselves, but not me. I will cling to you, even if you wish it not; 1 will cling to you, even if I do not wish it myself. Formerly I bound myself bv the strong bond of charity unfeigned, which never faileth. When you quarrel I will be peaceful; and lest I give place to the devil, I will give place to the wrath of those who quarrel with me. I will be overcome by revilings, I will be overcome by kindnesses; I will help those who wish not for it, I will heap benefits on the ungrateful, and I will honour those who despise me. And now is my sotii sorrowful because in some way I have offended you, and it will be sorrowful until your kindness relieve it. If you delay I will go and make excuses, I will keep knocking at your doors, I will be urgent opportunely, importunately, until I either merit or extort a blessing. The winter is more than half over, and I am still, to no purpose, it seems, waiting for my tunic.
Bernard praises in this aged Abbot the zeal with which he undertakes the reformation of his house.
To his reverend father, worthy of all veneration, WARREN, Abbot of the Alps, and to all his brethren in the same place, Brother BERNARD, the servant of their holiness, desires that they may ever advance from good to better.
1. I find that to be true of you, my father, which I recollect that I have read in Holy Scripture: When a man has been perfected, then only he begins (Kcclus. xviii. 6).
Rest is due to you in your old age, you have won your crown, and, lo! like some new soldier in Christ you are stirring up opposition to yourself afresh, you are provoking the adversary, and though a weary old man you are taking on you the part of the strong by compelling your old enemy to renew the conflict, and that in some degree against his will. For in relinquishing churches and ecclesiastical benefices under an inspiration from heaven, contrary to your usual custom and the traditions of your predecessors, you are destroying synagogues of Satan, i.e., cells under no parent house, in which three or four brothers are wont to live with no rule and no discipline, and in banishing women from the monastery, and in being more than ever vigilant in other good deeds of piety and sound learning, you are making the first and greatest sinner fulfil the verse: He shall see it, and be wrath, lie shall gnash with his teeth and consume away. But what matters it? You, on the other hand, amid his confusion are solaced, and can sing to your God, They that fear Thee shall see me, and rejoice because I have put my trust in Thy word (Ps. cxix. 74). And there is no fear that the enemy will overcome one who has not yielded to old age. The mind is stronger than time, and even while the body is growing cold in death a holy zeal glows in the heart, and while the limbs grow helpless the vigour of the will remains unimpaired, and the ardent spirit feels not the weakness of the wrinkled flesh. And this is no wonder. For why should it fear the destruction of its old home when it sees a spiritual building-daily rising on high and growing for eternity? For we know that if this earthly house is dissolved we have a builditiff of God, an house not made with hands, eternal in the heavens (2 Cor. v. i).
2. But someone will say, "What if a man is cut off by death before the spiritual building is finished?" I answer, that the perfect can advance no further. And he who is advancing shows by the very fact that he is advancing that he is not yet perfect. We can with all confidence give an unhesitating reply to that question. We will say, He, being made perfect in a short time, fulfilled a long time (Wisd. iv. 13). He who embraces eternity may well be said to embrace a long time. For has not he who passes into eternity fulfilled a long time? And, therefore, he rightly claims for himself a reward proportioned to the time he has spent here, if it be measured not by length of years, but by greatness of mind, that is, not by the flight of time, or number of days, but by devotion of the soul to God, or by its inextinguishable desire of ever advancing further. For he retains by virtue what he loses by time. Moreover, real virtue knows no end, is not bounded by time. Thence it is that the verse says, Charity neverfaileth (1 Cor. xiii. 8). And, again, The patient abiding of the meek shall not peris/i for ever (Ps. ix. 18); and, The fear of the Lord is clean and abideth for ever (Ps. xix. g). The righteous never thinks that he has attained (Phil. iii. 13), he never says, // is enough; but he is always hungering and thirsting after righteousness, always striving as much as he can to be more righteous, always endeavouring with all his might to advance from good to better. For he gives himself up to the service of God, not, like a mercenary, for a year or for a fixed time, but for ever. Hear again the voice of the righteous as he says,?£ /// never forget Thy precepts, for with them TJwu hast quickened me (Ps. cxix. 93). It is not, then, for a time only. Therefore his righteousness remains, not for some little space, but for ever (Ps. <?xii. 3). And so the everlasting hunger of the righteous deserves an everlasting satisfaction. And though he is made perfect in a short time, yet he is reckoned to have fulfilled a long time because of the endlessness of his virtue.
Vol. II. 48 5. Jacob saw a ladder, and on it angels, where none was.seen sitting down or standing still, but all seemed either to ascend or descend (Gen. xxviii. 12); whence we are plainly given to understand that in the state of this mortal life no half way between going forward and going back can be found; but in the same way as our body is always either increasing or decreasing, so also must our spirit be either advancing or retreating. We must notice, however, that the spirit does not receive its increase or suffer its loss from the changes of the body. For in a robust and active body there always dwells a more effeminate and lukewarm soul; and, again, in a weak and infirm body a stronger and more vigorous soul flourishes. And this the Apostle testifies that he found true in his own case: When I am weak, he says, then am I strong. And he also gladly glories in his infirmities, in order, he says, that the power of Christ may dwell in me (2 Cor. xii. 9, 10).
6. And what I thus show by example I can also prove by sight, whilst in you, my father, is manifested to us the truth of the saying, Though our outward man perish, yet the inward man is renewed day by day (2 Cor. iv. 16). For whence springs your zeal to renew your Order if it is not from a renewed mind? So does a good man out of the good treasure of his heart bring forth good things (S. Matt. xii. 35). So does a tree bring forth good fruit (S. Matt. vii. 17). Your fruit is the first and purest. But what tree but purity of heart bore it? Did ever an impure mind seek after and choose purity with such zeal for the monastic rule? Pure water does not flow from a muddy spring, nor does a pure thought from an unclean mind. It is undoubtedly from within that this delightful fount arises; and from that inward fulness there bursts forth that plenteous supply; so that which is beautiful in the mind is also pleasing in action.
7. Follow your father, my sons; be imitators of him, as he is of Christ. Say: We will run in the savour of thy ointments (Cant. i. 3). In truth, he is a good savour of Christ in every place (2 Cor. ii. 14). For to say nothing of you, who, being with him, perceive his fragrance around you, there has come to us, who are so far away, such a plenteous and pleasant odour from his zealous efforts, that it is to us most certainly an odour of life unto life. I think that in heavenly places also they have perceived this pleasant odour, and that they sing with more festive joy than usual: Who is this that cometh out of the wilderness like a pillar of smoke perfumed with myrrh and frankincense, with all powders of the merchant? (Cant. iii. 6). And again another: Thy plants are an orchard of pomegranateswith pleasant fruits (Cant. iv. 13). If any of you does not hear this joyous strain in heaven he is envious. If any one does not perceive this odour, let him (by your leave I say it), let him imagine that it exists.
1. Audivi auditionem vestram, et timui. Scribitis enim contra me amaritudines: absit autem ut tam rationabiliter quam terribiliter. Quid peccavi? an quod vestram personam semper amavi, vestrum Ordinem fovi, et promovi semper, quod in me fuit? Fidem, si verbis non habetur, opera faciunt. Ut quidem mea mihi conscientia respondet, ego a vobis debui commendari. Sed quia contraria potius loqui et scribere libet, dabo ego voci meae vocem virtutis ex factorum testimonio. Id quidem grave. Videar improperare beneficia, quod utique non decuerat. Ut minus sapiens faciam, vos me cogitis. Cui unquam vestrum, sive vestrorum nostra opera opus fuit, et defuit? Primo quidem locus ipse Praemonstrati, in quo degitis, noster fuit, et nostro munere habuistis. Nam nobis frater Wido (hoc nomen primi incolae loci) per manum episcopi ante donaverat. Deinde quod hi de Bello Loco vobis se associaverunt, nostri potissimum studii fuit. Apud Jerosolymam rex Balduinus, dum adhuc viveret, locum Sancti-Samuelis donavit nobis, et mille aureos simul, de quibus aedificaretur: vos dono nostro et locum habetis, et aureos habuistis. Apud Virdunum pro ecclesia beati Pauli, ut eam vos haberetis, quantum laboraverim, multi norunt: et quantum profecerim, ipsi sentitis. Si quominus recognoscitis vos, exstant epistolae nostrae ad beatae memoriae papam Innocentium, hujus rei veri judices, et quasi vivi testes. Illis de Septem-Fontibus locum quem primum inhabitaverunt ( Francevals nomen ei) nos contulimus.
2. Propter quod horum vultis recedere ab amicis? Numquid redditur pro bono malum, quia minamini violare pactum, valedicere paci, societatem deserere, scindere unitatem? Sed esto. De bono opere non me lapidatis, sed de injuria, quod fratrem Robertum, cum esset de vestra professione, susceperim, habitum ei monachicum tradens. Non inficior, apud nos est. Putaveram autem me super hoc satisfecisse vobis, cum susceptionis illius rationem, ordinem, necessitatem, viva et veridica voce exposui, idque non semel. Quia vero necdum quiescitis, non erit mihi pigrum rescribere quod responderam, quando vobis durum non est repetere quod excusaveram.
3. Minime ergo praedictum fratrem Robertum aliquando, ut a vobis exiret, sollicitavi: magis autem a multis annis id cupientem, non semel, sed saepe compressi. Quonam denique modo suspectus haberi possum, quod fratrem Robertum subduxerim vobis, cujus consilio et hortatu magistrum Othonem habetis? Si nescitis, ipsum interrogate: si bene novi hominem, non negabit, Possem et alios forsitan non paucos nominare, sive conversos ad vos, sive reversos: quos hodie non haberetis, nisi a nobis suasi fuissent, vel coacti. Parco autem, non inops materiae, sed verecundiae satisfaciens dives. Inveni ego in claustris vestris, qui ad verbum praedicationis nostrae compuncti et conversi ad nos venire disposuerant: cum ecce sollicitantibus vestris retrahentes pedem, recepti et retenti sunt in Ordine et habitu vestro. Postmodum vero, remordente eos conscientia, exire voluerunt: et, ni fallor, exissent, nisi nostro firmarentur non assensu tantum, sed et hortatu.
4. Sed jam audite (quia iterum vultis audire) quomodo tandem fratrem Robertum receperim. Dominus papa praecepit, nempe rogatus ab illo et ejus amicis. Dicebat vestrum sese et abbatis ejus assensum prece sua obtinuisse, ne quis dicat quod praecepto extorsit. Negatis: quid ad nos? ipse viderit. Si vobis summum et sanctum Pontificem falsitatis arguere libet, ignoscite nobis: quia nos tantae sanctitati non credere, et tantae majestati non obedire nefas ducimus. Quanquam et venerabilis abbas Godescalcus, qui de vestris est (nam is a domino Papa ad vos hujus rei gratia fuerat destinatus), non plane negaverit reportasse se a vobis, et liberam fratris emancipationem, et vestram ipsius spontaneam concessionem ( al., male, consessionem].
5. Jam de fratre Fromundo non est quod nos lacessatis, eum nequaquam eum sine voluntaria abbatis sui concessione receperim: quod quidem nec vos latuisse amara illa epistola demonstrat in qua nobis de sola capituli non exspectata conniventia calumniam struitis. Quasi vero vel in mutua nostra conventione id prohibitum fuerit: vel emancipatio filii ad capitulum, et non potius ad solum spectet abbatem.
6. Adjicitis et de domo quadam fratrum vestrorum de Basso-Fonte, quod eam nos de medio tulimus, licet extra statutos terminos constitutam. Atque utinam priusquam nos argueretis, eosdem interrogassetis fratres, non solum quis eam de medio tulerit, sed etiam qua de causa. Neque enim celassent vobis, ut confidimus, hujus rei veritatem. Caeterum audite eam nunc vel a nobis, ac deinde, si ita placet, eos interrogate. Coeperant aedificare locum, ubi aliquas e sororibus suis constituerent, longe quidem ab abbatia sua, in confinio autem duarum grangiarum domus nostrae et prope pascua ovium nostrarum. Rogavimus eos tanquam amicos, et quibus forte non inutiles fuissemus, ne seminarium scandali, et dissensionum fomitem suis pariter et nostris pararent, posteris relinquendum. At illi nihilorminus aedificabant. Haec fuit tota violentia nostra: sic nos de medio tulimus domum illam. Inexcusabiles sumus, si rogare, vim irrogare est
7. Revera episcopus (quod negandum non est) indignatus, non modo quod oratorium in suo episcopatu, sed et quod domum in fundo ecclesiae et terra feudi sui aedificare se inconsulto praesumpissent coepto intervenit operi, quamvis frustra; nam nec vetiti ab eo destiterunt. Exinde transeunti mihi per terram illam, is qui tunc erat abbas, Bassi-Fontis occurrens, indicavit quod ab aedificatione cessassent. Verumtamen non tam propter nos, sicut ex ejus relatione cognovi, quam propter militem illum, qui terram eis visus dedisse gravabat eos in multis, ita ut de eo plurimum quererentur. Quamquam etsi pro sola charitate nostra id voluntarie dimisissent, nec religionem eorum dedecuisset, nec immeritis forsitan praestitisse beneficium viderentur. Miror sane unde haec tandem querela emerserit, cum et abbas ille in bona, nisi fallor, et devota erga nos voluntate praesentem finierit vitam: et qui substitutus est ei, frequenter et familiariter conveniens nos in necessitatibus suis, nullam nobis querimoniae hujus aliquando fecerit mentionem. Denique et in eadem postea domo humanissime susceptus hospitio, nihil hinc ab ipso abbate, vel alio quoquam audivi. Sed et vobiscum in Clara-Valle postmodum praesens fuit abbas, et nuperrime Barri, jam instante capitulo vestro, unde litterae illae querulae, ne dicam calumniosae, venerunt: et nec hic, nec ibi super hoc, sive ab eo, sive a vobis, vel tenuiter quidem memini me fuisse conventum.
8. Praeterea causamini, quod quomunculam fratrum vestrorum de Brena conversus Igniacensis combassit. O domunculam! nempe umbraculum quoddam ramorum erat, ubi sederet frater, qui stantes adhuc in agro segetes custodiret. Neque hoc combustum malitia, sicut fideli relatione cognovimus: sed quod positum in agro quodam fratrum Igniaciensium, terram occuparet, quam excoli oportebat. Denique vix uno taxata est nummulo domuncula haec: et abbati de Brena ita jam, nisi fallimur, super hoc satisfactum, ut omnino nec queratur, nec habeat unde queratur. Si quominus, ubi id nos rescire feceritis, parati sumus ad omnem satisfactionem. Sic et de abbate Longi-Pontis, ubi primo querelam vestram accepimus, quod inter terminos vestros domum vellet aedificare, prohibuimus eum: et jam credimus destitisse. Sin autem; et id fiet, ubi factum non esse noverimus.
9. Super omnia plangitis, quod ecclesiam Sancti Foillani, quae de Ordine vestro est, abbas noster de Villari fecerit imbanniri. At forte justius vobis fratris et coabbatis vestri de praedicta domo Sancti Foillani incredibilis obstinatio, quam summi Pontificis justissima animadversio displiceret. Novi siquidem, quod multis vestrorum ipsius abbatis animositas displiceat graviter: mirum valde, si non etiam vobis. Ita ergo dico vobis, huic indignamini: siquidem ipse est, cujus aut cupiditas, aut contumacia fratribus vestris divina fecerit officia interdici. Et quidem prolixum est hoc negotium, et difficile esset universa ejus subterfugia epistolari brevitate concludi: causam tamen interdicti quam breviter intimabo. Post duas aut plures conventiones pacis, post definitivam sententiam judicii, juxta mandatum capituli vestri per vestros et nostros abbates promulgatam, accitus demum episcopus Cameracensis, ad cujus parochiam locus Sancti Foillani pertinere cognoscitur, cum videret abbatem obstinato animo omnia violare, etiam sententia eum ecclesiastica cogere voluit, ut dicebat. Ille vero, ut redimeret tempus, summi Pontificis audientiam appellavit. Ventum est ante eum: qui postquam testimonio tam vestrorum abbatum, quam aliorum religiosorum indubitanter agnovit abbatem Sancti-Foillani non solum resilire a compositionibus, sed et judicio contraire, ecclesiam ejus imbanniri jussit, donec satisfecisset. Demum rogastis tam vos, quam ipse domnum Cisterciensem, et nos; multisque tam vestris, quam vestrorum precibus extorsistis, praesente etiam ipso episcopo, qui promulgandae sententiae interdicti mandatum acceperat, ut provideretur adhuc forma aliqua pacis. Absente abbate de Villari, tractata compositio, dictumque episcopo est, ut si vel ipsam observaret, abbas Sancti-Foillani abstineret ab interdicto. Discedens autem nec illam tenuit, sed domum, quam et judicii sententia, et compositiones omnes diruendam esse definierant, ita ut semel etiam diruta jam fuisset, atque interim contra conventionem et judicium reaedificata; hanc, inquam, et tenuit, et tenet, et alteram quoque superaedificavit. Quidni exsequeretur episcopus mandatum apostolicum, quod acceperat de promulganda sententia interdicti, praesertim addita praevaricatione? Ego tamen sperans tandem aliquando vincere in bono malum, eamdem sententiam differri feci usque ad octavas Epiphaniae, si forte interim vir ille recogitaret, ut vel formam judicii exsequeretur, vel compositionem aliquam observaret. Atque utinam sic contingat, et faciat Deus pacis, ut requiescat super illum pax nostra!
10. Cum haec ita se habeant, non est quod de nobis queri debeatis: cum justius nos de vobis, ut apparet, queri possimus. Reliquum est ut diligentes vos diligatis, praesertim solliciti servare unitatem spiritus in vinculo pacis: illo, inquam, vinculo, quod inter nos et vos causa pacis charitatisque firmatum est, utiliter quidem, et non minus forsitan vobis quam nobis. Si rumpendum decernitis, non expedit quidem, sed nec licere ullatenus puto. Nempe ubi communis est causa, personae reatus praejudicare non deberet, etsi vera essent quae in nos dicitis. Ego autem, fratres, quidquid faciatis, decrevi semper diligere vos, etiam non dilectus. Occasiones quaerat, qui vult recedere ab amico: mihi studii est, et erit, nec cuiquam amicorum justam in me discessionis causam dare, nec scrutari in alio: quod hoc quidem fictae, illud vero neglectae amicitiae sit. Et quia secundum prophetam glutino bonum est; solvere, vel potius abrumpere vos poteritis, sed non me. Adhaerebo vobis, etsi nolitis: adhaerebo, etsi nolim ipse. Olim me alligavi forti vinculo, charitate non ficta, illa quae nunquam excidit. Cum turbatis ero pacificus, conturbantibus quoque dabo locum irae, ne diabolo dem. Vincar jurgiis, vincam obsequiis. Invitis praestabo, ingratis adjiciam, honorabo et contemnentes me. Et nunc tristis est anima mea quod quacunque occasione offenderim vos; eritque tristis, usquedum vestra indulgentia relevetur. Si tardaveritis, ibo, et excubabo pro foribus; perseverabo pulsans, instabo opportune, importune, donec vel merear, vel extorqueam benedictionem. Plus quam medium hiemis transiit jam, et tunicam nostram usque adhuc frustratus exspecto.
[Epistola CCLIV]
Reverendo Patri, et omni veneratione digno, domno abbati Alpensi GUARINO, et universis ejusdem loci fratribus, frater BERNARDUS, vestrae sanctitatis servus, de bono in melius semper proficere.
1. Revera nunc in te, Pater, experior quod in sacris Litteris legisse me memini: Cum consummatus fuerit homo, tunc incipit. Jam seni requies, jam corona debebatur emerito: et ecce tanquam novus in Christo miles, nova iterum tibi excitas bella, provocas adversarium; et rem fortium praesumis fessus senex, dum ad iterandum certamen, antiquum hostem, etiam quodammodo invitum compellis. Enimvero dum praeter morem tuum, tuorumque praedecessorum traditiones, divinitus inspiratus ecclesias et ecclesiastica beneficia relinquis; synagogas Satanae, id est cellulas extra coenobium, in quibus tres, vel quatuor fratres sine ordine, sine disciplina habitare solent, destruis; feminas a monasterio arces, caeterisque pietatis ac disciplinae bonis studiosius invigilas solito: quid aliud primus et maximus ille peccator, nisi videbit et irascetur, dentibus suis fremet et tabescet? Sed quae cura? E contra tu in ejus confusione et tua consolatione cantabis Deo tuo: Qui timent te, videbunt me et laetabuntur, quia in verba tua supersperavi. Nec timendum quod succumbat hosti, qui nec cedit aetati. Vincit annos animus, et frigente jam corpore fervet sanctum in corde desiderium; artubusque fatiscentibus, durat tamen incolumis propositi vigor, nec sentit rugosae carnis infirma spiritus promptus. Nec mirum. Utquid enim metuat veterani domicilii ruinas, qui fabricam spiritualem videt in dies in sublime consurgere, proficere in aeternitatem? Certus namque est, si terrestris domus ista dissolvitur, quod aedificationem habet ex Deo, domum non manu factam, aeternam in coelis.
2. Sed dicet aliquis: Quid si morte praeventus fuerit homo, necdum videlicet spirituali aedificio consummato? Perfectus quippe non habet quo proficiat: et qui proficit, eo ipso quo proficit, perfectus non esse convincitur. Est quod securi de illo plena fide respondeamus. Dicemus nempe: Consummatus in brevi, explevit tempora multa. Bene multa, qui universa complectitur. Quomodo enim non explevit omnia tempora, qui transiit ad aeternitatem? Quanta sane tempora non longaevitate, sed longanimitate; hoc est, non annorum serie, vel dierum numero, sed mentis devotione, et inexstinguibili semper proficiendi desiderio percurrere potuit, tanta sibi in meritis non immerito vindicavit. Retinet quippe virtute, quod amisit in tempore. Porro vera virtus finem nescit, tempore non clauditur. Unde est, illud: Charitas nunquam excidit; et item: Patientia pauperum non peribit in finem; et: Timor Domini sanctus permanet in saeculum saeculi. Nunquam justus arbitratur se comprehendisse: nunquam dicit: Satis est, sed semper esurit sititque justitiam: ita ut si semper viveret, semper, quantum in se est, justior esse contenderet, semper de bono in melius proficere totis viribus conaretur. Non enim ad annum vel ad tempus, instar mercenarii, sed in aeternum divino se mancipat famulatui. Audi denique vocem justi: In aeternum non obliviscar justificationes tuas, quia in ipsis vivificasti me; et rursum: Inclinavi cor meum ad faciendas justificationes tuas in aeternum. Non igitur ad tempus. Proinde justitia ejus manet, non aliquanto tempore, sed in saeculum saeculi. Sempiterna itaque justi esuries sempiternam meretur refectionem: et licet in brevi consummetur pro tempore, judicatur tamen explesse tempora multa pro virtutis perpetuitate.
3. Quomodo denique temporis brevitas bonorum praejudicet perpetuae devotioni, quae pertinacem reproborum malitiam excusare non sufficit? Ob hoc enim procul dubio inflexibilis et obstinatae mentis punitur aeternaliter malum, licet temporaliter perpetratum, quia quod breve fuit tempore vel opere, longum esse constat in pertinaci voluntate: ita ut, si nunquam moreretur, nunquam velle peccare desineret; imo semper vivere vellet, ut semper peccare posset. Proinde potest et de isto per contrarium itidem dici: Consummatus in brevi, explevit tempora multa; quod merito multorum, imo omnium temporum receperit vicem, qui nullo tempore malam voluerit mutare intentionem. Itaque indefessum proficiendi studium, et jugis conatus ad perfectionem, perfectio reputatur.
4. Quod si studere perfectioni, esse perfectum est; profecto nolle proficere, deficere est. Ubi ergo sunt qui dicere solent: Sufficit nobis, nolumus esse meliores quam patres] nostri? O monache, non vis proficere? Non. Vis ergo deficere? Nequaquam. Quid ergo? Sic mihi, inquis, vivere volo, et manere in quo perveni; nec pejor fieri patior, nec melior cupio. Hoc ergo vis quod esse non potest. Quid enim stat in hoc saeculo? Et certe de homine specialiter dictum est: Fugit velut umbra, et nunquam in eodem statu permanet. Ipse denique hominis saeculique Auctor, quandiu in terris visus est, et cum hominibus conversatus est, nunquam stetit. Et quidem, teste Scriptura, pertransiit benefaciendo et sanando omnes Pertransiit autem, sicut non infructuose, ita non remisse, non pigre, non lento gressu; sed, quemadmodum item de ipso scriptum est: Exsultavit ut gigas ad currendam viam. Porro currentem non apprehendit, qui et ipse pariter non currit. Et quid prodest Christum sequi, si non contingat consequi? Ideo Paulus aiebat: Sic currite ut comprehendatis. Ibi tu, Christiane, fige tui cursus profectusque metam, ubi Christus posuit suam. Factus est, inquit, obediens usque ad mortem. Quantumlibet ergo cucurreris, si usque ad mortem non perveneris, bravium non apprehendis. Bravium Christus est. Quod si illo currente tu gradum sistis, non Christo appropias, sed te magis elongas; timendumque tibi est quod ait David: Ecce qui elongant se a te, Domine, peribunt. Itaque si proficere currere est: ubi proficere, ibi et currere desinis; ubi vero non currere, ibi et deficere incipis. Hinc plane colligitur quia nolle proficere, nonnisi deficere est.
5. Vidit scalam Jacob, et in scala angelos, ubi nullus residens, nullus subsistens apparuit; sed vel ascendere, vel descendere videbantur universi: quatenus palam daretur intelligi, inter profectum et defectum in hoc statu mortalis vitae nihil medium inveniri; sed quomodo ipsum corpus nostrum continue aut crescere constat, aut decrescere, sic necesse sit et spiritum aut proficere semper, aut deficere. Interest tamen, quod nequaquam juxta ordinem corporalium vicissitudinum etiam spiritus sua vel incrementa capit, vel patitur detrimenta. Nam semper in robusto et vegeto corpore animus mollior atque tepidior jacet; et rursum in corpore debili et infirmo fortior viget promptiorque spiritus. Quod se utique in se expertum contestans Apostolus, Quando infirmor, inquit, tunc fortior sum: sed et libenter gloriatur in infirmitatibus suis, Ut inhabitet in me, ait, virtus Christi.
6. Quod quidem sic astruimus exemplis, ut probemus et oculis, dum in te, pater, manifestum fit nobis quod dicitur: cujus quippe et si homo exterior corrumpitur, sed interior renovatur de die in diem. Unde etenim tantus ardor innovandi ordinis, nisi ex renovatione mentis? Sic bonus homo de bono thesauro suo profert bona; sic arbor bona fructus bonos facit. Primi et purissimi fructus tui. Sed quaenam arbor hos protulit: nisi puritas cordis? Alioquin quando impurus animus tanto studio Regulae inquireret eligeretque puritatem? Nec de turbido fonte limpidus emanat rivus, nec de sordida mente munda cogitatio. Intus est procul dubio, intus est quod delectat: et ex illa plenitudine intrinseca erumpit totum quod foris exuberat: atque in mente fulget, quod sic placet in opere.
7. Sequimini, filii, patrem: imitatores ejus estote, sicut et ipse Christi. Dicite: In odore unguentorum tuorum curremus: siquidem bonus odor Christi est in omni loco. Nam ut taceam de vobis, qui praesentes cominus percipitis fragrantiam; tanta ad nos usque, qui longe absumus, ex studiis ejus bonis pervenit hujus suavissimae respersionis ubertas, ut nobis certissime fiat odor vitae ad vitam. Puto quod et in coelestibus jam persenserint odorem suavitatis, et quadam solito festiviori exsultatione decantent: Quae est ista quae ascendit per desertum, sicut virgula fumi, ex aromatibus myrrhae et thuris, et universi pulveris pigmentarii?; et illud: Emissiones tuae paradisus malorum punicorum cum pomorum fructibus. Quicunque inter vos hunc in coelis jubilum non audit, invidet: quisquis hunc non sentit odorem, ut omnium pace dixerim, putet.