WHY READ ST. BERNARD'S SERMONS ON THE SONG OF SONGS

If you are looking for a  reason to spend the time and effort to read St. Bernard's Sermones,  a very eloquently put reason is provided by the author of the introduction of Volume 3.

Feed the Hungry

"The Christian cannot demand that the world see divine love in equitable economics, but he cannot risk losing this vision himself. Anyone who acknowledges that even real progress is not of itself identical with the kingdom of God, and who wishes his struggle for progress to channel God’s love to the oppressed and hungry world can turn to the contemplative Sermones super Cantica Canticorum to be put in touch with a spring of living water. As he returns to the hungry, he too will know the difference between the leaven and the dough, and between bread and a stone."

EMERO STIEGMAN, Saint Mary University Halifax, Nova Scotia

CISTERCIAN FATHERS SERIES: NUMBER THIRTY-ONE - BERNARD OF CLAIRVAUX – ON THE SONG OF SONGS III, p. xix

Song of Songs - Sermon 42

 At the start of this sermon St. Bernard presents the mental processes all of us go through when faced with someone who is obviously on a wayward path. Should we try to correct their actions? Do I have the moral authority to correct someone? Is it my responsibility to point out the error of their ways? What happens if they get angry with me? Will I end up losing a friend?

 As for the moral authority, St.Bernard defends action.

"I am neither prophet nor apostle, but I dare to say that I fulfill the role both of prophet and apostle; and though far beneath them in merits I am caught up in similar cares. Even though it be to my great embarrassment, though it put me at serious risk, I am seated on the chair of Moses, to whose quality of life I do not lay claim and whose grace I do not experience. What then? That one must withhold respect for the chair because the man sitting there is unworthy?”

St. Bernard then goes on to discuss the possible consequences of correcting someone’s errant ways. Will his actions produce a penitential response? Will it produce a defensive response? Will it produce a hardened conviction, a rationalization, that the error was actually a good? Will it produce an anger toward you that ruptures a relationship? 

“Sometimes the anger is spiced with impudence, as when the correction is not only met with impatience, but the error impudently defended. … While refusing to be angry with the archer who shot him, he is angry with his physician!” 

Then St. Bernard expresses what many in this predicament say.

“For this reason I should sometimes prefer to remain silent and pretend I had not seen some wrong being done, rather than to bring about so great a calamity by a reprimand. 

Perhaps you will tell me that my good deed will redound to my welfare; that I have freed my own soul and am innocent of the blood of that man in speaking and warning him to turn away from his evil path that he might live. But though you give me countless reasons, they will not comfort me because my eyes rest on a son who is dying. It is as if by that reprimand I sought to achieve my own salvation rather than his. … How much more should I weep and lament for the eternal death of a son of mine even if I am conscious of no failure on my part, even though I have warned him? You see then how great the evils from which a man delivers both himself and me when he responds with meekness on being corrected, submits respectfully, obeys modestly, and humbly admits his fault. To a man like this I shall in all things be a debtor, I shall minister to and serve him as a genuine lover of my Lord….”

CISTERCIAN FATHERS SERIES: NUMBER SEVEN - BERNARD OF CLAIRVAUX - Song of Songs II

A Reflection on Judgement and Mercy

Abbey at Clairvaux

 Recently a friend of mine made a reference to the writings of St. Bernard as “old Catholic”. I as well can make that connection. Along those same lines a relative of mine was telling me of his and his wife's changing from attending the Catholic Mass to attending services at a Lutheran Church. He said he found the experience to be similar to the Catholic experience, but sort of “like Catholicism lite”. The appointment of a new Pastor at our parish also evoked responses from parishioners along similar lines. The emphasis in messaging was to a greater focus on our sinfulness and human weaknesses and to a lesser proclamation of the goodness of which humanity is capable. A return was made to some of the pre-Vatican II liturgical practices. Many fled to other parishes due to this change in messaging.

Most Christians will admit the truthfulness of the fact that we humans are all sinners. Some will make removal of these evil tendencies the center of their spiritual lives through penance and mortification. Perhaps this stems from the belief that only perfection will be worthy of salvation. Some will prefer to focus on the human capacity for good through the practice of virtue. The two approaches are seen in various degrees of emphasis in the people we live and share our lives with. On the spectrum of God’s certain judgement of us to God’s unfailing mercy for us, where does our practice lie?

Each of us must make a serious effort to answer this question. In Sermon 6 St. Bernard offers an interpretation of one who kisses the “spiritual feet” of God.

“However, I must not omit to speak of those spiritual feet of God to which the penitent’s first kiss, understood in a spiritual sense, ought to be directed. … it should not seem unreasonable to us to ascribe the feet to his humanity. Let us call one of these feet mercy, the other judgement. … With these very feet he finds his way into the souls of his lovers, tirelessly enlightening and searching the hearts and the loins of the faithful.” Ser 6:6-7

“There are two signs by which you may recognize such a one, for he cannot but bear upon him the imprint of these divine footsteps. These signs are fear and hope, the former presenting the imprint of judgement, the latter that of mercy. Truly, the Lord takes pleasure in them that fear him, and in them that hope in his mercy, for fear of the Lord is the beginning of wisdom, hope the growth of wisdom. … It is clearly inexpedient to kiss the one without the other; a man who thinks only of the judgement will fall into the pit of despair, another who deceitfully flatters God’s mercy gives birth to a pernicious security.” Ser.6:8

The purpose of the above preamble is to say that St. Bernard, as old a Catholic as he is, presents in his Sermons on the Song of Songs a most balanced approach to good and evil. Frequently in the Sermons he reminds us of our capacity for sin and our need to clean up our act. He tells us that the effort to do so is a necessary condition if we ever hope to see God face to face and experience the ecstasy of His presence. The higher degree to which we can convert from our sinfulness to the exercise of virtue is indicative of the degree to which we can experience God.  He never despairs of our capacity to fight our sinfulness. Through the expression of Christian virtues, virtues that have been and always will be a part of Catholicism, we can elevate ourselves closer and closer to God until in life eternal we can experience him face to face.  

Above quotes taken from CISTERCIAN FATHERS SERIES: NUMBER FOUR - THE WORKS OF BERNARD OF CLAIRVAUX Volume Two - Song of Songs I