“The Steps of Humility and Pride” Bernard of Clairvaux

 

The text I've shown in bold below is my emphasis and it describes one of the reasons why I take such gratification in reading the works of St. Bernard. The term "Black Monks" references the Order of St. Benedict, called such because of the color of their robes.

From “The Steps of Humility and Pride” Bernard of Clairvaux, ISBN 978-0-87907-115-8

Introduction, pp. 23-24

"The reason for this popularity is within the treatise itself. As we have seen, it is rich in humor; everyone can enjoy a bit of satire. It is perhaps the work of Bernard that is easiest to read. Again, every man can find himself within it. It stoops down to the lowest sinner. But it not only stoops down, it points him toward the most sublime heights. There is hope for all.

Its attractiveness for many though, most fundamentally, lies in the fact that the author truly exemplifies what he teaches and with extraordinary literary skill conveys this effectively to the reader. The reader senses that Bernard has looked deeply into himself, knows himself and approaches the reader, his fellow man, with deep understanding and true compassion. The young Bernard has already come to love all men and in the sublime vision of man which he has seen in God he has a deeper respect and a greater appreciation for the greatness of each than most men have for themselves. As Bernard meets each on the rung of misery and pride on which he is presently lodged he does not fail to assure the poor wretch that he is not alone and that he has every reason to hope for great things. Every degree of pride has its corresponding degree of humility. If Bernard's satire is at times a bit stinging, and here we perhaps perceive some of the yet un-mellowed zeal of youth, there is such good humor in it that we can enjoy it, just as the Black Monks of his time so enjoyed the Apologia.  Although he may not naturally use Bernard's terminology every man finds within himself some of the experiences Bernard so graphically depicts. What is more, he quickly identifies his own deepest longings in Bernard's description of the goal: the freedom of truth, universal love, the experience of the Transcendent God. Bernard's straight forward assurance, his calm witness that God really cares, is personally involved in man's strivings and fulfillment is like a cool mountain breeze wafted across a placid lake into a city of feverish activity. It is immensely refreshing and offers one life and hope; it lifts eyes to the mountains and draws one out beyond the hustle to serene heights where he can perceive deeper meanings and experience true hope. Bernard very effectively communicates to his reader the invitation to glory in his infirmities for therein lies true strength and the hope of unending glory, meaning, fulfillment.

Enough has been said by way of introduction. Let the reader now proceed to the text and enjoy it to the full. For it offers him not only passing enjoyment, but, if he would have it, a way to a fuller—the fullest possible life and happiness."

M. Basil Pennington ocso

St Joseph's Abbey

Spencer, Massachusetts

 

In my bed by night I sought him whom my soul loveth: I sought him, and found him not. Sg 3:1 (Vulgate)

 St. Bernard died in 1153 AD before he completed the commentaries on the Song of Songs. This fact managed to elude me until, at the end of Sermon 86, the publisher had a note indicating that the task was picked up by two other Cistercians. Gilbert of Hoyland was the first, writing forty-eight sermons, starting at Chapter 3 and ending at 5:10. Not leaving anything incomplete John of Ford finished the work with another 120 sermons!

I began the reading of St. Bernard's commentary thinking that after reading eighty-six sermons I would know all there is to know about the Song of Songs. Such hubris! Obviously I failed to practice what St. Bernard advised we must do when we pray. His advice is the last line of this post.

FROM SERMON 86

 1. First then observe the modesty of the Bride; surely nothing in human conduct can be counted lovelier. This is what I should like above all to take in my hands and pluck, like a beautiful flower, to present to all our young people… The grace of modesty is an adornment to persons of all ages, but because, being tender, it shines out with greater brightness and beauty in those of tender age. What is more endearing in a young man* then modesty? How lovely it is, and what a bright jewel in the life and bearing of a young man! What a true and sure indication of hope it is, the mark of a good disposition! It is the rod of discipline,[2]chastening the affections and controlling the thoughtless actions and impulses of an age which lacks stability, and checking its arrogance. What is so far removed from evil-speaking or any kind of bad behavior? It is the sister of self-control. There is no clear indication of dove-like simplicity,[3]and thus it is the mark of innocence. It is the lamp which lights the unassuming mind,[4]so that nothing dishonorable or unbecoming may attempt to dwell in it without being instantly discovered. Thus it is the destroyer of evils and the protector of its inborn purity, the particular glory of the conscience, the guardian of its reputation, the adornment of its life, the seat of virtue and its first fruits, the boast of nature and the mark of all honor. Even the blush which modesty brings to the cheeks gives grace and beauty to the countenance.

2.… The Bride seeks the Word with modesty, in her bed, at night; … She seeks him to purify her conscience, she seeks him to obtain a testimony, so that she can say, 'this is my glory, the testimony of my conscience.[5]In my little bed nightlong I sought him whom my soul loves.'[6]Her modesty, you observe, is indicated both by the place and the time. What is more welcome to a modest mine and privacy? Night and her bed insures her privacy. … It is clear that the Son, our teacher, has enjoined us to seek privacy when we pray, in order to promote modesty. What is so unseemly, particularly in a young man, as showing-off holiness? It is at this age that the elements of religious obedience can be best learned. … It is to be recommended that when you go to pray you first mentioned your modesty and say, 'I am small and of no importance; yet I do not forget your precepts.'[7]

[1] Sg 3:1,   [2] Prov 22:15   [3] Mt 10:16   [4] mens   [5] 2 Cor 1:12   [6] Sg 3:1   [7] Ps 119:141 

*The use of a male pronoun may bring a grimace to the face of the reader given our modern day sensitivities. He is however speaking about a relationship between the Bridegroom and the Bride. Throughout the Sermons St. Bernard frequently reminds us that this relationship is always explicated in a spiritual, not a carnal, sense.