Iain McGilchrist, on why we need religion

Iain McGilchrist - Why we need religion

 From Robert Heinlein, Time Enough For Love: 

A human being should be able to change a diaper, plan an invasion, butcher a hog, conn a ship, design a building, write a sonnet, balance accounts, build a wall, set a bone, confort the dying, take orders, give orders, cooperate, act alone, solve equations, analyze a new problem, pitch manure, program a computer, cook a tasty meal, fight efficiently, die gallantly.  Specialization is for insects.

Quoted in Iain McGilchrist, The Matter With Things, Ch. 13, p. 501. 

 

Benedict of Nursia

 It's been a long time since my last post. Creating and maintaining a blog is a work that requires a good deal of discipline. It seems to require as well a strong sense of its purpose. It is uncertain to me which of these requirements is lacking in this blog, perhaps both. Yet, periodically, I renew my inspiration to post to the blog because of some new insight or special reading that I happen to encounter.

New inspiration has arrived! It is coming from a little booklet entitled "Benedict of Nursia, His Message for Today". The following quotes from this 63 page booklet I found to be resonant with a post from April 13, 2009. I also noticed a similarity between the environment St. Benedict describes as prevalent at the time and our current environment.

"… Newer studies have shown that Benedict relied very much on models for his Rule, especially the so-called Regula Magistri. …it is precisely in comparison to the model that the originality and the true greatness of Benedict can be seen. In contrast to a pessimistic, suspicious, and often rigorous review of humanity in the model, Benedict shows a trustful attitude toward his monks. Trusting in the good core of human beings was anything but a matter of course in a time when hostile parties vied in committing horrors against each other, in which the moral strength of Roman culture was being extinguished and no new initiative toward a peaceful common life for human beings was on the horizon.… In this unreliable age when people lived in fear and mistrust one another, Benedict ventured to believe in the goodness of human beings and did not lead his monks with suspicious harshness, but in trust, kindness, and brotherly love." p. 14

 "It emerges from Benedict's words that he was not merely a realist, but also an optimist who did not let himself be driven to resignation or cynicism by human weakness, but was able to live calmly and confidently, with a profound sense of humor and a powerful trust in God's grace, in the midst of human confusion." p.15

Pope Francis - Insights

from The Great Reformer – Francis and the Making of a Radical Pope by Austen Ivereigh, p. 111, 113.

 While reading Denzinger's Enchiridion—a widely used collection of church teachings—Bergoglio had been struck by an early-church formula of Christian faith: that the faithful people was infallible in credendo, in its believing. The Vatican Il document, Lumen Gentium, had recast the Church not as an institution so much as a people, the "People of God"; from Denzinger he had grasped that the "people" was also a repository of faith. As Bergoglio later wrote: "When you want to know what the Church teaches, you go to the Magisterium . . but when you want to know how the Church teaches, you go to the faithful people. The Magisterium will teach you who is Mary, but the faithful people will teach you how to love Mary."

In his first talk as provincial, Bergoglio would use this notion to reject ideologies, From now on, the idea would appear constantly in his writings. The “pueblo fiel” were both vaccine and antidote, the hermeneutic of a true reform.

……

Bergoglio … was not a theologian and was wary of being ensnared by labels. But his own view of history, both national and Christian, pointed him in the same direction, In the idea of "God's holy faithful people" Bergoglio had what theologians call a hermeneutic—an interpretative key, or yardstick—that would allow him to reform and unite the province, beyond ideology, by focusing very directly on the poor. It was neither conservative …nor clerical: he did not believe that the clergy, or the bishops, or Rome were in possession of the truth that they distributed downward, but that the Holy Spirit was revealed through a dialogue between the pueblo fiel and the universal Church. It was a radical stance, an option for the ordinary people, the fishermen and shepherds to whom God revealed Himself in Jesus Christ two thousand years ago. 

WOLF HALL - AN AMAZON REVIEW?

WOLF HALL by Hilary Mantel Wolf Hall is a 2009 novel published by Hilary Mantel. I’ve only gotten a couple hundred pages under my belt but somehow I feel compelled to opine on the author’s portrayal of the characters. (I feel compelled to opine quite often.)

The characters are members of the Royal court in the early 16th century, the prominent religious influencers of the time and the court hangers-on wishing to curry favor. These characters all exhibit a piety in their daily lives that is not common in today’s Sunday-only religious mentality. They wear religious relics and medals, they are inspired by some saint or another, and they pray over daily actions and decisions that have to be made. This reminded me of the daily life that was part the Hebrew characters of the Old Testament. Life was a journey with God walking along side you.

The author also portrays the social and political ambiance of the time. As this aspect of their lives is portrayed I got the sense that the displays of piety and religious fervor were just a crust over an unreal piety; one that did not really convey a true sense of the Christian Spirit. Under this surface crust of Christian devotional practices lied a concern for social positioning and financial endeavors. They displayed a jealousy of and a pursuit of political power and contrived conniving actions in pursuit their objectives.

This started out as a sort of book review. Maybe I could post it on Amazon. But as I inked these thoughts the question formed in my mind, “Are we really any different today?”. 

I think not. Although perhaps our crust is a little thinner.

THE CERTAINTY OF CHRISTIAN HOPE

Building on the definition of hope in the previous post Balthasar goes on to express how our human nature cannot allow us certainty that one meets the necessary conditions of Christian hope.

"...it is only in so far as the “person” – or the I who goes beyond itself and toward all men – finds itself involved the going beyond ­­– or, in other words, in loving the neighbor in the way that

God who “makes his sun to rise … on the just and the unjust”, loves him – that it sees itself as being included in hope …. And also as one who must always ask himself whether he achieves this going beyond in reality and not just apparently, decisively and not just irresolutely, irrevocably and not just for a time. Even if someone could know himself as being in the “certainty” inherent in Christian hope, he still does not know whether he will transgress against love and thereby also forfeit the certainty of hope. It is therefore indispensable that every individual Christian be confronted, in the greatest seriousness, with the possibility of his becoming lost."

Dare We Hope, p.64, 2014 by Ignatius Press

DARE WE HOPE

 

Gabriel Marcel

 

Dare We Hope, "That All Men Be Saved" is the title of an essay by Hans Urs von   Balthasar. Balthasar draws a definition of hope from philosopher and Catholic   convert, Gabriel Marcel. It distinguishes the virtue of Hope from a mere wish. 

“Hope is essentially the open readiness of a soul  that has involved itself sufficiently,

at the inward level, with the experience of communion, to assume the mental attitude

 --- over and beyond mere will and cognition ---

in which it posits the living everlastingness that lends that experience both its security and pledge.”

Dare We Hope, p.62, 2014 by Ignatius Press

BACK TO BALTHASAR

This will be the first foray into one of the controversial propositions of Hans Urs von Balthasar as expounded in his book Dare We Hope.

In the opening chapter Balthasar presents two theses that introduce the discussions to follow in his book.

1.

Balthasar presents several Bible passages referring to a Christian being under judgement and having to choose between good or evil, life or death, mercy and judgement. I leave it to the reader to read these passages.

James 2:13; Deuteronomy 30:15; Jeremiah 21:8; Proverbs 12:28 L X X; Matthew 7:13 f.; 2 Peter 2:15; Didache 1:1; Barnabas 18-20.

He then asks:

“The question is whether God, with respect to his plan of salvation, ultimately depends, and wants to depend, upon man's choice; or whether his freedom, which wills only salvation and is absolute, might not remain above things human, created and, therefore, relative."

 2.

"One can also approach this in another way, and we will see that Anselm does so: assuming that men can be divided into those who are just and those who are unjust, can one likewise, then, divide the divine qualities in such a way as to leave mercy on one side and (punitive) justice on the other? And since the two cannot, as on Calderon’s stage, enter into noble competition with each other, it will probably have to be as described in a Spanish work on dogmatics [De Novissimis, Jose F. Sagues]: 'a healing punishment issues from sheer mercy' (this probably refers to Purgatory); 'a vengeful punishment [poena vindicative] from pure justice, and this corresponds strictly to the offense' (this refers to hell). Thus, where God's mercy (which is obviously taken as finite here) wears thin, it remains for "pure justice" to exert itself. Now, since precisely this sort of assumption that divine qualities are finite is not acceptable, a dispute arises about whether one who is under judgment, as a Christian, can hope for all men.”

Quoting Balthasar, “I ventured to answer this affirmatively”. This begins a defense of his conclusion as well as the reasons his detractors disagree.

Citizenship and Humility

How does one navigate between the concept of a noble experiment in human freedom such as the English pilgrim’s attempt to extricate their lives from oppressive government rule to today’s effort to subject America to another oppressive subjugation to government rule? As a child of the 1950’s and 1960’s I became enamored and was educated in the heroic effort of Englishmen, disenchanted with English rule, hoping to form a greater society where human freedom was fused with the greater good in a way that gave equal respect to both. But I find the concept of “equal respect” unable to find a foothold in current, bias filled cultural attitudes. Many people seek to defend their beliefs at any cost in spite of obvious facts that that do not support them. I say facts not arguments. Truth is not a consideration, only the degree to which a particular spin can be placed on the facts and at times regardless of the facts. All arguments are attributed to bias and conspiracy. When will we understand that peace requires a willingness to see in those who disagree with us elements of truth in their positions? When will we have the humility to admit to the flaws in our own positions? In our Constitutional Republic we assign this task to our elected representatives. We ask them to consider the welfare of all citizens by seeking truth in humility. It is appalling to see the low level to which this principle is applied by our leadership. The most successful and well-endowed country in history deserves much better.

We can take some lessons from St. Bernard. I’m just sayin’.  

It is rather that faith will sometimes gain what prayer hardly dares ask.

 

St. Bernard characterizes one who has reached the highest step to humility, and in contrast one who has abandoned humility. “The just man who has climbed all the steps of humility runs on to life with a ready heart and with the ease of good habit; the evil man who has dropped down to the bottom is ruled by evil habit, and, unchecked by fear he runs boldly on to death. … hurried, unresisting, by the downward pull of cupidity.”

He then intimates that prayer may not help such a one by quoting the first letter of John.

“If anyone sees his brother sinning, if the sin is not deadly, he should pray to God, and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray.” 1 Jn 5:16

Recognizing the apparent lack of hope in John’s statement St. Bernard feels the need to explain.

“What then, O Blessed Apostle, is he to despair?"

"'I can give you an example of one who believed and hoped even when the case seemed to be beyond prayer. ‘Lord,’ she said, ‘If you had been there my brother would have not died.’ She must have had faith, a strong faith …. ‘But even now I know that whatever you ask from God he will give to you.”’

Citing this example of Martha’s deep faith, St Bernard makes this point, “It is rather that faith will sometimes gain what prayer hardly dares ask.”

He continues: “We are praying, praying all the better when we voice no prayer. We trust all the more strongly when we seem to doubt. We show our faith, we show our love; and he who needs no telling knows what we desire.”

St. Bernard: Poetry as Prose - Prose as Poetry

 At times the writings of St. Bernard can be dense with theological significance. When reading the English translations of his work there is a sense that even the translator is uncertain of the meanings St. Bernard wished to convey. At other times the prose, translated to English, flows so well one can easily appreciate its poetic qualities. One such example is in his book, The Steps of Humility and Pride, Section VIII:21*. When reading the prose it cannot be helped but to notice the lyrical and musical phrasing. 

At the risk of exposing my lack of poetic acumen, I've taken the liberty to versify a portion of this paragraph. The footnotes to the text have been omitted for clarity, but the last stanza exudes the ambiance of the Song of Songs. 

___________________________________________________

The Son of God, the Word and Wisdom of the Father, 

Mercifully assumed to himself human reason, the first of our powers.

He found it oppressed by the flesh, Held captive by sin, blinded by ignorance.

Distracted by outward things. He raised it by his might, taught it by his wisdom,

Drew it to things interior.

 

More wonderfully still, he delegated to it His own power of Judge.

To judge is the proper act of Truth and in this it shared, 

When out of reverence for the Word to which it is joined

It became accuser, witness and judge against itself.

 

Humility had been born from the union of the Word with human reason.

Then the Holy Spirit lovingly visited the second power, the will;

He found it rotten with the infection of the flesh,

But already judged by reason.

 

Gently he cleansed it, made it burn with affection,

Made it merciful until, like a skin made pliable by oil

It would spread abroad the heavenly oil of love even to its enemies.

The union of the Holy Spirit with the human will give[s] birth to charity.

 

See how this perfect soul, its two powers, The reason and the will,

Without spot and wrinkle, the reason instructed by the Word of Truth,

The will inflamed by Truth’s Spirit; sprinkled with the hyssop of humility,

Fired with the flame of charity; cleansed from spot by humility,

smoothed of wrinkle by charity; the reason never shrinking from the truth,

the will never striving against reason.

 

And this blessed soul the Father binds to himself as his own glorious bride.  

Now reason is no longer preoccupied with itself  and the will is no longer concerned with other men;

For this blessed soul all is lost in one delight: “The King has led me into his chamber.”

She learned humility in the school of the Son; she was led by the Holy Spirit

From the school of humility to the storehouse of charity.

 __________________________________________________

*THE STEPS OF HUMILITY AND PRIDE, CISTERTIAN PUBLICATIONS INC., 1973

Stepwise Way to Self Improvement

 42 Practical Ways to Start Working on Self-Improvement

5 Steps to Self-Improvement: Become a Better You

10 Vital Steps Toward Personal Growth And Development

80+ Self Improvement Tips That Will Change Your Life

Oh, how we like to have it all laid out for us. In order to (insert objective here) step one is ....

This stepwise means to attain a goal is nothing new. St. Bernard uses the method frequently.

The following is from his short book, The Steps of Humility & Pride.*

p. 34.6

There are three degrees in the perception of truth…. We must look for truth in ourselves: in our neighbors; in itself. We look for truth in ourselves when we judge ourselves;[50] in our neighbors when we have sympathy for their sufferings;[51] in itself when we contemplate it with a clean heart.[52]

p.47.19

These are the three steps of truth. We climb to the first through the toil of humility, to the second by a deep feeling of compassion, and to the third by the ecstasy of contemplation. On the first step we experience the severity of truth, on the second its tenderness, on the third its purity. Reason brings us to the first as we judge ourselves; compassion brings us to the second when we have mercy on others; on the third the purity of truth sweeps us up to the sight of things invisible.

---

[50] 1 Cor 11:31   [51] 1 Cor 12:26   [52] Mt 5:7-8

*THE STEPS OF HUMILITY AND PRIDE, CISTERTIAN PUBLICATIONS INC., 1973

Humility Defined

 Some thoughts from The Steps of Humility and Pride by St. Bernard of Clairvaux

Quoting from p. 30:

“2. To define humility: Humility is a virtue by which a man has a low opinion of himself because he knows himself well.”

In a note the translator cites a caveat pertinent to this definition: “For Bernard, humility is truth, the low opinion of self must be based on fact.” In a letter to Abbot Baldwin St. Bernard stated, “Humility is not praiseworthy when it is not in accordance with the facts.”

St. Bernard was certainly a pious man, a talented man, a gifted leader. His contemporaries, the monks he shepherded, his fellow Abbots, and even the Popes of his day went to him for spiritual guidance and leadership. How is it then that he could honestly assess his abilities and still have a low opinion of himself?

The only way these apparently contradictory positions can be true is if he does not consider those gifts to be his but to be enabled by the grace of God and therefore belong to God. Once that realization takes hold then a low opinion of ones-self is easy to assume. What do we have that has not been given to us? If we compare ourselves to our God how can any one consider himself other than very low?

Quoting St. Augustine from Confessions:

“Men pay You more than is of obligation to win return from You,

yet who has anything that is not already Yours?”

THE STEPS OF HUMILITY AND PRIDE, CISTERTIAN PUBLICATIONS INC., 1973

“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.

The Eloquence of St. Bernard

 

Like many of the emotions and stirrings of the heart that we feel when we hear another's story of conversion and personal epiphanies, there is no difference from what others before may have experienced and expressed. What stirs us in the hearing is the glimpse into the heart of some one who in the telling verifies and reinforces what we have experienced in our own spiritual life. At work also is the mode of expression that presents facets of spiritual conversion that inspire the listener to ever greater conversion.

Now, add to that formula the eloquence of St. Bernard and his command of scripture and you have what is quoted below from Sermon 74 on the Song of Songs.

My lover belongs to me and I to him; he feeds among the lilies. Until the day grows cool and the shadows flee, roam, my lover, Like a gazelle or a young stag upon the rugged mountains. Sg 16-17 NRSV

"Return, she says. Clearly he whom she calls back is not there, yet he has been, not long before…. So importunate a recall shows great love on the part of the one and great loveliness on the part of the other. Who are these who are so taken up with charity, these unwearying lovers, whose passion drives them on and gives them no rest?

… Who will disclose to me the mystery of this change? Who will adequately explained to me the going and returning of the Word? Surely the Bridegroom will not stoop to inconstancy?… How can any movement of any kind be attributed to him who is God? For he is immutable.

2.… Let us then follow this discourse of pure love,[1] and say that the word of God, God himself, the Bridegroom of the soul, comes to the soul and leaves it again as he wishes,[2] but we must realize that this happens as a result of soul's sensitivity, and is not due to any movement of the Word. Indeed, when the soul is aware of the influence of grace she acknowledges the presence of the Word; but when she is not, she mourns his absence and again seeks his presence, saying with the prophet, 'My face has sought you; your face, Lord, I will seek.'[3]

3.… Now show me a soul which the bridegroom, the Word, is accustomed to visit often, whose friendship has made bold, for who hungers for what it has once tasted, whom contempt of all things has given leisure, and without hesitation I will assign it the voice and name of the Bride….

4. Now it is clear that his comings and goings are the fluctuations in the soul of which he speaks when he says 'I go away, and come again to you',[4] and, 'a little while and you shall not see me, and again a little while and you shall see me.’[5]… How long a little while! … The word of my Lord may not be doubted, but it is a long while, far too long.… For the loving soul is carried away by her prayers and drawn on by her longing; she forgets her deserts, closes her eyes to the majesty of the Bridegroom but opens them to the pleasure he brings, looking only at his saving grace,[6] and in that putting her confidence.… Calling him, with accustomed familiarity, not 'Lord' but 'beloved': 'Return, my beloved'.

 5. Now bear with my foolishness for a little.[7] I want to tell you of my own experience, as I promised. I admit that the Word has also come to me… And has come many times. But although he has come to me, I have never been conscious of the moment of his coming. I perceive his presence, I remember afterwards that he had been with me; sometimes I had a presentiment that he would come, but I was never conscious of his coming or his going.[8] … How then did he enter? Perhaps he did not enter because he does not come from outside? He's not one of the things which exist outside us.[9] Yet he does not come from within me, for he is good,[10] & I know that there is no good in me. …

6. You ask then how I knew he was present, when his ways can in no way be traced?[11] He is life and power,[12]and as soon as he enters in, he awakens my slumbering soul; he stirs and sooths and pierces my heart,[13] for before it was hard as stone,[14] and diseased. So he has begun to pluck out and destroy, to build up into plant, to water dry places and illuminate dark ones;[15] to open what was closed and to warm what was cold; to make the crooked straight and the rough places smooth,[16] so that my soul may bless the Lord, and all that is within me may praise his holy name.[17]… It was not by any movement of his that I recognized his coming; it was not by any of my senses that I perceived he had penetrated to the depths of my being. Only by the movement of my heart, as I have told you, that I perceive his presence; and I knew the power of his might[18] because my faults were put to flight and my human yearnings brought into subjection. I have marveled at the depth of his wisdom[19] when my secret faults[20] have been revealed and made visible; and the very slightest amendment of my way of life I have experienced his goodness and mercy; in the renewal and remaking of the spirit of my mind,[21] that is of my inmost being, I have perceived the excellence of his glorious beauty,[22] and when I contemplate all these things I am filled with awe and wonder at his manifold greatness.[23]"

CISTERCIAN FATHERS SERIES: NUMBER FORTY - BERNARD OF CLAIRVAUX – ON THE SONG OF SONGS IV

---

[1] Ps 12:7  [2] 1 Cor 12:11  [3] Ps 27:8  [4] Jn 14:28  [5] Jn 16:17  [6] Ps 12:6  [7] 2 Cor 1:11  [8] Ps 121:8  [9] 1 Cor 5:12 

[10] Ps 52:11  [11] Rom 11:33  [12] Heb 4:12  [13] Sg 4:9  [14] Si 3:27, Ez 11:19, 36:26  [15] Jer 1:10  [16] Is 40:4

[17] Ps 103:1  [18] Eph 1:13  [19] Qo 7:25  [20] Ps 19:13  [21] Eph 4:23  [22] Ps 50:2  [23] Ps 151:2