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

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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.