St. Bernard of Clairvaux's Life of St. Malachy of Armagh Part 30

2. However, even though a less effective result of the ministry followed, He would nevertheless justly have had regard to Malachy and his works, He to whom purity is a friend and single-mindedness one of his household, to whose righteousness it belongs to weigh the work in accordance with its purpose, from the character of _the eye_ to measure the state of _the whole body_.[1120] But now _the works of the Lord are great, sought out according to all_ the _desires_[1121] and efforts of Malachy; they are great and many and _very good_,[1122] though better in proportion to the good origin of the pure purpose. What work of piety escaped the attention of Malachy? He was poor as regards himself, but rich to the poor. He was a _father of the fatherless_, a husband _of the widows_,[1123] a protector of the oppressed. _A cheerful giver_,[1124]

seldom making pet.i.tions, modest in receiving gifts. He was specially solicitous, and had much success, in restoring peace between those who were at variance. Who was as tender as he in sharing the sufferings of others? who as ready to help? who as free in rebuke? For he was zealous, and yet not wanting in knowledge, the restrainer of zeal. And, indeed, _to the weak_ he was _weak_,[1125] but none the less strong to the strong: he _resisted the proud_,[1126] he lashed the tyrants, a teacher of kings and princes. It was he who by prayer deprived a king of sight when he worked wickedness, and restored it when he was humbled.[1127] It was he, when certain men broke a peace which he had made, who gave them up to _the spirit of error_,[1128] and foiled them in the evil which they devised to do; and who compelled them to accept peace a second time, confounded and stunned by that which had happened to them. It was he[1129] to whom a river most opportunely lent its aid against the others, who were equally _transgressors of a covenant_.[1130] In wonderful fashion, by throwing itself before them, it made void the efforts of the unG.o.dly. There had been no rains, no floods of waters, no gathering of clouds, no melting of snows, when suddenly the mere rivulet was converted into a great river; and it rushed along[1131] and swelling up overflowed the banks, and utterly denied pa.s.sage to those who wished to do wickedly.[1132]

3. What things we have heard and known of the wrath of the man and his vengeance on his enemies, while yet he was _sweet and gentle and plenteous in mercy unto all_[1133] that suffered need! For he lived for all as though he were the one parent of all.[1134] _As a hen her chickens_,[1135] so he cherished all and _protected them under the covert of his wings_.[1136] He made no distinction of s.e.x or age, of condition or person;[1137] he failed none, his loving heart embraced all. In whatsoever affliction men cried to him he counted it his own: even more than that, for in regard to his own afflictions he was patient, in regard to those of others he was compa.s.sionate, very often even pa.s.sionate. For indeed sometimes, filled with wrath, he was stirred to take the part of one against another, that by _delivering the poor_ and restraining the _strong_[1138] he might take thought in equal measure for the salvation of all. Therefore he was angry; but it was in order that he might not sin by not being angry, according to the words of the Psalm, _Be ye angry and sin not._[1139] Anger did not rule him, but he himself _ruled his spirit_.[1140] He had power over himself.

a.s.suredly he who had the victory over himself could not be _mastered by anger_.[1141] His anger was kept in hand. When it was summoned it came, going forth, not bursting forth; it was brought into action by his will, not by impulse. He was not set on fire by it, but used it.[1142] As well in this as in ruling and restraining all the motions both of his inner and his outer man[1143] his judgement was careful, his caution great.

For he did not give so much attention to all, as to leave himself alone out of account, as, in his universal solicitude, to disregard only himself. He was careful of himself also. He _guarded himself_.[1144] In fact, he was so wholly his own, so wholly also belonged to all, that his love seemed in no degree to hinder or delay him from his guardianship of himself, nor his concern for his own person from the common good.[1145]

If you saw the man busied in the midst of crowds, involved in cares, you would say he was born for his country, _not for himself_.[1146] If you saw the man alone and dwelling by himself, you would suppose that he lived for G.o.d alone and for himself.

4. Without tumult he went about among tumults; without ease he spent the time which he gave to ease. How could he be taking his ease[1147] when he _was occupied in the statutes of the Lord_?[1148] For though he had time free from the necessities of the peoples, yet had he none unoccupied by holy meditations, by the work of prayer, by the ease itself of contemplation. In the time of ease he spoke gravely or not at all. His mien was either courteous, or humble and self-restrained.

a.s.suredly--a trait which is counted worthy of much praise among the wise--_his eye was in his head_,[1149] never flying forth except when it was obedient to power. His laughter displayed love, or provoked it: but even so it was rare. Sometimes indeed, it came forth, but it was never forced, intimating the gladness of his heart in such a way that his mouth did not lose but gained in grace.[1150] So modest was it that it could not be suspected of levity; so gentle,[1151] however, that it sufficed to free his joyous countenance from every trace and shadow of sadness.[1152] O perfect gift! O _rich burnt sacrifice_![1153] O pleasing service in mind and hand! How _sweet unto G.o.d is the savour_[1154] of him who employs his leisure in prayers, how sweet unto men of him who is occupied in fatiguing labours.

5. Because he was such an one, then, _beloved of G.o.d_[1155] and men, not undeservedly was Malachy received this day into the company of angels, having attained in fact what his name denoted.[1156] And indeed, already he was an angel not less in purity than in name. But now more happily is the significance of his glorious name fulfilled in him, since he is glad with a glory and happiness equal to that of the angels.[1157] Let us also, dearly beloved, be glad because our _angel ascended_[1158] to his fellow-citizens, acting as an amba.s.sador for _the children of the captivity_,[1159] winning for us the favour of the blessed ones, declaring to them the desires of the wretched. Let us _be glad_, I say, _and rejoice_,[1160] because in that heavenly court[1161] there is one who went forth from us to take care of us,[1162] to protect us by his merits,[1163] whom he instructed[1164] by his example and strengthened[1165] by his miracles.

6. The holy pontiff, who _in a humble spirit_[1166] often brought peace-offerings to the heavens, to-day in his own person has _gone unto the altar of G.o.d_,[1167] himself the victim and the priest. With the departure of the priest the rite of sacrifice is changed into a better thing. The _fountain of tears_[1168] is dried up, every burnt sacrifice is made _with gladness and rejoicing_.[1169] _Blessed be the Lord G.o.d of_ Malachy, who by the ministry of so great a pontiff _hath visited his people_,[1170] and now, _taking him up into the holy city_,[1171]

ceaseth not, by the remembrance of so great sweetness to _comfort our captivity_.[1172] Let _the spirit of_ Malachy _rejoice in the Lord_,[1173] because he is freed from the heavy load of the body, and is no longer hindered, by the weight of impure and earthly matter, from pa.s.sing with all eagerness and fullness of life, through the whole creation, corporeal and incorporeal, that he may enter entirely into G.o.d, and _joined to_ Him may with Him _be one spirit_[1174] for ever.[1175]

7. _Holiness becometh_ that _house_[1176] in _which the remembrance of_ so great _holiness_[1177] is celebrated. Holy Malachy, preserve it _in holiness and righteousness_[1178] pitying us who in the midst of so many and great miseries _utter the memory of thine abundant goodness_.[1179]

Great is the dispensation of the mercy of G.o.d upon thee, who made thee _little in thine own sight_,[1180] great in His; who _did_ great things by thee, in saving thy country, _great things to thee_,[1181] in bringing thee into His glory. May thy festival, which is deservedly devoted to thy virtues, have a saving efficacy for us by thy merits and prayers. _May the glory of thy holiness_,[1182] which is celebrated by us, be continued by angels: so shall it meetly be pleasant for us, if it be also fruitful. While thou departest be it allowed to us, who are met together to-day in thy so delicious feast, to preserve some remnants of the fruits of the Spirit, loaded with which thou ascendest.

8. Be to us, we beseech thee, holy Malachy, another Moses, or another Elijah, like them imparting _of thy spirit_[1183] to us, for thou hast come _in_ their _spirit and power_.[1184] Thy life was _a law of life and knowledge_,[1185] thy death the port of death and the portal of life,[1186] thy memory the delight of sweetness and grace, thy presence _a crown of glory in the hand of the Lord_[1187] thy G.o.d. O _fruitful olive tree in the house of G.o.d_![1188] O _oil of gladness_,[1189] giving both anointing and light, cherishing with favours, _resplendent with miracles_,[1190] make us partakers of that light and graciousness which thou enjoyest.[1191] O sweet-smelling _lily, blossoming and budding_ evermore before the Lord, and spreading everywhere a _sweet_ and life-giving _savour_,[1192] _whose memorial is blessed_[1193] with us, whose presence is in honour with those who are above, grant to those who sing of thee that they may not be deprived of their share in so great _an a.s.sembly_.[1194] O _great luminary_[1195] and _light_ that _shinest in darkness_,[1196]

illuminating the prison, _making glad the city_[1197] by the rays of thy signs and merits, by the l.u.s.tre of virtues put to flight from our hearts the darkness of vices. O _morning star_,[1198] more brilliant than the rest because thou art nearer the day, more like to the sun, deign to go before us, that we also may _walk in the light as children of light_, and _not_ children _of darkness_.[1199] O thou who art the dawn breaking into day upon the earth, but _the noon light_[1200]

illumining the higher regions of heaven, receive us in the fellowship of light, by which illuminated thou sheddest light far without, and sweetly burnest within, by the gift of our Lord Jesus Christ, who with the Father and the Holy Spirit reigneth One G.o.d, world without end.--Amen.

FOOTNOTES:

[1005] The evidence that this discourse was delivered on the day of Malachy's death is c.u.mulative. (1) The opening words of - 1, and the closing sentences of - 8 (note "this day"). (2) The statement in - 5, "He said _to us_, 'With desire I have desired,'" etc., implies that those who tended Malachy in his sickness were present (see _Life_, - 73). The first person plural in - 2 suggests the same conclusion. (3) In - 6, "dwelling among them _up to this time_" implies that his death was not long past. (4) The striking parallels with Letter iv.; for which see the notes on it. (5) The tone of the sermon--in marked contrast to that of Sermon ii.--indicates that the community was crushed with sorrow for a recent bereavement. See _R.I.A._ x.x.xv. 255 ff.

[1006] _d.a.m.num uestrum ... d.a.m.nationem meam._

[1007] Lam. iv. 4 (inexact quotation).

[1008] Acts ii. 23.

[1009] Cp. Matt. x. 29.

[1010] Cp. St. Bernard, _De Laud. Virg._ i. 1 (_P.L._ clx.x.xiii. 56): "For if neither a leaf from a tree falls on the earth without cause, nor one of the sparrows without the heavenly Father, am I to suppose that a superfluous word flows from the mouth of the holy evangelist?"

[1011] Matt. xii. 42.

[1012] See _Life_, - 67.

[1013] See _Life_, - 69.

[1014] Gal. iv. 14 (inexact quotation).

[1015] Cp. Eph. iv. 2.

[1016] He was evidently in haste to resume his journey. And no wonder, for the winter was drawing near, and the sooner the pa.s.sage of the Alps was made the better for his comfort and safety. Cp. _R.I.A._ x.x.xv. 248. "Alpine pa.s.ses ... become impa.s.sable usually about the commencement or middle of October, and remain closed until May"

(Sennett, _Great St. Bernard_, p. 369).

[1017] Heb. xi. 40.

[1018] See _Life_, - 71.

[1019] Ps. xxi. 2.

[1020] See _Life_, -- 67, 71.

[1021] The translation is supposed by Henriquez, _Fasciculus Sanctorum Ordinis Cisterciensis_, ii. 41. 6 (_P.L._ lx.x.xv. 1559) to have been made on All Saints' Day, the bones being reburied on All Souls' Day.

But Vacandard (_R.Q.H._ lii. 41 f.) thinks that the date of the translation was Sat.u.r.day, October 30. This event probably marked the end of the construction of the new monastery of Clairvaux, which began before Malachy's first visit. See p. 71, n. 4.

[1022] Gal. ii. 9.

[1023] Ps. lx.x.xvi. 17 (vg.).

[1024] Matt. xii. 42.

[1025] 2 Macc. iii. 32 (vg.).

[1026] 1 Tim. ii. 8.

[1027] Rom. x. 15.

[1028] Cp. Luke vii. 38.--Perhaps a reference to St. Bernard's own action just before this sermon was preached. See p. 129, n. 6.

[1029] Mal. ii. 7.

[1030] Ps. x.x.xvii. 30.

[1031] Ps. ci. 1.

[1032] Jas. i. 15.

[1033] Cp. 2 Cor. xi. 3; 1 Tim. ii. 14.--See J. H. Bernard on 2 Cor.

xi. 3 (_Expositor's Greek Testament_).

[1034] 1 Tim. ii. 14.

[1035] Rev. xii. 9; xx. 2.

[1036] 1 Cor. vi. 15, etc.

[1037] Eph. iv. 15, etc.

[1038] 1 Cor. xv. 54, combined with 2 Cor. v. 4.

[1039] Cp. _Cant._ xxvi. 11: "Thou art dead, O death, and pierced by the hook thou hast imprudently swallowed, which saith in the words of the prophet, 'O death, I will be thy death! O h.e.l.l, I will be thy bite.' Pierced, I say, by that hook, to the faithful who go through the midst of thee thou offerest a broad and pleasant path-way into life" (Morison's translation). A very old metaphor. It is thus explained by Rufinus (A.D. 400) in his Commentary on the Apostles'

Creed (- 16, Heurtley's translation): "The object of that mystery of the Incarnation ... was that the divine virtue of the Son of G.o.d, as though it were a hook concealed beneath the form and fashion of human flesh, ... might lure on the prince of this world to a conflict, to whom offering His flesh as a bait, His divinity underneath might secure him, caught with a hook by the shedding of His immaculate blood.... As, if a fish seizes a baited hook, it not only does not take the bait off the hook, but is drawn out of the water to be itself food for others, so he who had the power of death seized the body of Jesus in death, not being aware of the hook of divinity enclosed within it, but, having swallowed it, he was caught forthwith, and the bars of h.e.l.l being burst asunder, he was drawn forth as it were from the abyss to become food for others."