8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

1/10

84 RECENSIONESserent les partlos demeurees intactes pour edifier une nouvelle eglise a uneechel le plus redui te. Ils rermerent la moi le occidentale du transept vers I' est parun mur , pour en faire un deambulatoire. La travee orientale de la nef fut arnenageeen sancluaire en obstruissant les arcades et en elevant a I'est un mur pleiu perceen haut d'une ouverture qui dominait le deambulatoire. Le plan de I'egIisede Paradyz, - qui, sous Ja nouvelle forme fut consacree en 1'397, - sinscrlvaitdes lors dans un simple reetangle. A cette epoque ce plan n'etait pas inconnudans I'architecture de I'ordre, en particulier en Grande-Bretagne et dans lesPays germaniques,

Au 18e siede I'cglise de Paradyz subit des transformations en style baroque.L'auteur acependant reussi adegager, sous ce revetement nouveau, des vestigesaneiennes dont Je caractere permet de les rattacher a I'architecture cistercienne :arcades de trace brtse, votes d'ogives quadripartites, piliers en pi lastres engages,supports en encorbellement s'achevant sur des culots coniques. Une adoptionplus caracterisee du style gothi.que apparatt dans la forme octogonale des culotset dans le decor des chapitaux et de defs de votes, ou des animaux symboliquesapparaissent a cte dune variete de feuillages stylises,

L'auteur soultgne que I'eglise de Paradyz ne possedait pas un caracterenational. Elle setait insptree, - toute comme les autres eglises de I'ordre enPologne, - des form es cisterciennes universelles de provenance frant;aise .

L'etude tres nourrie de ]'V I. \;Yilinsld est appelee E I rendre de grands servicesaux historiens de I'art cistercien. H. V. Beuer-Szlechter.Rudolf S c h n y der, Die BauT

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

2/10

86 A. FISKECommunity

F riends therefore share all in common : Bernard bears the laborso] hls lrtends in his very body, and grieves w ilh tlW rI l. more than lorhis OW/l pain. He does not have to rnake these sorrow- hi- (IV, 11; he [indsthat they are his own already, lor what touc hes hj~ friel,d, touches him.Only Christ understands how deeply he is Identilted iu l~ Irteuds sul-fering. Christ who bore all our sorrows in his own body. The cornmunitybetween friends is a reflection of T rinity and lollows its law : ttll mythings are thine and thine are mine (33).Sie tibi. quasi mihi seribo. et hoc quoiies tibi seribo. Vbi enim tu es. me esseeonFido. quippe quem tanquam me ipsum diligo.

Ep. 1. 11 (CPS. 31); - ep. 160 (PL 182. 320 b) : dimidium animae meae.One Spirit : Ep. 53 (CPS. 351-353). His Iace, i.e. bodily presence, is partemmodicum mei . His will. spirit and love are the greater part, and they are withhts friend. Ep. 86. 1 (CPS. 525) : .. , eum quo est mihi eommune verbum.ani~um non distare. - Ep. 53 (CPS. 353) : Cur enim unitatem hane interdiuersos non Faeiat eompago eharitatis in uno spiri tu. si cornalis eopula elfieitut sint duo in eame una? Also ep. 73. 2 (CPS. 447-449).

One Will : Ep. 48. 3 (CPS. 337) : ... una utriusque voluntas ... : - ep.86. 2 (CPS. 527) : Volo enim et ipse quod te velle de te iam olim non la!e t me.Caeterum. mea atque tua aeque, ut aequum est. voluntate postposita. magis quodvelle Deum de te puto. et mihi et tibi suadeam. tutum dueo; ... - ep. 53 (CPS.353) : ... eadem voluntate et summa concordio. animorum.One Hear! : Eo , 53 (CPS. 351); - ep. 143. 2 (PL 182. 299 c] : Nonquomodo ei praesens spiri tu non sum, eum quo est mihi cor unum. et animauna?

Three as One : Ep. 53 (CPS 351-353) : ... sed nune ipse qui loquebar.ecce adsum. Tres in duo bus eonspicitis. quoniam absque me esse non possunt.in quorum iugiter pecioribus requtesco, et quidem securius atque suavius quamin proprio. - Qui ergo videt eos, videt et me, etsi non in meo eorpore : et quodIoquuruur, ego pariter loquor, sed eorum linguis. Corpore. [ateor, absum : sedhaec est exigua portio mei ... Tribus ergo in corporious unum nos esse noverifis.non pari sanctitate. qua ambobus ego inFerior surn, sed eadem voluntal:e etsumma concordia animorum ... quartum vos addi velim, s i dignum iudieatis ctin eamdem eoneurrere unitatem dilectionis.

(33) Ep. 4, 2 (CPS. 89) : tuo medullitus et labori. et perieulo eompa-tientem. - Ep. 80. (CPS. 495) : eondoleam ... ; - ep. 260 (PL 182. 467 c) :Satis superque aFflixit nos absent ia tua. Rualene eharissime : sed longe magiseomperta tua tristitia turbati sumus .... pluris multo habentes tuum ineommodum.et longe aegrius ferentes. quam nostrum damnum. - Ep. 390. 1 (PL 182. 596ab) : lnde est quod auditis tribulationibus vestris. eas non solum meas feei. sedet inveni : quia non possum te dolente non dorere. dulcissime pater. nee nisimolestus et anxius tuas molestias et anxietates audire. Tangit et angit cor melJmquidquid tuum exasperat : et quidquid illud sit quod te persequitur. non solum tepersequitur. sed me tecum. - Ep. 32. 1 (CPS 271) : Quanto affectu tibi eondo-leam. seit ille qui nostros omnium dolores in eorpore suo tulit. - Ep. 117 (PL182. 263 b) : Reeepi ... delicias eordis mei. paeem tui. Laetus sumo quia tulaeta nuntiaris; neque admodum animo reddit ineolumen tua innotescens alet-eritas. - Ep. 32. 3 (CPS. 275) : Fraudulenter abi et non f ideltter eonsulo. si

11I

, j l l

ST. BERNARD AND FRIENDSHIP 87Presence

Bernard speaks with more originality of corporeal presence. It is, inhis mind. a most powerful actual grace. He describes how he wouldact in Arnold' s presence to win hirn back. - he would fall down beforehirn. pleading with face and eyes as weIl as words, he would hold hisfeet. embrace his knees, ding to his neck. and kiss that dearest head. Forthe living word is more acceptable than the written, the eyes testtly tothe truth of the word. the face can express what a pen could not (34).Under more happy circumstances. presence is a joyful grace. T0 visitthe Carthusians would be a solace for his journey. relief for his laborsand a remedy for his sins. The presence of a friend is holy, it is theone comfort for the weariness of beihg so long without Christ. The faceof glory is sti ll hidden. but Bernard can look upon the holy temple ofGod which is the friend he loves, and from his temple there is easytransition to that glorious one.

Hence Bernard desires the presence of his friends. not for flesh andblood , but to receive spiritual help from them, or to give it. To look onPeter the Venerable could not but enrich Bernard; he would not re-turn empty, heaving contemplated one who is an exemplar, a surnmary,a mirror of virtue, disctpline and holtness, learning from hirn. so meekand humble of heart, by the eyes of faith what he hitherto had not beenable to learn even from Christ hirnself.

Therefore he longs to see hirn - he dares not say always, noreven often. but only once a year. Yet even this is impossible. T0 livetogether as companions was never to be their lot (35).idipsum a meipso non exigo. - Ep. 192. ed. Jarnes (frorn C. H. Tal bot.New Doeuments in the Case oi St. William o f Yor'k, Cambridge Historieal}ournallO. 1950) : who does not know that alI my friends are equally yours. :.- Ep. 267 (PI. 182. 472 a) : filius vester [roter Galeherius Factus est et noster.secunduni regulam illam : Omnia mea tua sunt. et tua mea (Joan. 17. 10).Non sit minus Familiaris. quia eommunis : sed ... Familiarior atque aeeeptior, utmihi, quia vester est; sie vobis. quia noster est. - Cf. ep. 434 (PL 182. 635 d)to the pope : Oportet uos esse amicum amicorum nostrorum. ... - Ep. 267(PL 182. 472 a) : ... seeundum regulum illam : omnia mea tua sunt. et tua mea,

(34) Ep. 4, 1 (CPS. 87) : ... cum et si pro eerto scirem. ubi te opportuneinvenissem. ipse potius venissem. quam has mississem. effeeturus fortasse per me~psum. quod nullis litteris possum ... Quanta quae me mouent. adversum te.Jrusta nescio an {ructuose. iaeerem tibi in faciem; non solum verbis. sed et vultuet oeulis. Tuis deinde provolutus vestigiis. tenerem pedes; amplecterer genua;totusque a eollo pendens. illud mihi duleissimum caput Jeoseularer.... - Ep.66 (CPS. 397) : Nam solet in talibus aceeptior esse sermo vivus quam scriptus.'" Geuli quippe loquentis Fidem faciunt dictis; nee ita potest affectum exprimeredigitus. quomodo vul tus.

(35) Ep. 31 (CPS. 269) : iueunda praesentia. - Ep. 154 (pL 182, 313 c) :'" reuisere quos diligit animam mea infineri meo solatium. laboribus lef1amen.peeeatis remedium postulare. - Ep. 265 (PL 182. 470 c). - Ep. 144. 1 (PLJ82. 300 c) : Caeterum ... unum mihi remedium qualeeumque erat. el vere datumcksuper. pro vultu videlicet gloriae. qui abseonditus est usque adhue. videre

I '

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

3/10

88 A. FISKESeparation

Most of the presence and absence anti theses repeat the conventionalopposition of spirit and body, space and soul or virtue, word of mouthand letter, life and death, pleasant ease and hard work, sweelness andhitterness (36). Sometimes like Ansolm. Bernard prelers spiritual tohodily presence that reveals only the face, only part ol him, und thatthe least part; the will, spirit and love are the greater part, and theyare with his absent friend. Because the body departs, can the soul with-draw? Can even death take it away? The body is bound by the necessi-ties of place: should that conjine the liberty of souls that love each other?No distance, not even death, can separate those who live by the onespirit and are bound by one love.

But Bernard' s real conviction seems to be that corporeal presence isfar more desirable than this spiri tual bond alone. For the latter is equi-valent to the hidden manna of faith and desire by which God re-createsman to his Image in this life of darkness and longing. But presence is,like heaven where knowledge and love, the fruit of faith and desire,are arms by wh ich the soul ernbraces the eternal one, Love, wisdom,power (37).interim templum Dei sanctum, quod estis vos. Ex hoc templo facilis mihi videba-tur transitus ad illud gloriosum, ... - Ep. 107, 2 (PL 182, 243 a) : Desideramuspraesentiam tuam, quaerimus optatam, immo promissam exigimus. Cur tanto?Nil in ea sane expetimus de carne et sanguine. Aut profieere ex te eupimus, autprodesse tibi. - Ep. 265 (PL 182, 470 c) : ... quodque minus usque adhue aChristo didieisse me [aieor, non ineassum fide oculata pereiperem. quam sis ettu mitis, et humilis corde. - Ib.: Quis mihi tribuat saneta et desiderata praesentiatua, non dieo semper, non dieo saepe sed vel semel in anno frui? - Ep. 147.2 (PL 182, 305 b). There are rnany expressions of destre for presence that aremerely or largelv convent ional or offi ciaI. as in ep. 115, Ja rn es ed., p. 172(Irom Hffer).

(36) Ep. 116 (PL 182, 263 a) : Et nune quidem praesens surn spiritu, licetcorpore absens; ... ; - Ep. 186 (PL 182, 348 d). - Ep. 397, 1 (PL 182, 606 a] ;... et quod longe a vobis ab.mmus, sed locis, non animis. - Ep. 1'43, 2 (PLlR2, 299 c) : . . . huie etiam si corpore praesens essem, longe esset ab eo animamea, eo quod ipse longe fecerit a se Deum, morum. non locorum distantia. -Ep. 390 (PL 182, 596 c). - Ep. 73, 2 (CPS, 447) : Nam quid opus est verbissuperfluis mortuam chartam implere, ubi viva praesens loquilur? - Ep. 89, 1(CPS, 561) : ... dum non quidem praesentes alterutrum dicere leviter valemusquae volumus, sed absent ibus neeesse est nobis invieem diligenter dielare, ...Dum vero absens cogito, dictito, scriptito, mittoque quod praesens legas; rogo.ubi otium, ubi silen tii quies? He is cornplaining that letters break the silence ofLent. - Ep. 144, 1 (PL 182, 300 b) : Minime quidem deserit me, quocumqueiero, dulcis memoria vestri : sed quanto memoria dulcior. tanto absentia mo-lestior. - Ep. 363 (PL 182, 563 b) : Nam cum molesta esset amico amid TJO-catio el absentatio. cujus nimirum praesentia frui belectatur [sie] in Domino; .. ,

(37) Ep. 53 (CPS. 351). - Ep. 65, 2 (CPS, 391) : Sed numquid, qu;'aeorpore ad tempus reeessit, etiam anima recedere poluil? Aut forte vel ipsa morseum mihi poterit au/erre? lIane localis corporalisve necessitas animorum sp.seamantium libertatem angustat? Cerlus sum quia nec locorum dislantia. nec

ST. BERNARD AND FRIENDSHIP 89This eschatological concept is expressed also by an adaptation of the

words of Christ in the garden to describe how he longs for the monksat Clairvaux and can find no consolation : my soul is sorrowful evenuntil I return, and does not wish to be comforted save by you . For hesuffers a double exile. The common exile is hard enough, that, whilewe are in the body, we are separated horn the Lord; but to this is addeda special exi]e, that he can hardly bear, - to be forced to live withoutthem : long drawn-out is this pain and tedious the waiting . Andas he paralleIs hts absence horn them with this life of exi]e, so. to be intheir presence, is a foretaste of heaven (38).Moreover, Bernard' s complaints at separation horn his friends revealthe intensity of his affection. Both he and Rainald compjain of their sepa-ration. He begs Rainald not to tell hirn his troubles, for separation isenough pain, - I am tormented enough and more than enough bybeing without you, by not seeing you, by not enjoying you, 0 my swee-test consolation . His heart, thus torn by Rainald' s absence, should notbe futher wounded by hearing of his trials. Rainald then kept silence,and Bernard had to write again, to beg hirn please to tell him everything,for now that he knows nothing. he imagines infinitely more and worsesuffering, and is endurlng real sorrow for imaginary evils , For hewho is once fond of anyorie, is no longer master over hirnself. This is apleasant window into Bernard' s heart. even though the letter ends pro-saically : Please return as soon as you can those books of mine whichyou have borrowed (39).Bernard habitually uses superlatives to express the pain of sepa-ration : it affIicts him enough and more than enough, he can't expresscorporum vel mors vel absentia disiungere polerit quos unus spiritus vegetllt, unucharilas liga!. - Ep. 18, 2 (CPS. 223) : Si enim adhuc absenles initiat lides 91desiderium, prnesentes profecto consummat intellectus el amor. .. . Intellectusigilur es! {ructus /idei. perfecta eharitas desiderii.

(38) Ep. 144, 1 (PL 182, 300 b-c) : Tristis est anima mea usque dum re-deam, et non TJultconsolari usque ad vos. ... Est eommune exsilium ipsumquemolestum saiis, quod quandiu. sumus in hoc corpore. peregrinamur a Domino.Huic accessit et speciole, quod pene impatientem me reddit, ut cogar vil1eTesine vobis.

(39) Ep. 72, 5 (CPS. 441) : Iam vero ut ad reliqua epistolae tuae respon-Jeam, eamdem. quam tu de mei, possem et ego vicissim de tui absent ia nonimmerito lacere querimoniam; ... Ep. 73, 1 (CPS, 443) : Safis namque etplusquam satis crucior te carendo, te non videndo. te. dulcissimo mihi solatio.non /ruendo; ... - lbid., 445 : ... tristWam super tristitiam ingeris et eruC'ia-tum cruciatibus addis; ... Quid enim necesse est satis sollicitum amplius sozc.i-cilare, et absentia filii saucia patris viscera gravioribus torquere doloribus? Ep. 74(CPS, 449-451) : Sed ecce, unde meas mihi curas credidi levigari, indc. fatco,amplius gravari me sentio. Nam ante quidem sola, quae te innotescente per-ceperam, aut dolebam. aut metuebam; nune autem quid umquam mali evenirepotest, quod ego non metuam? lmo juxta tuum Ovidium [Her., ep. 1. 111. Quando ego non timui graviora pericula veris? eo quippe suspectus omniaquo incertus de omnibus. TJeram saepe de falsis tristitiam eontruhere cogor.Mens siquidem quam semel affecerit charitas, sui juris esse non sinitur ).

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

4/10

1 1 ,

11 1 1

90 A. FISKEhow much he longs to see his friend. he is greedy for him, angered atthe occupations that keep him away (40).

If the separation is caused by defection. Bernard' s grief is far greater.as the letter to hts relative Robert weIl illustrates. It is a most intenselypersonal appeal rerniniscent of Alcuin' s sorrowful warnings and entreatiesto Dodo arid Cuculus. but with the wholly personal tone so streng inall that Bernard writes :

I have waited long. I can no longer hide my sorrow, Ihave beenwounded, spurned. smitten; it is I who must cast myself at your Feet,Ihall overlook the past, Ishall forget old injuries ... No doubt it mayhave been my fault that you left. Iwas too severe, too hard ... hutnow Iam sorry. There wil be nothing more to fear horn me. Now Iambecome gentle. Iknow your heart. more easiiy led by love than drivenby fear. You have been taken horn my stde - can you be saved onlyat my cost? Come back to the battle.

Sirnilar are other appeals, as to Godfroy :I grieve over you, my sori, I grieve over you - And with reason ...

Return. I beseech you, return, before the' abvss swallows you up andthe mouth of the pit closes on you.

He does not wish to conquer without him. nor does he envy hisshare of glory. Like the prodiga]' s father. he will joyfully run to meethirn and ernbrace him (41).

Part of hims elf is cut away, he is eviscerated : these are the irnagesBernard. like Anselm, uses for separation. Robert is like an unborn childthat has been vtolently cut out of hts body. He is wounded: he is torn

(40). Ep. 154 (PL 182. 313 b) : Dissimulare non valeo tristWarn cordis. mei,nec palior ultra latere te crueiatum quem patior. Bernarde charissime. . .. Nihi-lominus tamen vermis isie continue rodi! me, et dolor meus in conspeclu meosemper. Et quidem alius satis tribulor : sed. ut verum [oraar, in nullo aeque.Vinci! labores itineris. caloris incommodum, curarum anxietates. Ecce aperuirulnus amico : ... - Ep. 260 (PL 181. 467 c) : Satis superqua a{fixit (sie)nos absentia tun, Rualene charissime : ... - Ep. 324 (PI. 182. 530 a) : Ettarde notus, et cito es mihi sublatus. Roberte eharissime. Cf. also ep. 31 (CPS.269). a more eonventional expression. Ep. 106. 3 (CPS. 647) : Quod vos vi-dere. et ad quid desideremus. seifis; quantum uero, nee vos scire potestis. - Ep.204 (PL 182. 377 b) : ... avidius suspiro praesentiam. - Ep. 117 (PL 182. 2f:i3c) : ... iraseor oceupationibus. quibus frequenter impediri lJideor ne te t'i-deam: ...

(41) Ep. 1 (CPS. 3 H. ) . There are of eourse other suhjects than Bernardhimself treated in the letter; the whole Iife story of Robert. the false friendwho led him away. and. in the last section. an appeal to fight for Christ. Butthe emphasis on Bernard's own feelings is unlike Aleuin's doctrinal and moralappeal to his stray sons. - Ep. 112. 1-2 (Pl~ 182. 255 e - 256 a) : Doleo superte. fili mi Gaufride. doleo super te. Et mento ... Revertere. quaeso. revertere.priusquam te absorbeat profundum. et urgeat super te puteus os suum .... lbid.(256 ab) : Si vis. nolumus vincere sirre te. nec tuam tibi illvidemus gloriae por-tionem. Laeti oeeurremus t ibi. laetis te reeipiemus amplexibus. ...

ST. BERNARD AND FRIENDSHIP 91frorn his own body. - Gaufrid has beoken his promise to come to Clair-vaux as a monk: his turning bacl( is to Bernard worse than tearing outhis very heart; it pierces his soul with a sword. Robert does not tear frornhim merely the bone from his bone. the flesh. but the joy of his heart.the fruit of his spirit, the crown of his hope, and. - as he actuallyfeels. - the very half of hts soul. His heart cries out. too, at his separationfrorn his monks :

What shall I say? ... Behold this is the third time that my hearthas been torn out of me ... 0 good Jesus, my Iife will wholly failin sorrow, my years in groaning! It would be good for rne, Lord. todie rather than to live. unless I may live among my brothers. my family.my dearest ones. That indeed is more sweet, more human. more secure.

They rnay miss hirn. but he is only one ; whereas he misses all ofthern. May they pray that he may see thern agairr. live with thern and dieamong them ; Idictate this with tears and sighs as brother Baldwin.who is takirig it down. will testijy .

To this very touching cry to the good .Iesus, to grant hirn what is sweeter, more human. more safe. Bernard adds ; not my will butthine be done . Separation was for Ium a partidpation in the agonyof Christ (42).

The cause of separation Bernard. like Alcuin. sornetirnes attributesto his sins, for which it is a punishment: often to the work of God: butnever to his own negligence. Separation is hard. yet it is the doing ofGod. whose thoughts are thoughts of peace and not of afflietion. whosays to the friend : What I do, you do not know now, but you shallknow hereafter . It is love that separates. the same love that will unitethe friends forever in a happy arid inseparable society in His divine love.

There will be a day. there will be, when we are returned to each .other, when eaeh will rejoice fully in hirnself and in the other, present----(42) Ep. I . 10 (CPS. 29) : Tu quoque de sinu mihi. et utero abseissus es.

- Wo und. Ep. 154 (PL 182. 313 d); - Ep. 144, 1 (300 b). - Ep. 143,..1(PL 182. 299 a) : ... quosque meis uisceribus ego reddar : ... - Ep. 108. 4 (PI.182. 251 a) : ave r s i o , e v i see rat i O. - Ep. 1, 11 (CPS. 31) : Nam,ut verum [aiear, non os de osstbus meis,' vel earnem de eame mea; sed tule-mnt mihi gaudium cordis met, fruetum spiritus mei, eoronam spei mei. et (velutmihi sentire videor) animae meae dimidium. - Ep. 144. 2 (PL 182. 301 u) :Quid dieam? ... Ecce hoe tertio. nisi fallor. avulsa sunt a me viscera mea. . ..ltane, bone Jesu. tota de/iciet in dolore vita mea. et anni mei in gemitibus! Bo,Ttum mihi. Domine. magis mori quam vivere est. non tamen nisi inter fratres.inter domesticos. inter charissimos. 1d siquidem duleius. humanius. tutiusqueesse constat. - Ep. 143. 1 (PL 182. 299 a) : Si vobis molesta est absentia men.nemo dubi!et mihi esse molestiorem. Non enim paris jacturae. nee e;usdem gra-uiminis est. me uno earere vos. meque ves/ra universitate desti!ui. .. (non mealJoluntas. sed tua fiat). - Ep. 144. 4 (PL 192, 302 a) : Rogate ... ut iterumvos lJideamus. vobiseum e/ vivamus. et moriamur : et sie vivite, ut obtinealis.Infirmus in arcto temporis. certe eum lacrymis et singultibus ista dictavi. tesleeharissimo {ratre nostro Balduino. qui stylo ea exeepit : ...

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

5/10

92 A. FISKE ST. BERNARD AND FRIENDSHIP 93to each other. both sharing the portion of the other, never henceforthto be separated (43). .. Letters are a glory. a visitation. by which the friends are together,

they breathe the affection of a friend and increase Bernard' s own love,like sparks setting his heart on fire, like sweet relreshment in the burningheat and aridtty of many affairs (47). Love compels him to write; Peter' sholv angel suggests a letter to hirn; God persuades him to write it.

Bernard is often distressed that he cannot write a long letter. for heis hard-pressed by the evils of the day. Grieving. I grieve that suchfullness of love must be told with so meagre a pen, that so brief a pagemust try to comprehend such breadth of love. He could hardly snatch amoment even to read the letters that came at lunch time. and furtively.like a robber, he squeezed in a few moments to write a little note. Againgrieves : Peter' s letter moved him to such love, and yet he cannot write.There is a great crowd from almost every nation under heaven and be-cause of his sins he has to be at their beck and call. Meanwhile he writesthis little word to his own soul ; when he gets time. he will revealmore clearly the affection of one who loves. Another letter breaks offwith the cry -

LettersBernard desires letters intensely with an insatiable desire of conver-

sion with those he loves. It would be wrong not to ans wer a friend' s lettersbecause one did not want to do so. or even Irom conternpt (44). Bernard' slast letter is a touching appeal for a friend' s prayers in his last illness withvery factual description of his ailments: he ends :

I have written Ihis with my own hand so that, when you seethe farniliar writing. you may recognize how Iove you. But Iwouldhave preferred to be answering one of your letters, rather than to haveto be the first to write (45).

Letters are to him not merely salutations but love itself, the veryaffection of the heart. He describes how he receives a letter from Peterwith welcoming hands, reading it avidly, rereading it again and again.

I have been busied with so many occupations, as you know .or should know. most loving father. Nevertheless when I saw your letterIore myself away and escaped horn the ceaseless questions and peti-tions of everyone. and shut myself up with Nicholas. whorn your soulloves. J read and rerend the sweetness, the very great sweetness Ihatbreathed horn your words (46).----(43) Ep. 144 (PL 182. 313c): ... et eulpis meis exigentibus [actus est, non ut n.ol-lem. sed ut non possem. Poenam siquidem. hoc agnoseo culoarum, non eulpam. --

Jhid. : Certus sis, homo Dei. minime prorsus amici fuisse incuriam. non piqritirtnt,non negligentiam: sed causam obstitisse plane non negligendam. et causam Dei. -Ep. 362 (PL 182. 563 b) : Nam cum molesta esset amico amici voeatio et ah-sentatio. cujus nimirum praesentia frui beleetatur rsic] in Dumino; jam tune,ut manifeste video, cogitabat ipse eogitationes pacis, I't non af{licLionis, er cli-cebat : Quod ego [acto, tu neseis modo, scies autem postea. Cf. [oon .. n. 7_Ep. 111. 3 (PL 182. 255 c) : ... qui ejus amore hoc modico tempore ah invicemseparamur. in alio saeculo simul feEici et inseparahili sodetate. in ejus amorevivamus per omnia saeculo: saeculorum, Amen. Also ep. 324 (PL 182. 530 b)- Ep. 11, 1 (CPS, 173) : Erit. erii, quando reddemur nobis, quando et quisquede se, et uierqua de invieem plene gaudebimus. praesentes nobis in utrcquc por-tione nostri. in neutra deinceps ab alterutro dividendi.

(44) Ep. 11. 1 (CPS, 173) : ... tam laetus accepi. quam avidus et olimdesideraveram. - lbid., 10 (p. 201) : Longum quidem adhue texere sermoneminsatiabili eolloquendi ad vos desiderio pulsor... - Ep. 228 (PL 182, 396 c -397 a).

(45) Ep. 110 in Migne; in James' edition it is no. 469. the last letter, butnot dated. - Ep. 310 (PL 182. 514 c) : Haee ipse dictavi. sie me habens. utper notam vobis man um agnoscatis affectum. Verumtamen reseripsisse. quamseripsisse maluerim. - Ep. 105 (CPS 639). - Ep. 390 (PL 182. 596 a). -Ep. 228. 2. (PL 182. 397 b).

(46) Ep. 389 (PL 182. 595 b) : Vidi lUteras vestras parvo momento. sed nonparvo affectu. Gceupatus eram tanta oeeupatione. quantum vel vos scitis, veZ

Alas. Iam pulled away, Iam carried off. No more now. Theevils of the day drall' me away, a crowd of visitors call me back. andbreak off the letter rather than end it. But although they can forceme to write [ess, they can never force me to love less.

Brevity is no sign of lacI( of love. and he counts on his friend tounderstand. and not measure affection by pages, affection that no words,however long. could fully descibe. But he knows that this brevity is oftena disappointement to others, and so is his dryness , which he attributesto his lack of devotion (48).scire potestis, amantissime pater. Abripui tamen me, et eripui votis et respon-sionibus omnium : el inclusi me cum Nicolao iUo. quem di.ligit anima vestra.Legi et relegi duleedinem. et magnam dulcedinem. quae de vestris litteris ema-nabat.

(47) Ep. 312 (PL 182. 517 d) : Benedictus Deus. qui nos litterarum ves-trarum dignatus est visitatione consolari. Et quidem potuimus litteris litterasuteumque reddere : sed quando huie gratiae sufficimus rependere vicem, quanos a vobis benedictionibus dulcedinis tantae praeventos esse merito gloriamur.excitamur exhortationibus. salutationibus honoramur? Also Ep. 147. 1 (PL 182.304 c) : En teneo. unde glorier apud extraneos. litteras tuas. et iUas litteras inquibus tuam mihi animam effudisti. This in a reminiscence of the Benedictus;cf. first sentence of ep. 312 above. Also in Bernard's letter to Peter the Vene-rable before they had met. ep. 147 (PL 182.304 b) : Visitet te Griens ex ... alto.o bone vir. quia visitasti me in terra aliena ... - Ep. 201 (PL 182. 369 b) :Epistola quam misisti. alfeetum tuum redolet. movet meum. Also ep. 389 (PL182. 595 b). Ep. 277 (PL 182. 483 a) : Et nune praesens sumo in litteris hisOSsistensilli. - Ep. 11. 1 (CPS, 173). - Ep. 436 (PL 182. 636 b) : N. flammalegotiorum quae assidue Romae geruntur. /ere adustus. ex desiderabili et ju-eunda inspectione scriptorum vestrorum. utinam re{rigerari merear.

(48) Ep. 397 (PL 182. 606 a) : Charitas. fratres. nos admonet scribere adliOS et pro vobis. '" _ Ep. 147 (PL 182. 304 c) : Benedictus sanctus angelw

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

6/10

94 A. FISKEIn a letter to Oger, a canon, Bernard has to laugh at himsel], and

beg Oger not to laugh at htm. For he began : I feel you rnay be an-noyed or at least surprised that I answer your long letter with only ashort note . But then he talks on at great Iength alI about silence inLent, and how distracting it is to write, and that he is not capabIe ofteaching Oger anything, unti] he realizes what he is doing, pulls him-seIf up :

What am IdoingT It's a miracle if you are not laughing at me -because I'm damning loquacity so eloquently that I've almest talkedyour ear off, and recommending silence to you by brealdng it myselfwith a great lot of talk (49).

He defends hirnseIf strenuously with elaborate excuses frorn thecharge of writing unkindly to hts friends; such was never his intention:

tuus, quid pio pectori tuo id [to write to Bernardl suggessU : benedictus Deusnoster, qui persuasit. See also ep. 390 (PL 182, 596 b c). - Ep. 96 (CPS,593) : Dolens doleo, quod urgente diei malitia, et nuntio },estinante, plenum af-{ectum exili cogor designare stilo et brevi chartula latam comoreherulere eha-rUatem. Note that affectus is paraIlel to eharitas here. - Ep. 88, 1 (CPS, 553) :Sed et nune quoque ita me novissimae tuae lteroe oeeupatissimum invenerw).t,ut ipsas etiam oceupat ionum eausas pro mei exeusatione longum fuerit mihiseribere tibi. Vix quippe illas tuas inter prandendum (nam illa hora mihi pri-mum reddUae sur} perlegere potui. Vix has meas quantulaseumque furtim, rap-tim, anticipatis horis, breviter succincieque rescripsi. Quarum quidem brel'i-ta/em an aequo animo feras, tu videris. - Ep. 389 (PL 182, 595) : Redolehantillae li tteme a/Fectum vestrum movebant meum. Dolebam, quia sicut afficiebar, nonvalebam I'escribere. Nempe multa diei malitia evoeabat. Convenerat enim mul-titudo magna [ere ex omni natione, quae sub caelo est. Ne oportebat omnibusresporulere : quia, peccatis meis exigentibus, in hoc natus sum in mundum, utmultis et multiplicibus sollieiludinibus conlundor, et urar. Hoc tantillum inte-rim scribo animae meae : sed eum aecepero tempus, ego aeeuratius dictabo~pistolam, quae lucidius aperiat diligentis affectum. - Ep. 390. 2 (PI. lR2,597 a] : Heu avellor, abripior! non lieet ultra. Auocat diei malitia, revoeat tnrbasupervenientium et epistolam poHus rumpunt, quam finiunt. Sed numquid quiafaciunt ut pauds seribam fac~re poterunt ut parum diligam? - Ep. 201 (PL182, 369 b) : Epistola quam misisti, affectum tuum redolet movet meum. Etdoleo quod prout moveor non possum rescribere. Nec immoror in excusandisexcusationibus, sciens quod seienti me loquor. Nosti, inquam, sub qua sarcinagemo : et gemi.tus meus a te non est absconditus. Tu vel'o pro schedulae brevitateaffectum non aestimes, quem nulla sui prolixitate explicare posset oratio. Ep -122(PL 182, 629 c - 630 a) : Non ignoro quidem quod in nostris litteris ad posmissis et brevitas et sicei tas soleat esse molesta. Sed brcvem me faeit multaoceupatio, et modica devotio siecum. Indulgete mihi; ct nunc urgente dieimalUia, ...

(49) Ep. 89. 3 (CPS, 565) : Sed quid ego faeio? Mirum si non rides, quodego, qui multiloquium tantopere damnare videor, in tam multa verba tam loqua-eiter iam progredior; et dum eupio tibi commendare silen/ium. contra silentiumper multiloquium pugno.

ST. BERNARD AND FRIENDSHIP 95Believe the word of your lover. never did anything arise in my

heart nor eome Irom my lips that could dlsplease you. The wholetrouble is that I have too much to do, so that when mv seeretariesdon't get my idea very weIl and make the style too eutting, I cantcheck to see if they have written what Itold them to write ... In thefuture. whatever they may write to others, I'Il go over the letters toyou, and put no trust save in my own eyes and ears (50).

Iv. Spiritual Presence and Mystical ExperienceDulcedo and Image

Spiritual PresenceBernard also, as we have seen, speaks of spiritual presence. It is

noticeabIe that. exactly the opposite to Anseim, he extols it over corpo-real presence when writing to those who are not really very elose ordear to hirn. This presence, he says to a nobleman who wishes to see htm,is indeed a praiseworthy good. yet not a perfect good. F or corporeal visionis brief, and we share it with the anirna]s. Therefore we should sigh afterthe joylu] vision of the eternal society, and press on in good worksthat we may attain it (51). One is suspicious of such littIe sermons,when one has seen how desperately he longs for his real friends. and howvividIy he expresses this longing.

Spiritual presence is sweet, although he aIways prefers the actuaIpresence of his friends : sweeter far it is to see and in thy presencerest . V/hen he writes that nothing can separate hirn frorn Peter theVenerable, that he is present with him as he goes to Rorne, Bernard isspeaking of a reallty that survives separation, a presence independent

(50) Ep. 387 (PL 182. 591 c d) : Haec dico, quia Nicolaus meus, imo ctvester, in spiritu vehementi commotus, commovit me, asserens se vidisse episto-lam nostram directam ad vos, in qua voces amarudinis claudebantur. Crediteamari, quia nec in corde meo ortum esi, nec ab ore meo exlortum est, quodaures vestrae Beatitudinis exasperaret. Multitudo negotiorum in culpo: est. quiadum scriptores nostri non bene retinent sensum nos trum ultra modum acuuntslilum suum, nec videre possum quae seribi praecepi . Parci te hac vice : quiaquidquid de aliis sit, oesiras videbo, et non credam nisi oculis et auribus meis.This casts a eertain ambiguity on aIl of Bernard's statements about friendship;are they his. or inserted by secretaries of more amiable disposition than thosementioned above? Probably the eonventionaI expressions eoncerning the mu-tual obligations of friendship are eommonplace and conventional for that rea-son. They are omitted from this study, in any ease. as they teIl nothing ofBernard. Speaking of his secretaries. Bernard writes to Pope Innnocent, after ex-pressing adesire to hear frorn hirn : Sed proh dolor! ud opus seroi vestri intota Clara-Valle scriptores non possunt reperire, satis dictum est a {ilio patri.

(SI) Ep. 409 (PL 182, 618 a b) : ... mihi quoque jucunda foret tua prae-sentia. Sed licet hoc in nos humanae pietatis bonum laudabile sit, non tamenp~rfectum. Nam haec corporalis quidem est visio, et brevis, et nobis cum caete-r [ : ~ ani~antibus communis. Magis ergo ud illam aeternae societatis jucundissamt e l VlSlOnemsuspirare debemus, ...

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

7/10

96 A. FISKE

of space and time, in fact the very union of the friends and the experienceof that union with all its intensity, sweetness and fire . For friendscannot exist without each other : What shall separate us T Nor theheight of the Alps nor the cold of the snow; nor the length of the jour-ney, now I am present ... and with hirn. Nowhere can he be without me .This presence depends on both friends. T0 Ermengarde, Iormer countessof Brittany, who had entered a monastery, he wrote : You must seethat you keep me with you; as for me, Ionfess that I am never withoutyou, and never leave you (52).

It is in the heart that a friend abides. T0 become a lrtend is to bereceived into the heart. It is in the lriend' s heart that Bernard rests, moresecurely and more sweetly than in hts own. When Oger' s letters cameto Bernard' s hands, they found Oger already in Bernard' s heart. The loveof his friend is written in his heart by the finger of God, imprinted on htsinner being by the Spirit of God (53).

There in the heart is the sweet memory - dulcis memoria - whichnever leaves htm, Ior it is the memory of love. Love itself brings htsfriend to him especially when he is praying: because his friend, livingor dead, is in the hand of God, nothing can take him away, for it is inGod, whom they have with them, that they are present together (5 ,1) .

(52) Ep, 277 (PL 182, 482 d - 483 a) : Quis nos separabit! Nee aItituJoAlpium. nee nivium frigora. nee Iongitudo itineris. Et nune praesens sum, inZitteris his assistens illi. Sine me poterit esse nusquam. - Ep. 116 (PL 182,263 b) : Tu ergo videris quomodo me tecum retinucris : ego ut verum {atear,nusqunm abs te absque te reeedo.

(53) Ep. 11, 2 (CPS, 179) : ... per quem factum esi ut in eordibus vestrisego reciperer. Ep. 53 (CrS, 351) : Tres in duobus eonspiciti s, quoniam obsqueme esse non possunt, in quorum iugiter pectoribus requiesco, et quidem securiusatque ~uavius quam in proprio. - Ep. 90, 1 (CPS, .567) : Cum tuae litterae inmanus nostras venerunt, te in corde nostro qui eas miseras, inr'enerunt. Hasquoque nostras nec me sine /e seribere certus sum, nec te sine me eon{ido leeturum. - Ep. 116 (PL 182, 263 a) : si legere posses in eorde meo, quod ibi deamore tuo, suo digito Deus scribere dignatus est! Cer te agnosceres quam nullalingua vel penna sufficiat exprimere quod in intimis mihi medullis Dei spiritusimprimere potuit.

(54) Ep. 144, 1 (PL 182, 300 b) : Minime quidem deserit me, quoeunqueiero, Julcis memoria vestri : ... - Ep. 143, 3 (PI 182, 300 a) : Ipsa [charitas]vos mihi inseparabiliter jungat, ipsa me vobis jugiter repraesentet, horis maximequibus oratis, ... - Ep. 390, 2 (PL 182, 597 a) : Actum excludunt a me nonaf/ectum. Ille semper tecum est, qui sui juris est; et teeum erit quamdiu {uel'il,... This is translated by James : lt can control my actions but not my heart.This is all yours to command as you wish for as long as Iam alive ... - Ep.143, 2 (PL 182, 299 c) : Nam quomodo ei praesens spirItu non sum, eum quoest mihi eor unum, ct anima una? Also ep. 65, 2 (CPS 391) : Meus ergo eratvivus, meus erit defunctus, meum in patria reeognoseam. Si quis est qui de!manu Dei possit emere, et a me illum separare valebit. - Ep. 143, 2 (PL 18~,299 bc) : Propterea bono animo simus, Deum haben/es nobiseum, in quo etvobis praesentes sumus, quantislibet terrarum spatiis divisi a uobis videamur.

ST. BERNARD AND FRIENDSHIP 97Mystical experience

The presence of one s friend is experienced within, It is the expe-rience of love; for not in extern al signs is love experienced. Bernard doesnot call this experience knowledge, but feeling, and he contrasts them :God lmours, I !eel that I love you. God knows, because He has given thelove, it is His working in the heart. T0 understand the strength of love.the power of friendship. one must have experienced them, feIt thern, notbeen ignorant of them. But this knowledge is obscure, shadowed, for thethoughts of the heart are hidden: one does not see, although one maytaste (55).

Speaking of the love of God. Bernard says that the soul learnsto believe in His love because it feels that it loves Hirn; this is a pledge,a proof. ol areturn ol love :

Already, 0 good Father, this worm, vtle as it is, trusts that itis loved, for it feels that it loves : indeed, because it feeTs it is loved,it is not ashamed to love in return ... No one doubts that he is loved,if he himself loves.

This is very like Anse1m' s conscius amor, although Ansclm did noternphasize the obscrurity of love-knowledge.

Some passages are almest Anselmian. Enter into your heart, andlook into mine, and grant me as much love for you as you feel to bein you for me. Bernard' s own conscience is the witness to him that heloves. So he teIls his dearest brethren to learn from themselves what hesuffers at their separation (56).

(55) Ep. 108. 4 (PL 182, 251 a) : Crede ergo experto, emde amanti : ...- Also Ep. 106.2 (CPS. 647). - Ep. 85,2 (CPS. 517) : Quod vero monimen-tum quod amoris experimentum a nobis requiris? Bernard. however, on the level(jf polittcal friendship, speak of experiencing the love of a friend in the helphe provieles. cf. ep. 54 (CPS. 353) : ut ... {amiliaris amieus. amieum vos ... insuo negotio experiatur, - Ep. 28, 2 (CPS, 261) : In his [his brethren] expcriemurquanta vobis de nobis eura sit. And, in fact, in the letter to William of St.-Thierry he gives as the only possible external proof of love, the help he hasalways given in time of need. - Ep, 85, 2 (CPS. 517-519) : 0 serutans renes.ct corda Deus! ... quod dil igam il lum ex dono tuo et suo merilo, tu scis, et egosentio : ... Tu. inquam, Domine. qui dedisti. scis quantum dedisti vel illi me,oVelmihi i llum amare. - Ep. 53 (CPS. 351) : Mentiri videor. sed ei qui amici-.tiaevim numquam sensit. qui virtutem eharitatis ignorat. qui non eredit muti-tudinis credentium fuisse eor unum. et animam unam. - Ep. 85. 3 (CPS, 519) :'" sent io quidem de munere tuo quod eum diligam; sed needum video inlumine tuo. si vel satis Jiligam. - Ep. 11, 8 (CPS. 195) : ... et sie gustato quamSuavis est Dominus ...

(56) Ep. 107. 7 (PL 182. 246 b, d) : Jam se. 0 bone Pater, vermis vilissimus'" tamen eon/idit amari. quoniam se sentil amare : imo quia se amari praescntit,non redamare confunditur. ... Nemo itaque se amari Jif{idat. qui jam amat.- Ep. 116 (PL 182, 263 a) : Intra ergo eor tuum, et inspice meum, et vellantum mihi tribue amoris erga te. quantum tibi erga me inesse senUs; ... -

1 , 1

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

8/10

98 A. FISKESt. Bernard. also like St. Anselm, although Iess frequently. ernploys.

the terms I am certain , I do not doubt . He is certain that hisfriend loves him: he does not doubt that he is loved even as he Ioves.Where there is any doubt. love is not sincere. He is certain, too, of thepresence of his friend with him, and that nothing can separate them,not even bodily absence or death itseIf. With some Iriends. however. he1001< s for proof. - not. he assures them, that he doubts. but lest heshould doubt; or again, not to remove doubt. but to give certitude,somewhat tenuous distinctions (57).

But chiefIy Bernard ernphasizes the darkness of this knowledge asfar as another is concerned. A man does know hirnself. Bernard is cer-tain that he knows himseIf better than anyone else can. What he saysof himseIf is from experience not from guess work . He knows thathe is not wh at others say, and can affirm this securely because he expe-riences it very surely (58).

No one lmows what is in a man but the spirit of the man hirnself.This sell-knowledge is, as it were, the refIection of God' s look into thesoul, under his tremendous glance ; it i s the souls eloseness to itseIf. the closer, the better known . Yet even he does not know hirnselfwholly. Only God beholds the heart. T 0 try to weigh and dtstingutshthe relative intensity of mutual love is therefore rash: one can hardly besure of oneself. still less of another. Perhaps. he says, it may be true thatyou love me more than I love YOU. but centainjy I am certain that youare not certain about H. This seems to contradict what Bernard as weIlas Anselm said of mutual consciousness of mutual love. Bernard hims elffeels that he loves, but has no idea how much he loves : 0 God ...that I love him by your gift and for his own merit, you know, and IEp. 33 (CPS. 291-293) : Si quidem de integritate fidei. credo vestrae coniessioni;{amae et opinioni. de sanctitale; de af/ectu. quem erga vos me habere protestalussum, propriae conscientiae. - Ep. 143, 1 (PL 182, 299) : Ex vobis perpenditequid patiar ego.

(57) Ep. 420 (pL 182. 626 c] : Certus sum enim quod me diligifis; ... -Ep. 143. 1 (PL 182. 299 a) : ... quod quidera et vos sentire pro me non ambi-guo; ... - Ep. 178. 1 (PL 182. 340 a) : Fidenter loquor. quia fideliter amo. Necenim sincerus est amor. ubi dubietatis scrupulus suspicionis faecem retinet. -Ep. 154 (PL 182. 313 c) : Certus sis. homo Dei. minime prorsus amiei fuisseincuriam. non pigritiam. non negl igent iam : ... - Ep. 90, 1 (CPS, 567) : Hasquoque nostras [litteras] nec me sine te scribere certus sumo nec te sine meconfido lecturum. - Certus is parallel here to con/ido. - Ep. 65, 2 (CPS. 391) :Cerlus sum quia nec locorum distantia. nec corporum vel mors vel absentiadisiungere polerit quos unus spir itus vegetat . una charitas l igat. - Ep. 160,(PL 182, 320 b) : Quod dico. non quia de sanctitate dilectionis vestrae dubitem.sed ne contingat ut dubilem. - Ep. 420 (PL 182. 626 c) : In amieitia veterinovum quaerimus argumenlum non quod dubietatem tollal. sed quod certitu-dinem faciat.

(58) Ep. 85. 1 (CPS. 515) : ... certe certus sumo cerIum non esse t ibi . -Ep. 18 (CPS. 219) : cerlissime seio ... - Ep. 11, 10 (CPS. '20 1) : . . . cerlusexperior ... - Ep, 87, 1 (CPS. 529) : Certum est quod eo ipse mihi nolior swnquam tibi.

ST. BERNARD AND FRIENDSHIP 99fee!; but how much I love, you know. I don't . Since he himseIf cannotknow it, he cannot express it, nor can his friend Imow it (59).

Even if a friend does know it, God lmows it better. He who knowsaIl our [oves, and who sends into us those that are good. He who aloneenters the depths of the human heart. Therefore it is God. the Spiritof Truth. who gives to the friends His testimony of which there is nodoubt but on ly certainty. the testimony of how sincerely they love andare loved. For he is the Spirit through whom that very love is pouredout in their hearts.

This, too, is the cause of love' s darkness; it is hidden like GodHirnself. deep in God' s own mystery. Moreover. it is measured by purityof heart. by perlection ; who can dare to elaim a perfect love, or eventhat he loves more than another does (60)7 There can be only the cer-tainty of love, that is a blind faith in love.

F aith is a term that has different meanings in Bernard' s letters.It has the usual meaning of faithful Irtend , with its impltcattonsof trust. The union of faith and love is also not new, as, for example. itis repeated three times in one sentence in a letter that could have beenwritten by anyone horn the ninth century on. But in his thought, faithand love are on two different planes. As we saw above, faith anddesire go together, expressing our relation to God in this life; they are absence . Understanding and love. the fruit of faith and desire, are

(59) Ep, 87. 1 (CPS. 529-531) : Tu enim vides in [acie, Deus autem incorde : sub cuius tremendo aspectu si sollicite me circumspieio, certum est quodeo ipse mihi nolior sum quam tibi, quo propinquior. Ideo magis credo mihide me videnti me, quam tibi opinanti de me quod non vides in me. - Ep. 85.1 (CPS, 515) : Si nemo seit quae sunt in homine, nisi spiritus hominis quiipse est; si sola in faeie videl homo, quia solus Deus intuetur cor, miror. necsafis mirari possum, quomodo quave ratione sie tuam atque meam ad invi.cemdilectionem pensare et distinguere potuisti. quatenus non solum de proprio. sadet de alieno senten/iam corde proferres ... Forte verum est quod dicis, ... sedcerte certus sumo certum non esse tibi. Also ep. 11. 10 (CPS, 201-203). -Ep. 85, 2 (CPS. 519) : [Deus] ... quod diligam illum eC\ ' duno tuo et suomerito, tu seis, et ego sentio : quatenus autem Jiligam. tu seis, ego neseio. -Ep. 106, 3 (CPS. 647) : ... quantum vero. nec nos dicere . nec vos seire potesfis.

(60) Ep. 271 (PL 182. 475) : Seitis quia diligo uos : sed quantum. novitDeus melior quam uos. - Ep. 80 (CPS. 495) : ... novit a/fectuum Deus omniumcognitor. bonorum immissor. - Ep. 382, 1 (PL 182, 585 b) : ... quantum diligam.ipse nouit, qui plus profunditatem humani cordis ingreditur. - Ep. 362 (PL182, 563 ab) : ... quoniam quidem utrique nostrum indubUabile nisi fallor.testimonium perhibet Spiritus verilalis. quam sincere et diligamus vos et dili-gamur a vobis.; ille. inquam. Spiritus. per quem el diffunditur charitas ista incorrlibus nostris. _ Ep. 85, 3 (CPS. 519) : Neque enim seio si iam pervenerimud illam. qua nemo maiorem habeI. dilectionem. ut animam suam ponat qui.sP:o amicis suis. Nam quis gloriabitur castum se habere cor. nedum perfectus? -Ep. 116 (PL 182, 263 a) : ... neo si nos quidem minus. te vero amplius. amarePTaesumpseris. eo te nobis praeferre puteris. quo et uincere nos charitate putaveris.( 0 Countess Ennengard).

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

9/10

100 A. FISKEtheir eonsummation; they are presenee . The eyes of faith expressa paradox in his thought. for faith is not seeing . Only the one wholoves, knows, i.e. sees . wh ether it be God, who alone knows ouelove beeause He alone gives it, or man, who knows, somewhat, hts ownlove. Another ean only believe in the dark - believe in one who loveshirn - the one whom he loves must be his eyes . This is the onething we can really know, the one in whom we believe : I know inwhom I believe and I am sure; I know because you love me not in wordand in tongue but in deed and in truth (61).

The experience that gives this certainty is as intense as aburn. Loveis a fire that the words of Guigo the Carthusian burn into Bernard' sbreast, making hls heart grow hot within hirn, as though Irom the firethat the Lord has cast on the earth. These words are sparks from the firethat burns in the Carthusian' s meditations, so that his very words areburning and kindling. The context indicates that these words are ofthe love of Guigo for Bernard, - it is like the fire of the Lord, it is as ifthe words were God' s. The friendship of Bernard and WiIIiam of St.Thierry is also a burning fire of love. whose intensity could be gaged onlyin the light of divine truth. For Bernard does not ever separate friend-ship love lrom the love of God. When, even in an earthly, worldlyheart there can be enkindled some tiny spark, it is a heavenly love, anda divine gift (62).

At times he speaks of the fire of lriendshtp as one that can growcold, even die out, - If any littIe spark of our old love still lives inyou . .. He even writes once, to Peter the Venerable, that their friendship

(61) Fa i t h : ep. 7, 20 (CPS. 159) : eum omni fidueia ... ; ep. 11, 2(CPS, 177); - ep. 4, 3 (CPS, 93) : ... in fine et in fide tibi pollieeor....Ep. 435 (PL 182, 636 a] : Frigeseente charitate, pauei hodie inveniunlur fideles.et quia omne eharum preliosum, fidelitas et amor domini N. qui fidelissime vestranegolia apud nos gessit. aretioribus vineulis gratiae e( benevolentiae debetastringi. Prosit autem ei, quoniam nos ipsum ... fidelen virum spirituali eharitatediligimus. (to the Pope). - Ep, 18, 2 (CPS. 223) : Si enim adhue absenlesinitiat fides et desiderium. praesentes prolecto eonsummat intellectus et amor.... Intelleetus igitur est [ructus fidei. periecia eharitas desiderii. - Ep. 383 (PL182, 587 a] : fides oeulata. - Ep. 387 (PL 182, 591 c) : eredite amanti. -Ep. 361 (PL 182. 562 c) : ... hoc didiei ... a filus meis... quarum. verbis credo.sieut erederem oculie meis. - Ep. 384 (pL 182, 587 b) : Seio eui credult, eteertus. sum : seiDquia diligitis nos. non verbo et lingua, sed opere et veritate.(62) Ep. 11, 1 (CPS. 173-175) : Legi eas [litteras], et quas volvebam inore IUteras. scintillas sentiebam in peetore : quibus et eonealuit cor meum intrame, tamquam ex illo igne, quem Dominus misU in terram. 0 quantus in illismeditationibus exardeseit ignis, e quibus huiusmodi evolant scintillae! Vestrailla sueeensa et sueeendens salutatio sie mihi. ut verum fatear, aeeepta fuit,et est quasi non ab homine. sed eertissime ab illo qui mandat salutes Iaeob,deseendere videretur. Cf. ep. 389 (PL 182, 595 cl. - Ep. 85. 2 (CPS. 519) :... nisi forte qui iam in lumine tuo videat lumen suum. id est, in lumine tuaeverUatis agnoseat quanta ardeat igne eharitatis? - Ep. 120 (PL 182. 265 b) :minima scintiIIu la . ccelestis amor. divinum munus.

ST. BERNARD AND FRIENDSHIP 101has grown cold, and that he rejoices it is to be again enkindled (63).Bernard remains a realist.Dulcedo

Sweetness. l ike presence, is of the very nature of friendship. A friend' swords emanate sweetness, and great sweetness, the friend hirns e lf ismost sweet; he prevents Bernard with blessings of sweetness. His esteem isa sweet cup that Bernard would love to drink, if he deserved it. And thevery thought of him is a most sweet memory.Other similar words express the same quality : gladness, glory. joy,delight. Serenity and tranquill tty give the tonaltry of this sweetness (64).

Part of the sweetness of friendship for Bernard seems to have beenthe pleasentries exchanged. Are you joking? ... dorit make fun of me .Bernard likes Peter' s way of joking, however, arid, in return, send hirnpuns on beatitude. T0 another friend he writes :

I am sending you a boy to eat your bread and test your avarice.If tbis makes you sad, don't groan, he really has a smaH appetite,and wants li tt le. I will be gratefuI to you if he comes back fatter inlearning than in body (65).----(63) Ep. 415 (PL 182. 623 c] : Si qua nostri antiqui amoris adhuc in te

scintilla vivit. - Ep. 228 (PL 182. 397 ab) : Gaudeo quod recaluistis priscaeamicitiae recordari, ... Si forte intepueram, ut arguitis, haud dubium quin oelo-eUer recolescam, fotus vestrae viseeribus eharitatis.

(64) Ep, 389 (PL 182, 595 b) : Legi et relegi dulcedinem. et magnam dul-cedtnem, quae de vestris litteris emanabat. - Ep. 75 (CPS, 451) : dulcissimoamico; also ep. 406 (PL 182, 616 b); - ep. 4, 1 (CPS, 87) : dulcissimum caput.- Ep. 148 (PL 182, 305 d) : ... laetatus sum ... quod tantillum videlicet tantusin benedictionibus dulcedinis praevenire curastis. - Ep. 265 (PL 182, 470 b) :... dulcem ... bucellam ... -.

Dulcissima memoria : ep. 86. 3 (CPS, 557); - ep. 104, 1 (CPS, 631);- ep. 105 (CPS, 639); - ep. 144, 1 (PL 182, 300 b); - ep. 266 (PL 182.471 c): etc. Memory can also be sad : ep. 415 (PL 182, 623 b); a sword in hisheart, ep. 108, 4 (pL 182, 251 a] .

Laet it ia : ep. 1, 1 (CPS p. 3).Gloria, gloriari, gaudium. del iciae : ep. 11, 2 (CPS, 179) : Haee iam gloria

mea, hoc gaudium meum, hae deliciae cordis mei, ... - Ep. 147, 1 (PL 182.304 c) : three times he teIls Peter the Venerable that he glories in hirn : Enteneo unde glorier ... litteras tuas... Gloriar quod habeas me ... in memoria'" in gratia ... Glorior privilegio amoris tui, ... Also Refectus sum de abun-dantia suavitatis pectoris tui.

Serenitas : Ep. 397, 1 (PL 182, 606 b), : ... tantae serenitatis participium.- Ep. 204 (PL 182, 372 a) : ... ipsa tamen serenissima recordatio tui... in ealibenter immorer et suaviter requiescam. Cf. also ep. 65, 2 (CPS. 389) : Tune depurissimo placidi pectoris fonte talium credo limpidissimi eogitationurp rivuliebullierunt ...

(65) Ep. 228 (PL 182, 396 c) : l tane jocar i l ibet? . .. sed si ita luditis utnon illudatis. - Ep. 265 (PL 182, 470 b), - puns; ep. 402 (PL 182. 614 b)to Baldwin about a scholar.

8/2/2019 Fiske, St Bernard of Clairvaux and Friendship, Part 2

10/10

A. FISKE02 ST. BERNARD AND FRIENDSHIP 103The Image

Behind aII that Bernard thinb of the love of friendship, although notoften made explictt, is the doctrine of the image. His concept of personderives horn this doctrine. The ascent of love from the fIesh to the spirit.horn the animal to the spiritual. is an accent also of image-likeness. It isfirst necessary to bear the image of the earthly, and then of the heavenly.The heavenly image is in the soul, which moves, rules, gives life; henceit comes horn above, marked with the image of a higher nature (66). But thesoul that is held by love of the world and of the fIesh - that which ismoved. is ruled, receives life, and is earth from earth, - bears the imageof the earthly man. lying prostrate in earthly things, thmking nothing ofheavenly things. Man must therefore be transformed into the likenessof the Father in heaven with whom there is no alteration nor shadowof change :

he would receive that Iikeness which as yet he has failed to receive hornChrist (68).

Moreover. the image-concept i.s the ultimate basis of aII we have scenabove of the union of Iriends, their mutual presence to each other. Andthe last text given above explains, perhaps, why presence meant so rauchto Bernard. His friend is to hirn a visible presence of God. a humanmanifestation of what Is hidden in mystery. But certatnly the friend him-seH does not evaporate before the mystery he reveals, he is essential to itas its epiphany, as in turn it is the basis of his dignity as a person : he isthe very face of glory and will be so forever.St. Bernard. then makes friendship a form of the spiritual life. itsplatonistic elements transfused with affective mysticism. But Bernard istoo complex and too great to warrant a claim to give here a definitiveinterpretation of his concept of friendship. The fact that he did valuefriendship. however, is unmistakab]e and significant, and so too the factthat to hirn friendship can be caritas without losing any of its humanparticularity and openness to joy arid pain, just as the majesty of hisdoctrine of the Incarnate Word takes away nothing of his render loveof the dulcis [esu. In this reconciliatton of opposites he is arealist.

A. Fiske

May you, my brethren, be transformed into that same Image hornglory to glory, as by the Spirit of the Lord.

Evil is false love. dissimilitude. separation; love. true love. is likencss.which is uriion, vision, by which each knows the other in himseIf :

When. then iniquity hast been removed. which forms that unlike-ness which is in part. there will be union of sptrit, mutual vislon,mutual love.

It is of God that Bernard is speaking, and of achaste and con-summared love that is itseIf Iull lmowledge, manifest vision, lasting tmion,undivided society. perfect likeness. Love is the vision, love is the likeness(67).

The same terms are used of love of man. In a letter to Peter theVenerable. Bernard calls his love for Peter an image impressed on hisinterior being by the Spirit. Again. Peter is to hirn an exemplar, a mirror:if he could but contemplate hirn, a mirror refIecting aII holmess. he wouIdbecome like hirn. And because he could 1 001 < on him , not. as we mustnow look on Christ. in the darkness of faith. but with a seeing faith ,

(66) Ep. 11. 8 (CPS. 195) : ... quia non prius quod spirituale, sed quodanimale, deinde quod spirituale; et prius necesse est por/emus imaginem terrestris,deinde ccelestis. - Ep. 440 (PL 182. 637 b) . : Non est aequum profecto aequediligi quod movetur, et quod movet; quod regitur, et quod regit; quod vivificatur.eL quod vivificat; quod denique de terra et terra est, et quod desursum venitnalurae superioris insignitum imagine.

(67) Ep. 107. 6 (PL 182, 245 c) : ... ponamus hominem in saeculo, saeculiadhuc et suae carnis amore retentum. et, cum terrestris hominis imaginem portet.incubantem terrenis. nil de ccelestibus cogitantem. - Ep. 109.2 (PL 182, 252 b) :Vos quoque, fratres. in eamdem imaginem transformamini a claritate in clari-tatem, tamquam a Domini Spiritu ... - Serm. in Cant. 82. 8 (PL 183, 1181 b) :Facta igitur de medio iniquitate, quae eam quae ex parte est dissimilitudinemfacit, erit unio spiritus, erit mutua visio, mutuaque dilectio. On Bernard's doctrine

of the regio dissimilitudinis, see Etienne Gi l s on, Regio de Platon C i SaintBemard de Clairvaux. Mediaeval Studies 9. 1947. 108-130. - Serm. in Cant.82. 8 (PL 183, 1181 b) : ... erit ad alterutrum casta. et consummata dilectio.agnitio plena, visio maniiesta, conjunct io [irma. societas indiuidua, similitudoperfec ta. - Ibid. (1181 a) : Charitas dIa uisio, illa similitudo est. Gilson pointsout the dependence here of Bernard on St. Gregory the Great, and the depen-dence of both on Ioan. 4, 7-8 (G i Iso n, Theol. Myst. de St. Bernard, 172.n. 2).

(68) CL ep. 111, 3 (PL 182, 255 c),; - ep, 204 (312 b). - ep. 324 (539ab). - Ep. 387 (PL 182. 591 b) : ... quid in corde mev de amore vestro digilusDei scripserit. quid meis impresserit medul lis . - Ep. 265 (PL 182. 470 c) :Non. inquam, fruslra conspicerem virtutis exemplar. disciplinae summam. spe-culum sanctitatis : quodque minus adhuc a Chrislo didicisse me fateor. nonincassum fide oculata perciperem. quam sis et tu mitis. et humilis corde.

, j