Bernard of Clairvaux, Letters

1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because 87I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense—or I might say that all such—trust the judgment of another person rather than their own in doubtful cases, and that those who have a clear judgment in the affairs of others, however obscure, frequently hesitate and are undecided about their own, I depart from my first resolution, not, I hope, without reason, and without prejudice to any wiser opinion explain to you simply how the matter appears to me. You have signified to me, if I do not mistake, by the pious Abbot Ursus of S. Denis, that you have it in contemplation to desert your country and the monastery over which, by the Providence of God, you are head, to undertake a pilgrimage to Jerusalem, to occupy yourself henceforth only with God and the salvation of your own soul. Perhaps, if you aspire unto perfection, it may be expedient for you to leave your country, when God says, Go forth from thy country and from thy kindred (Gen. xii. 1). But I do not see at all on what ground you ought to risk, by your departure, the safety of the souls entrusted to you. For is it pleasant to enjoy liberty after having laid down your burden? But charity does not seek her own interests. Perhaps the wish for quiet and rest attracts you? But it is obtained at the price of the peace of others. Freely will I do without the enjoyment of any desire, even a spiritual one, 88which cannot be obtained except at the price of a scandal. For where there is scandal, there, without doubt, is loss of charity: and where there is loss of charity, surely no spiritual advantage can be hoped for. Finally, if it is permitted to any one to prefer his own quiet to the common good, who is there that can say with truth: For me to live is Christ, and to die is gain (Phil. i. 21)? And where will that principle be which the Apostle declares: No one lives to himself, and no one dies to himself (Rom. xiv. 7); and, Not seeking mine own profit, but the profit of many (1 Cor. x. 33); and, That he who lives should not any longer live unto himself, but unto Him who died for all (2 Cor. v. 15)?

2. But you will say: Whence comes my great desire, if it is not from God? With your permission I will say what I think. Stolen waters are sweet (Prov. ix. 17); and for whosoever knows the devices of the devil, it is not doubtful that the angel of darkness is able to change himself into an angel of light, and to pour upon the thirsting soul those waters of which the sweetness is more bitter than wormwood. In truth, what other can be the suggester of scandals, the author of dissension, the troubler of unity and peace, except the devil, the adversary of truth, the envier of charity, the ancient foe of the human race, and the enemy of the Cross of Christ? If death entered into the world through his envy, even so now he is jealous of whatever good he sees you doing; and since he is a liar from the beginning, he falsely promises now better things which he 89does not see. For when did the Truth oppose that most faithful saying, Art thou bound unto a wife? seek not to be loosed (1 Cor. vii. 27). Or when did charity urge to scandal, who at the scandals of all shows herself burning with regret? He, then, the most wicked one, opposed to charity by envy, and to truth by falsehood, mixing falsehood and gall with the true honey, promises doubtful things as certain, and gives out that true things are false, not that he may give you what you vainly hope for, but that he may take away what you are profitably holding now. He prowls around and seeks how he may take away from the flock the care of the pastor, to make a prey of it when there is none to defend it from his attacks; and, besides this, to bring down upon the pastor that terrible rebuke, Woe to him by whom scandal cometh (S. Matt. xviii. 7). But I have full confidence in the wisdom given to you by God, that by no cunning devices of the wicked one you will be seduced or made to renounce certain good, and for the hope of uncertain advantage to incur certain evil.