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Chapter 13SermC.1.13

Sermo 13

Christ the Source of Every Gift

Bernard teaches that Christ is the single source of all virtues, talents, wisdom, and knowledge, from which every good gift flows.

The source of all springs and rivers, of every sea, of virtues and of knowledges, is the Lord Jesus Christ.1 For who is the Lord of virtues, if not he himself is the king of glory? But also, according to the song of Anna, the very same one is God of knowledges and Lord.✦2 Continence of the flesh, diligence of heart, uprightness of will — these flow from that spring.3 And not only that, but if anyone is gifted by talent, if anyone excels in eloquence, if anyone is pleasing in manners — it comes from there.4 From there come knowledges, from there the discourse of wisdom. For the treasures of wisdom and of knowledge — all of them are hidden there.✦5 What?

Returning Grace to Its Fountain

Spiritual streams of gratitude must flow back to their source in God through constant thanksgiving, so grace may be poured out more abundantly.

Pure counsels, just judgments, holy desires — aren't these the streams that flow from that fountain? If the masses of water, through hidden and underground channels, constantly return to the deep, so that from there they may once more burst forth — steady and tireless in their service — for our sight and use, why shouldn't the spiritual streams likewise be restored to their own source, without fail and without interruption, so that they never stop watering the fields of our minds? The rivers of grace return to the place from which they came, so that they may flow again. Let the heavenly current be sent back to its source, so that it may be poured out more abundantly on the earth. How, you ask? As the Apostle says: Give thanks in everything.✦ Whatever wisdom you trust yourself to have, whatever strength, credit it to God's power and to God's wisdom in Christ.

The Pharisee's Hollow Thanksgiving

Even the Pharisee gives thanks, yet his thanksgiving is empty because pride swells in his heart and he claims for himself what he received from God.

And who, you say, is so irrational as to presume from any other source? Clearly no one — even the Pharisee gives thanks, yet his righteousness has no praise from God. For that practice of thanksgiving, if you recall the Gospel carefully, does not make him more pleasing to God. Why not? Because whatever sounds devout on the lips is not enough to excuse the swelling of the heart before him who knows the depths from afar. God, O Pharisee, is not mocked. Do you think you have something you did not receive? Nothing, you say; and so I give thanks to the giver.

Nothing of Our Own

Since we possess nothing that was not received, claiming any merit for ourselves defrauds God of His glory and contradicts the angelic hymn that reserves all honor for God.

If you have nothing at all of your own, then no merit went before you to deserve receiving the very things you boast about. And if you do admit this, then in the first place you're puffing yourself up pointlessly against the tax collector, who doesn't have what you have simply because he didn't receive it as you did. Then see to it that you don't fail to return his gifts fully to God, and turning something of his glory and honor to yourself, find yourself rightly accused of fraud — and of defrauding God. Because if you were to claim for yourself any credit for the things you brag about, I'd believe you were deceiving yourself rather than intending to cheat God, and I'd correct the error. But as it is, because by giving thanks you show that you attribute nothing to yourself but recognize wisely that your merits are God's gifts, certainly by looking down on others you reveal what you are in your heart — and having said it in your heart, you lend your tongue to falsehood with the one, while with the other you seize what belongs to truth's glory. After all, you wouldn't judge the tax collector to be beneath you if you didn't consider yourself deserving of honor above him. But what do you say back to the Apostle when he lays it down and tells you: Honor and glory belong to God alone? What do you say to the angel who draws the line and teaches what is pleasing for God to keep for himself, and what he deigns to share with human beings?

False Thanksgiving in the Wicked

Many give thanks with their lips while rejoicing in evil deeds—thieves, murderers, and adulterers all praise God for the success of their crimes.

For: 'Glory,' it says, 'to God in the highest, and on earth peace to men of good will.'✦ Do you see the Pharisee giving thanks — honoring God indeed with his lips, but with the thought of his heart honoring himself? So it is worth noting that with a certain habit more than with any feeling or affection, many people sound out thanksgiving with their mouths, to the point that even the most wicked men are accustomed to give thanks to God for every crime and wicked deed of theirs, because things have turned out well and prosperously for them — at least as they themselves see it — in satisfying their perverse desires. You might hear, for example, a thief — when he's hauled back the bundle of stolen goods from his wicked scheme, desired so wrongly — shouting aloud in triumph and saying: 'Thanks to God! I haven't kept vigil in vain; I haven't lost my night's work!' In the same way, someone who's killed a man — surely he too boasts and gives thanks because he's prevailed against his rival or taken revenge on his enemy? And yet the adulterer, exulting with joy, breaks out into praises of God because he's at last obtained the intercourse he had long desired.

Pure and Chaste Thanksgiving

Acceptable thanksgiving must be both chaste—free from boasting about evil—and pure—free from hypocrisy, flowing from genuine humility that hides its own holiness.

So not every giving of thanks is acceptable to God—only what comes from a chaste and pure simplicity of heart. I'd call it chaste precisely because there are people who even boast about their evil deeds and give thanks to God, as if God rejoiced in their wickedness and exulted in the worst things.6 The one who is like this will hear: 'You thought wrongly that I would be like you; I will accuse you and set myself against your face.'✦7 I added 'pure' on account of those hypocrites who indeed honor God with their own good things—but only in word; they keep in their hearts what they offered with their lips, and since they act deceitfully in God's sight, their wickedness is found leading to hatred.8 Some wickedly turn their own evil over to God; others fraudulently turn God's good things back to themselves.9 The first kind is so foolish, so worldly, and in a certain way even bestial, that I don't need to warn you about it. The second, however, tends to lie in wait especially for devout and spiritual people. It is a great and rare virtue—that though you do great things, you do not think yourself great, and though your holiness is visible to all, you alone know how to hide it.10 To appear admirable yet consider yourself contemptible—I judge this to be more wondrous still than the virtues themselves.

The Faithful Servant Channels Glory

A true servant lets all glory pass through without grasping it, shaking free of every bribe so that light shines not for self but for the Father in heaven.

You are truly a faithful servant if, when great glory comes to the Lord through you — even if it doesn't originate from you but only passes through you — nothing sticks to your hands. Then, as the prophet says, you cast out greed born of deceit, and you shake your hands free of every bribe.✦ Then, by the Lord's command, your light shines before others — not to glorify you, but to glorify your Father who is in heaven. But you are also an imitator of Paul and of the faithful preachers — those who don't preach themselves, and who don't seek their own interests either, but the interests of Jesus Christ.✦ And so you will hear the words: 'Well done, good and faithful servant, because you have been faithful over a little, I will set you over much.'

Joseph's Reverent Restraint

Like Joseph, who refused to touch what belonged to his lord, the wise servant reverently keeps hands off the glory God reserves for Himself.

When Joseph realized that the house and all the goods of his lord, the Egyptian, had been entrusted to him, he didn't overlook the lady, who had been excepted; and for this reason he didn't consent to touch her. There is not, he says, any of all the goods of my lord that is not in my power, or that he hasn't handed over to me, except you, who are his wife. He knew that the woman was the glory of her husband, and he judged it unjust, in turn, to make inglorious the one who had made himself glorious. The man of God, wise with prudence, noticed that a husband jealously guards his wife's glory as his own, and that he had kept it to be preserved for himself, not entrusted it to another; and he didn't presume to extend his hand to what wasn't permitted. What then? Man is jealous for his own glory, and dares to wish to defraud God of his, as though God weren't jealous? But hear what he says: My glory, he says, I will not give to another. What then will you give, Lord? What will you give us?

Peace Enough

God gives peace, not glory, and the soul that is content with peace renounces glory entirely, finding reconciliation with God and with itself.

Peace, he says, I give you; my peace I leave with you. It's enough for me: I gladly receive what you let go of, and I let go of what you hold on to. So it pleases me; so I'm convinced it serves my true interest. I renounce glory entirely, so that if I should ever seize what isn't granted to me, I don't deservedly lose both what's seized and what's offered. I want peace, I long for peace, and nothing more. Whoever peace isn't enough for — you aren't enough for them. For you are our peace, who made both into one. This is what I need, this is enough: to be reconciled to you, to be reconciled to myself.

Guarding Peace, Reserving Glory

Since opposition to God makes the soul a burden to itself, the redeemed soul vows never to trespass against God's glory nor be ungrateful for the gift of peace.

For from the moment you set me in opposition to you, I have become a burden even to myself. I'm on my guard: I won't be ungrateful for the gift of peace you've given, nor a sacrilegious trespasser against your glory.11 To you, Lord — to you let your glory remain undiminished; as for me, it's well with me if I have peace.

Glory Belongs to God Alone

Scripture shows that even the greatest victors—David, Joshua, Judith, Samson, Maccabeus—enjoyed peace but shared their glory with no one, how much less then should the Creator share His.

With Goliath laid low, the people rejoiced that peace was restored, but David alone stood out as glorious. Joshua, Jephthah, Gideon, Samson, and Judith too, although a woman, gloriously triumphed over their enemies in their own days; but while the rest enjoyed peace with joy, no one shared glory with them. Judas Maccabeus, himself renowned for many victories too, often granted peace to the exulting people by fighting bravely — but did he ever share his glory with anyone? Finally, it came about, he says, not glory, but great joy among the people (1 Maccabees 4:58). What have all these done less than the Creator of all, that he too should not glory uniquely? He alone created all things, he alone triumphed over the enemy, he alone freed the captives — and he will have a companion in glory? And my arm, he says, helped me; likewise: I trod the winepress alone, and from the nations there was no man with me.✦

Channels, Not Fountains

We are but walls through which light passes, clouds that bear rain, channels that carry streams—boasting of glory is as absurd as a tool exalting itself against its user.

What good is a victory to me if I wasn't even in the battle? Most shamelessly I claim for myself either glory without victory, or victory without a fight. But receive, O mountains, peace for the people; receive peace for yourselves, not glory, keeping it for yourselves alone, you who alone both fought and conquered. So, I pray, so be it: Glory to God in the highest, and on earth peace to men of good will.✦ But truly, this is not of good will, but clearly of a most wicked will: one who is by no means content with peace, with a proud eye and an insatiable heart, restless, pants after the glory of God, neither therefore keeping peace, nor grasping glory. Who would believe a wall, if it should say that it was giving birth to a ray of light, which it admits through a window? Or if clouds should boast that they have produced rains, who would not laugh at them? It is perfectly clear to me: streams of waters are not led forth from channels, nor words of wisdom from lips or teeth, even if the meaning does not reach beyond the bodily.12

Praising God in His Saints

When we admire the saints, we must praise God who works in them, for the axe cannot boast against the one who wields it, and whoever boasts should boast only in the Lord.

If I truly consider anything in the saints worthy of praise or admiration, examining it in the clear light of truth, I certainly find that one thing appears praiseworthy or wonderful, and another thing actually is. And I praise God in his saints, whether it's Elisha or that great Elijah, surely the raisers of the dead.✦ They themselves, indeed, not by their own authority but by their ministry, outwardly show us new and unfamiliar things; but God, remaining within them, himself does the works. Invisible and inaccessible in himself, in his own he is visible and wonderful, and he alone is wonderful, who alone does wonderful things.✦ The pen's glory doesn't make the painting or the writing praiseworthy; nor does the tongue's or lips' glory make the speech good. It is time for the prophet to speak as well.✦ Will the axe boast against the one who cuts with it? he says.✦ Or the saw exalt itself against the one by whom it is drawn?✦ Just as if a rod were raised against the one lifting it, and a staff—which is, after all, just wood—exalted itself; so against the Lord is everyone who boasts, unless they boast in the Lord.✦

Glorying in the Lord

True glory is the testimony of a conscience that refers all to the Creator, a rare and anxious-free glorying in God alone that only the perfect attain.

If there is any glory to be had, Paul taught me where it's found and in what it consists. "This is our glory," he says, "the testimony of our conscience." I glory without anxiety, if my conscience bears me witness concerning the glory of the Creator — I'm not claiming anything as my own. I'm truly without anxiety, because now I'm not glorying against the Lord, but in the Lord. This kind of glorying isn't merely permitted us — it's actually urged on us, when the word says: "Seek glory from one another, but you refuse to seek the glory that comes from God alone." In truth, to glory in God alone comes from God alone. And this is no ordinary glory — it's so true, because it comes from truth itself, and so rare in truth, that scarcely any, even among the few who are perfect, glory in it perfectly. Let them go, then — those vain, deceitful sons of men — let them go and deceive themselves, trading vanity for nothing. For the wise person who seeks glory will test his own work and carefully examine it in the light of truth, and so he'll have glory within himself — not in someone else's praise.

Entrusting Our Glory to God

The wise person refuses to place glory in human praise but entrusts it entirely to God, who faithfully keeps and restores our deposit, while earthly wisdom brings confusion.

I'm a fool if I've put my glory in the little box of your lips, and then had to beg it from you when I wanted to have it. Isn't it plainly in your power to approve or disapprove of me, just as you wish? But I hold back, and he himself keeps what is mine more faithfully for me. Indeed, I don't even trust it to myself — I place it with him instead, to be kept safe, since he has the power to guard my deposit until that day, watchful in protecting it and faithful in restoring it. Praise from God will then be secure for each one — for those alone who have despised human praise. For the glory of those who are wise in earthly things brings them confusion, as David also says: 'Those who please men are confused, because God has despised them.'

Dust Seeks No Praise

Foul dust has no claim to glory; sanctification, wonders, eloquence, and even the tongue itself are all gifts on loan from Christ, entrusted like a talent to be used for the giver's praise.

Brothers, if you know this, none of you should want to be praised in this life; because whatever favor you seize here that you haven't referred back to God, you're stealing from him. To you, then — whence comes glory to you, foul dust — to you, whence? For holiness of life? But it is the Spirit who sanctifies — the Spirit, I mean, not yours, but God's. Even if you shine with wonders and signs, they are done in your hand, but by God's power. Is popular favor flattering you because you've spoken a good word, and perhaps spoken it well? But Christ gave both speech and wisdom. What is your tongue, after all, but the reed of a scribe?

The Talent of Grace

Grace is a talent entrusted to be worked for fruit; faithful devotion—not pretense, custom, or mere emotion—must direct all praise to the Author and Giver as we walk in the light of God's countenance.

And you received this itself on loan. The talent was entrusted to you, to be demanded back with interest. If you are found active in working, faithful in producing fruit, you will receive your reward for your labor. If it falls short, the talent will be taken from you, and yet the profit will still be demanded, and you will be called a worthless and lazy servant. Therefore, let all praise regarding the good things of the many-formed grace appearing in you be referred to him — to the author and giver, surely, of all that is praiseworthy — and that not pretentiously, as by hypocrites, nor from mere custom, as by worldly people, nor even out of beasts of burden that are yoked to carry loads, but as is fitting for the saints: with faithful devotion, earnest devotion, glad gladness, but not reckless abandon. Therefore, offering the sacrifice of praise and paying our vows day after day, let us take care, with all attentiveness, to join mind to purpose, affection to mind, joy to affection, seriousness to joy, humility to seriousness, and freedom to humility. By this path, let us sometimes step forward with the free strides of a purified mind, and let us rise above, through certain unusual spiritual affections, into jubilant delights, in the light of God, in sweetness, in the Holy Spirit — proving ourselves to be among those whom the prophet looked upon when he said: Lord, they will walk in the light of your countenance, and they will exult in your name all the day, and in your righteousness they will be exalted.✦

The Bride's Fragrant Gift

Turning to the Song of Songs, Bernard notes that the bride's breasts were commended for the sweetness of their ointments, which she rightly acknowledges as the bridegroom's gift, not her own merit.

But perhaps someone will say to me, "You give good advice, but it would be better if you said things that suited your own purpose." Wait a little; I haven't forgotten. Isn't it right at hand to discuss what is said: "Your name is oil poured out"?✦ This is the task, this is the labor. And you'll see whether the things we've put forward were necessary. Now, as for what concerns me—since it isn't foreign to this—pay attention for a moment. Don't you remember that in the bride's breasts, the ultimate thing commended was the sweetness of the ointments?✦ What could be more fitting, then, than for the bride to acknowledge that same fragrance as a gift from the bridegroom, so she isn't thought to be claiming it for herself?

Ascribed to the Bridegroom's Oil

The bride confesses that the fragrance of her breasts comes not from her own study or merit but from the poured-out oil of the Bridegroom's name.

You can see clearly to what sense all the things we have set forth are subservient. Because my breasts, she says, smell so fragrant and are so pleasing, I ascribe that neither to my studies nor to my merits, but I attribute it to your generosity, O Bridegroom — from the oil, surely, of your poured-out name. This is according to the sequence of the letter.

Not to Us, Lord

Following the bride's example, we too must say 'Not to us, Lord, but to your name give glory,' with heart and truth, that we may confess God's holy name and glory in His praise forever.

And yet the explanation of that very chapter, on the occasion of which we have drawn out the present sermon to such length over the most wicked vice of ingratitude, calls for a different passage of time and a different beginning to the sermon. For now, let this one admonition be enough for you: if the bride herself, at any rate, does not dare to claim anything for herself regarding every virtue or grace she possesses — much less, then, should we young women, perhaps, who are what we are? Let us say then, we too, as we pursue the bride's footsteps, let us say: Not to us, Lord, not to us, but to your name give glory.✦ Let us say so not only with word and tongue, but with work and truth, lest perhaps — and this I fear greatly — it also be said of us: Because they loved him with their mouth and lied to him with their tongue, but their heart was not steadfast with him, nor were they faithful in his covenant.✦ Let us say therefore, crying out more from the depths of the heart than from the lips of the mouth: Save us, Lord our God, and gather us from the nations, so that we may confess your holy name, not our own, and so that we may glory in praise that is not our own but yours, forever and ever. Amen.

Read the original Latin

Origo fontium et fluminum omnium mare est: virtutum et scientiarum, Dominus Iesus Christus. Quis enim Dominus virtutum, nisi ipse est rex gloriae? Sed et iuxta Annae canticum, idem ipse Deus scientiarum Dominus est. Continentia carnis, cordis industria, voluntatis rectitudo, ex illo fonte manant. Non solum autem, sed et si quis callet ingenio, si quis nitet eloquio, si quis moribus placet, inde est. Inde scientiae, inde sapientiae sermo. Thesauri siquidem sapientiae et scientiae ibi omnes absconditi sunt. Quid?

Casta consilia, iusta iudicia, sancta desideria, nonne rivuli fontis illius sunt? Quod si copiae aquarum secretis, subterraneisque recursibus incessanter aequora repetunt, ut inde rursus ad visus ususque nostros iugi et infatigabili erumpant obsequio; cur non etiam spirituales rivi, ut arva mentium rigare non desinant, proprio fonti sine fraude et sine intermissione reddantur? Ad locum unde exeunt, revertantur flumina gratiarum, ut iterum fluant. Remittatur ad suum principium coeleste profluvium, quo uberius terris refundatur. Qualiter, inquis? Qualiter dicit Apostolus: In omnibus gratias agentes. Quidquid sapientiae, quiquid te virtutis habere confidis, Dei virtuti, et Dei sapientiae deputa Christo.

Et quis tam insanus, ais, ut aliunde praesumat? Nemo plane, adeo ut et Pharisaeus gratias agat, cuius tamen iustitiae non est laus a Deo. Nec enim illa gratiarum actio, si bene recolis Evangelium, gratiorem eum facit. Quare? Quia quidquid in ore devotum sonuerit, cordis non sufficit excusare tumorem apud eum qui alta a longe cognoscit. Deus, o Pharisaee, non irridetur. Putas, tu habes aliquid quod non accepisti? Nil, inquis; et ideo gratias refero largitori.

Si omnino nihil, ergo nec meritum praecessit in te ullum, ut illa, de quibus gloriaris, acciperes. Quod si et fatearis, primo quidem frustra inflaris adversus publicanum, qui ideo non habet quod tu, quia non accepit ut tu. Deinde vide etiam ne non integre sua dona resignes Deo, et tibi inflectens aliquid de gloria et honore ipsius, fraudis merito arguaris, et fraudis in Deum. Si enim de his quae iactas, ex te tibi quidpiam forte arrogares, falli te magis quam velle fraudare crederem, et errorem corrigerem. Nunc vero quia gratias agendo, probas te tibi nihil tribuere, sed Dei esse dona tua merita, prudenter agnoscere, certe caeteros aspernando prodis te, quod in corde, et corde locutus sis, altero commodans linguam mendacio, altero veritatis usurpans gloriam. Non enim iudicares publicanum contemnendum prae te, si non prae illo te honorandum censeres. Sed quid respondes Apostolo, praescribenti et dicenti: Soli Deo honor et gloria? Quid angelo distinguenti et docenti quid sibi retinere placeat Deo, et quid partiri dignetur hominibus?

Nam: Gloria, inquit, in excelsis Deo, et in terra pax hominibus bonae voluntatis. Cernitisne Pharisaeum agentem gratias, labiis quidem honorare Deum, cordis autem sententia se? Sic usu quodam magis, quam sensu vel affectu personare in ore multorum gratiarum actionem advertere est, in tantum ut homines quoque sceleratissimi ad quaeque flagitia et facinora sua soleant gratias Deo agere, quod bene prospereque, ut quidem ipsi sapiunt, cesserit sibi in adimpletione perversarum voluntatum suarum. Audias, verbi gratia, furem, cum impiae machinationis male cupitum manipulum reportarit, exsultantem clam, et dicentem: Deo gratias, non inanes vigilias feci, nocturnum laborem meum non perdidi. Similiter qui hominem interfecit, nonne gloriatur, et refert gratias, quod praevaluit adversus aemulum, aut de hoste se vindicavit? Et nihilominus adulter tripudians gestit in Dei laudes, quod diu optato concubitu tandem potitus sit.

Non ergo omnis gratiarum actio accepta est Deo, nisi quae de cordis pudica et mera simplicitate procedit. Pudica sane dixerim, propter eos qui et de malis actibus suis gloriantes, Deo gratias agere solent quasi Deus more ipsorum laetetur cum male fecerint, et exsultet in rebus pessimis. Audiet qui huiusmodi est: Existimasti inique quod ero tui similis; arguam te, et statuam contra faciem tuam. Mera vero adiunxi propter hypocritas, qui Deum quidem de bonis suis, sed verbo tenus glorificantes, corde retinent quod ore praebuerant; et quoniam dolose agunt in conspectu eius, invenitur iniquitas eorum ad odium. Illi impie mala sua Deo, isti Dei bona fraudulenter intorquent sibi. Et quidem primum illud tam stultum, tamque saeculare, ac quodam modo etiam bestiale est, ut necesse non habeam de ipso monere vos: caeterum sequens religiosis maxime et spiritualibus viris insidiari solet. Magna et rara virtus profecto est, ut magna licet operantem, magnum te nescias, et manifestam omnibus, tuam te solum latere sanctitatem. Mirabilem te apparere, et contemptibilem reputare; hoc ego ipsis virtutibus mirabilius iudico.

Fidelis revera famulus es, si de multa gloria Domini tui, etsi non exeunte ex te, tamen transeunte per te, nil tuis manibus adhaerere contingat. Tunc, iuxta prophetam, proiicis avaritiam avaritiam ex calumnia, et excutis manus tuas ab omni munere. Tunc, iuxta mandatum Domini, lux tua lucet coram hominibus, ad glorificandum non te, sed Patrem qui in coelis est. Sed et imitator Pauli fideliumque praedicatorum, non praedicantium semetipsos, aeque nec tu quae tua sunt quaeris, sed quae Iesu Christi . Quamobrem audies et tu: Euge, serve bone et fidelis, quia super pauca fuisti fidelis, supra multa te constituam

Ioseph cum domum et omnia bona Aegyptii domini sui sibi credita sciret, dominam non ignoravit exceptam; et ob hoc non acquievit contingere. Non est, inquit, ex omnibus bonis domini mei, quod non in mea potestate sit, vel non tradiderit mihi, praeter te, quae uxor eius es. Mulierem noverat gloriam esse viri, et iniquum sibi iudicavit vice contraria inglorium facere eum, qui se fecerat gloriosum. Advertit homo Dei sapientia prudens, virum uxorem fortiter, tanquam propriam zelare gloriam, sibique ipsi retinuisse servandam, non alii credidisse; et manum ad non concessum extendere non praesumpsit. Quid ergo? Homo zelat gloriam suam, et Deum audet velle fraudare de sua quasi non zelantem? Sed audi quid dicat: Gloriam, inquit, meam alteri non dabo. Quid ergo dabis, Domine, quid dabis nobis?

Pacem, inquit, do vobis, pacem relinquo vobis. Sufficit mihi: gratanter suscipio quod relinquis, et relinquo quod retines. Sic placet, sic mea interesse non dubito. Abiuro gloriam prorsus, ne forte si usurpavero non concessum, perdam merito et oblatum. Pacem volo, pacem desidero, et nihil amplius. Cui non sufficit pax, non sufficis tu. Tu es enim pax nostra, qui fecisti utraque unum. Hoc mihi necessarium, hoc satis est, reconciliari tibi, reconciliari mihi.

Nam ex quo posuisti me contrarium tibi, factus sum etiam mihimetipsi gravis. Cautus sum, nec ingratus fore beneficio datae pacis, nec sacrilegus invasor gloriae tuae. Tibi, Domine, tibi gloria tua maneat illibata; mecum bene agitur, si pacem habuero.

Golia prostrato laetatus est populus pace recepta, sed David singulariter exstitit gloriosus. Iosue, Iephte, Gedeon, Samson, Iudith quoque, quanquam femina, gloriose in diebus suis triumpharunt de hostibus; sed pace cum gaudio fruentibus caeteris, nemo eis communicavit in gloria. Iudas Machabaeus, multis et ipse inclytus victoriis, cum frequenter exsultanti populo pacem fortiter pugnando tribuisset, nunquid gloriam quandoque est partitus alicui? Denique et facta est, inquit, non gloria, sed laetitia magna in populo (I Machab. IV, 58). Quid minus ab his omnibus Conditor omnium fecit, quominus et ipse debeat gloriari singulariter? Solus cuncta creavit, solus de hoste triumphavit, solus captivos liberavit: et socium habebit in gloria? Et brachium, inquit, meum auxiliatum est mihi; item: Torcular calcavi solus, et de gentibus non est vir mecum.

Quid mihi ergo cum victoria, si nec in praelio fui? Impudentissime mihi arrogo vel gloriam absque victoria, vel victoriam sine pugna. Sed suscipite, montes, pacem populo, pacem suscipite vobis, non gloriam, ipsi soli eam servantes, qui solus et pugnavit, et vicit. Ita, quaeso, ita sit: Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis. At vero non bonae, sed plane iniquae voluntatis est, qui nequaquam pace contentus, superbo oculo et insatiabili corde inquietus anhelat et ad gloriam Dei, nec pacem proinde retinens, nec gloriam apprehendens. Quis credat parieti, si se dicat parturire radium, quem suscipit per fenestram? aut si glorientur nubes quod imbres genuerint, quis non irrideat? Mihi liquido constat, nec de canalibus eriri rivos aquarum, nec de labiis vel dentibus verba prudentiae, etsi sensus ultra corporeus non attingat.

Si qua sane in sanctis digna laude vel admiratione intueor, clara luce veritatis discutiens, profecto reperio laudabilem sive mirabilem alium apparere, atque alium esse: et laudo Deum in sanctis suis, sive sit Elisaeus, sive ille magnus Elias, mortuorum utique suscitatores. Ipsi quidem suo non imperio, sed ministerio foris exhibent nobis nova et insueta; Deus vero in ipsis manens ipse facit opera. Invisibilis et inaccessibilis in se, in suis spectabilis atque mirabilis est, et solus mirabilis, qui facit mirabilia solus. Nec laus calami, laudabilis est pictura sive scriptura; nec gloria linguae aut labiorum, sermo bonus. Tempus est ut et propheta loquatur. Nunquid gloriabitur, inquit, securis contra eum qui secat in ea? aut exaltabitur serra contra eum a quo trahitur? Quomodo si elevetur virga contra elevantem se, et exaltetur baculus qui utique lignum est; sic contra Dominum omnis qui gloriatur, si non in Domino glorietur.

Si gloriandum est, Paulus me docuit unde, et in quo. Gloria, inquit, nostra haec est, testimonium conscientiae nostrae. Securus glorior, si teste conscientia de gloria Conditoris nihil mihi usurpo; securus plane, quia iam non contra Dominum, sed in Domino. Haec nobis gloriatio non solum non prohibetur, sed et suadetur, cum dicitur: Gloriam ab invicem quaeritis, et gloriam quae a solo Deo est non vultis. Revera gloriari in solo Deo, nonnisi a solo Deo est. Nec mediocris ista gloria, quippe tam vera, quam de veritate, et in veritate tam rara, ut vix vel paucitas perfectorum perfecte glorietur in ea. Eant ergo vani filii hominum, mendaces filii hominum; eant, et decipiant ipsi de vanitate in idipsum. Nam sapiens gloriator probabit opus suum, atque ad lumen veritatis diligenter examinabit; et sic habebit in semetipso gloriam, et non in ore alterius.

Stultus sum, si cistellae labiorum tuorum gloriam meam credidero, et coepero mendicare eam abs te cum habere voluero. Nonne nempe in tuo arbitrio est probare me, vel improbare, prout volueris? Sed retineo penes me, ipse fidelius servo mihi. Imo nec mihi eam credo: ipsi potius repono servandum, qui potens est depositum meum servare in illum diem, cautus in custodiendo, fidelis in restituendo. Secura tunc erit unicuique laus a Deo, his duntaxat qui humanas laudes contempserint. Nam gloria in confusione eorum qui terrena sapiunt, dicente etiam David: Qui hominibus placent, confusi sunt, quoniam Deus sprevit eos.

Fratres, si haec scitis, nemo vestrum velit laudari in vita ista; quia quidquid hic favoris captas quod ad Deum non retuleris, ipsi furaris. Tibi enim unde gloria, putide pulvis, tibi unde? De vitae sanctitate? Sed Spiritus est qui sanctificat, spiritus dico, non tuus, sed Dei. Etsi prodigiis ac signis effulgeas, in manu tua fiunt, sed virtute Dei. An blanditur popularis favor, quod verbum bonum, et forte bene deprompseris? Sed Christus donavit os et sapientiam. Nam lingua tua quid, nisi calamus scribae?

Et hoc ipsum mutuo accepisti. Talentum creditum est, repetendum cum usura. Si inventus fueris ad opus impiger, ad fructum referendum fidelis, pro labore tuo mercedem accipies. Si quo minus, tolletur a te talentum, et nihilominus exigetur lucrum, et vocaberis servus nequam et piger. Omnis igitur de bonis multiformis gratiae apparentis in vobis referatur ad ipsum laus, laudabilium siquidem universorum auctorem et largitorem; idque non ficte, quemadmodum ab hypocritis, nec sola consuetudine, sicut a saecularibus; sed nec necessitate quidem, ut iumenta ferendis oneribus applicantur: sed sicut decet sanctos, sinceritate fida, devotione sollicita, hilaritate grata, sed non dissoluta. Immolantes itaque hostiam laudis, et reddentes vota nostra de die in diem, curemus omni vigilantia iungere sensum usui, affectum sensui, exsultationem affectui, gravitatem exsultationi, humilitatem gravitati, libertatem humilitati: quo interdum liberis purgatae mentis passibus procedamus, et excedamus per inusitatas quasdam affectiones spirituales laetitias in iubileis amoenitatibus, in lumine Dei, in suavitate, in Spiritu sancto; probantes nos comprehensos in his quos propheta intuebatur, cum diceret, Domine, in lumine vultus tui ambulabunt, et in nomine tuo exsultabunt tota die, et in iustitia tua exaltabuntur.

At fortasse aliquis mihi dicat: Bene admones, sed si ea diceres quae tuo proposito convenirent. Exspectate paulisper; non sum immemor. Nonne in manibus est id tractare quod dicitur, Oleum effusum nomen tuum? Hoc opus, hic labor est. Et quae praemisimus, an fuerint necessaria, vos videritis. Nunc quod ad me attinet, quia hinc aliena non sint, paucis advertite. Non recordamini in sponsae uberibus extremam commendatam esse suaveolentiam unguentorum? Quid ergo consequentius, quam ut eamdem fragrantiam sponsa, ne sibi arrogare putetur, de sponsi beneficio recognoscat?

Cui plane sensui illa omnia, quae praetaxavimus, subservire cognoscitis. Quod ubera, inquit, mea sic redolent, et sic placent, nec studiis, nec meritis adscribo meis, sed tuae, o sponse, tribuo largitati; de oleo utique effuso, nomine tuo. Hoc pro litterae consequentia.

Caeterum explanatio ipsius capituli, cuius occasione super nequissimo vitio ingratitudinis praesentem sermonem tam in longum protraximus, tempus aliud et aliud exordium sermonis desiderat. Nunc hoc solum admonitos vos esse sufficiat, si sponsa utique de omni virtute sua vel gratia minime audet sibi quidpiam arrogare; quanto minus adolescentulae, forte quae nos sumus? Dicamus proinde et nos sponsae vestigia insectantes, dicamus: Non nobis, Domine, non nobis, sed nomini tuo da gloriam. Dicamus non verbo et lingua tantum, sed opere et veritate, ne forte (quod nimis vereor) dicatur et de nobis: Quoniam dilexerunt eum in ore suo, et lingua sua mentiti sunt ei; cor autem eorum non erat rectum cum eo, nec fideles habiti sunt in testamento eius. Dicamus ergo, dicamus, clamantes plus medullis cordis, quam labiis oris: Salvos fac nos, Domine Deus noster, et congrega nos de nationibus, ut confiteamur nomini sancto tuo, non nostro; et gloriemur in laude, non nostra, sed tua, in saecula saeculorum. Amen.

Scripture echoes

  1. ↩1Sam.2.1-1Sam.2.10 — Then Hannah prayed and said: My heart exults in the LORD; my horn is lifted up in the LORD. My mouth speaks boldly against my enemies, because I rejoice in your salvation. 1Sam.2.2 — There is no Holy One like the LORD, for there is none besides you; there is no Rock like our God. 1Sam.2.3 — Do not keep speaking so proudly, let arrogance not leave your mouth; for God is a God of knowledge, and actions are weighed by him. 1Sam.2.4 — The bows of the mighty are broken, but the stumbling have girded themselves with strength. 1Sam.2.5 — Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger. Even the barren woman has borne seven, but she who has many children has become desolate. 1Sam.2.6 — The LORD puts to death and brings to life; he brings down to Sheol and raises up. 1Sam.2.7 — The LORD makes poor and makes rich; he brings low, and also lifts up. 1Sam.2.8 — He raises the poor from the dust, lifts the needy from the ash heap, to seat them with princes and to give them a throne of honor. For the pillars of the earth belong to the LORD, and on them he has set the world. 1Sam.2.9 — He will guard the feet of his faithful ones, but the wicked will be silenced in darkness; for by their own strength no one will prevail. 1Sam.2.10 — The LORD will shatter his adversaries; he will thunder against them from heaven. The LORD will judge the ends of the earth, and he will give strength to his king and exalt the horn of his anointed.
  2. ↩Col.2.3 — in whom are hidden all the treasures of wisdom and knowledge.
  3. ↩1Thess.5.18 — Give thanks in all circumstances; for this is the will of God in Christ Jesus for you.
  4. ↩Luke.2.14 — Glory to God in the highest, and on earth peace among those with whom he is pleased.
  5. ↩Ps.50.21 — These things you did, and I kept silent; you thought that I would be just like you. But I will rebuke you and set the charge before your eyes.
  6. ↩Isa.33.15 — Whoever walks in righteousness and speaks uprightly, who refuses gain from oppression, who shakes his hands free from holding a bribe, who stops his ear from hearing of bloodshed and shuts his eyes from looking upon evil —
  7. ↩Phil.2.21 — For all seek their own interests, not those of Jesus Christ.
  8. ↩Isa.63.3-Isa.63.5 — I have trodden the winepress alone, and from the peoples there was no one with me; I trod them in my anger and trampled them in my fury. Their lifeblood spattered on my garments, and I stained all my clothing. Isa.63.4 — For the day of vengeance was in my heart, and the year of my redeemed has come. Isa.63.5 — I looked, but there was no one to help; I was appalled, but there was no one to uphold me. So my own arm brought me salvation, and my wrath—it sustained me.
  9. ↩Luke.2.14 — Glory to God in the highest, and on earth peace among those with whom he is pleased.
  10. ↩Ps.150.1 — Praise Yah! Praise God in his sanctuary; praise him in the expanse of his might.
  11. ↩Ps.72.18 — Blessed be the LORD God, the God of Israel, who alone works wonders.
  12. ↩Eccl.3.1-Eccl.3.7 — For everything there is a season, and a time for every purpose under heaven. Eccl.3.2 — a time to be born, and a time to die; a time to plant, and a time to uproot what is planted Eccl.3.3 — a time to kill, and a time to heal; a time to break down, and a time to build up Eccl.3.4 — a time to weep, and a time to laugh; a time to mourn, and a time to dance. Eccl.3.5 — a time to cast stones, and a time to gather stones; a time to embrace, and a time to refrain from embracing. Eccl.3.6 — a time to seek and a time to lose, a time to keep and a time to throw away Eccl.3.7 — a time to tear, and a time to sew; a time to be silent, and a time to speak
  13. ↩Isa.10.15 — Shall the axe boast over the one who wields it, or the saw magnify itself over the one who handles it? As if a rod could wave the one who lifts it, or as if a staff could lift the one who is not wood.
  14. ↩Isa.10.15 — Shall the axe boast over the one who wields it, or the saw magnify itself over the one who handles it? As if a rod could wave the one who lifts it, or as if a staff could lift the one who is not wood.
  15. ↩1Cor.1.31;Jer.9.23-Jer.9.24 — so that, as it is written, 'Let the one who boasts boast in the Lord.' Jer.9.23 — Thus says the LORD: Let not the wise boast in their wisdom, let not the strong boast in their strength, let not the wealthy boast in their riches. But let the one who boasts boast in this: understanding and knowing me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these I delight, declares the LORD. Jer.9.24 — Behold, days are coming — declares the LORD — and I will punish all who are circumcised only in the flesh.
  16. ↩Ps.90.15 — Make us glad according to the days you afflicted us, the years we saw calamity.
  17. ↩Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
  18. ↩Song.1.2-Song.1.3 — Let him kiss me with the kisses of his mouth, for your love is better than wine. Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
  19. ↩Ps.113.9 — He who makes the barren woman dwell at home as a joyful mother of children — praise the LORD.
  20. ↩Ps.78.36-Ps.78.37 — Yet they flattered Him with their mouth, and with their tongue they lied to Him. Ps.78.37 — Their hearts were not steadfast toward him, and they were not faithful to his covenant.

Notes

  1. 1 ↩Mare ('sea') is used figuratively as the vast gathering or fullness of virtues and knowledges in Christ.
  2. 2 ↩Reference to the Canticle of Anna (1 Kings / 1 Samuel 2:1-10); Moses resolution pending.
  3. 3 ↩Cor ('heart') rendered as 'heart' per lexeme policy; voluntatis rectitudo ('uprightness of will') captures moral direction of the will.
  4. 4 ↩calleo is a rare verb; rendered as 'is gifted' based on context of endowments flowing from Christ. nitet rendered 'excels'. Sense carries some uncertainty.
  5. 5 ↩Possible echo of Colossians 2:3 ('hidden all the treasures of wisdom and knowledge'); Moses resolution pending.
  6. 6 ↩pudica: the word plays on 'chaste/modest' applied to thanksgiving; the author extends it to mean morally pure, not merely ritually correct.
  7. 7 ↩The quoted sentence echoes Psalm 50:21 (Vulg. 49:22); final resolution deferred to scripture-allusion stage.
  8. 8 ↩ad odium: the phrase is compressed; likely 'their iniquity is found [to lead] to [God's] hatred' or 'is found [guilty] of hatred.' Rendered as 'leading to hatred' to preserve the sense of consequence.
  9. 9 ↩The contrast between 'illi' and 'isti' is compressed and elliptical; the sense is that one group offers their sins to God (as thanks) while another appropriates God's gifts for themselves.
  10. 10 ↩magnum te nescias: the sense is 'you do not think yourself great' (i.e., you remain small in your own estimation despite great works). Rendered as 'you think yourself great' with the surrounding 'ut magna licet operantem' framing the paradox.
  11. 11 ↩sacrilegus is rendered descriptively as 'sacrilegus trespasser' to convey the sense of one who profanes what is sacred; a fuller rendering would be 'one who profanes your glory like a sacrilege'.
  12. 12 ↩The lemma for 'eriri' is uncertain; possibly a variant of 'erro'. The translation 'led forth' follows the most plausible intended sense.

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