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Chapter 58SermC.1.58

Sermo 58

The Bridegroom’s Call to Rise

Bernard introduces the bridegroom’s urgent call to the bride and links it to Christ’s words in Gethsemane.

Rise up, make haste, my beloved, my dove, my beautiful one, and come.✦ Who says this? Without a doubt, the bridegroom. And isn't he the one who, just a little while before, was forbidding the beloved to be stirred up so insistently? How is it, then, that now he orders her not only to rise, but even to make haste? Something similar from the Gospel comes to mind.✦ On that night when the Lord was to be betrayed, after he had told the disciples who were with him—wearied by longer vigils—at last to sleep and rest, in that very hour he says, 'Rise up, let us go; behold, the one who will betray me has drawn near.'✦✦ Now too, in just the same way, in almost a single moment, he both forbids the bride to be stirred up and stirs her up: 'Rise up,' he says, 'and come.'✦

Holy Rest and Useful Action

The bridegroom’s apparent change of will is explained as the rhythm of contemplation and fruitful action.

So what does this sudden change of will — or of purpose — mean for him? Do we think he treated his own bridegroom with fickleness, wanting one thing before and then soon not wanting it?1 Not at all. But recognize — as I commended to you before, and more than once — those alternations, surely, of holy rest and necessary action; and because in this life there is no abundance of contemplating, nor lasting leisure, where the greater pressure of duty and the more urgent usefulness of work presses hard. Therefore, as is his way, when the bridegroom perceives that his beloved has rested a little in his own bosom, he doesn't hesitate to draw her again toward those things that have seemed more useful. Not as though she were unwilling — for he would never himself do what he had forbidden to be done — but for the bride to be drawn by the bridegroom is to receive from him the desire by which she is drawn: a desire for good works, a desire to bear fruit for the bridegroom, for whom to live is the bridegroom and to die is gain.✦2

Led, Not Sent: The Time to Work

The bride is graciously drawn forward, supported by the bridegroom’s presence and the signs of spiritual springtime.

And there is a powerful longing that rouses her not only to rise, but to rise eagerly — for this is what you have: 'Make haste, hurry, and come.'✦ It's no small source of strength that she hears 'come' and not 'go' — understanding by this that she is not so much sent as led, and that the Bridegroom is coming along with her. For what difficulty should she count as hard, with that companion at her side? 'Set me beside you,' he says, 'and let anyone's hand fight against me'; and again: 'If I walk through the valley of the shadow of death, I will fear no evil, because you are with me.'✦✦ She is not, then, roused up unless she wills it — since what happens first is that she comes to will it; and this is nothing other than the eager longing for holy gain poured into her. She is also stirred to the task laid upon her, and grows more eager at the thought that the time to act is at hand. 'It is time to act, O Bride,' he says, 'because the winter has passed, when no one could work.'✦ The rain too — the rain that flooded the earth and hindered cultivation, that either killed the crops or prevented them from being planted — that rain, I say, rushed past, went away, and withdrew; flowers have appeared in our land, surely signaling that a springtime warmth is here, the right conditions for working, the nearness of harvest and of fruit.✦

The Vineyard and the Pruning Knife

The call to prune the vineyards is introduced at the literal level, preparing for spiritual interpretation.

Then it adds where and what must be worked on first: 'The time,' it says, 'of pruning has come.'✦ So she is led out to tend the vineyards: and so that these can yield richer fruit to those who cultivate them, before anything else it's necessary that barren branches be thrown away, harmful ones cut back, and overgrown ones pruned.✦3 So much for the literal sense.

Called to Cultivate Souls

The vineyard signifies souls and churches, and the bride’s invitation becomes a calling to pastoral and spiritual renewal.

Now, then, let's see what is being signified to us spiritually — as it were through a historical figure — in this kind of passage. And I've already told you — and you've heard — that the vineyards are souls or churches, and what the meaning of this is; you don't need to hear it again. So a more perfect soul is invited to revisit, correct, be instructed, and be saved — yet one who has received this ministry not through personal ambition, but called by God as Aaron was. And what is this invitation itself, if not a certain deep stirring of love, piously urging us to strive after the salvation of our brothers and sisters, the beauty of the Lord's house, the increase of his gains, the growth of the fruits of his justice, and the praise and glory of his name?4 So whenever someone who has the religious charge of souls — or the duty to preach — feels his own inner self moved, he should understand with certainty that the Bridegroom is present, and that he himself is being invited by him to the vineyards. For what purpose — unless to uproot and destroy, and to build and plant?

The Acceptable Time

The time for pruning is identified with the present season of grace and apostolic labor in the harvest of souls.

But since for this work, as for everything under heaven, not every time is available or suitable, the one who invites adds that the time for pruning has come. He who said, 'Look, now is the acceptable time; look, now is the day of salvation,' knew that this was at hand, giving no one any offense so that our ministry would not be blamed.✦5 He warned them to think about and cut back, without doubt, what is faulty and what is superfluous—in short, anything that could give offense and hinder the fruit of salvation—knowing that the time for pruning has come. And so he also said to a certain faithful cultivator of vineyards, 'Rebuke, reproach, exhort,' indicating pruning or uprooting in the first two, and planting in the last.✦ The bridegroom spoke these things through Paul's mouth regarding the time for working. But hear what he spoke through his own mouth about the consideration of times, under a different outward form and name, when he spoke of a new bride. Don't you say, he asks, 'There are four months, and the harvest comes'?✦ Look, I say to you: lift up your eyes and see the fields, because they are already white for the harvest. Likewise, 'The harvest is great, but the workers are few. Ask the Lord of the harvest to send workers into his harvest.'✦✦

Harvest and Vineyard in the Fields of Souls

Harvests signify the common people, vineyards the congregations of saints, and both call for timely spiritual labor.

Just as he showed there that the time for reaping the harvest of souls was near, so here he announces that the time for pruning the equally understandable vineyards — that is, souls or churches — has arrived, perhaps intending this distinction to be marked by a difference in terms, so that we may understand harvests as the common people and vineyards as the congregations of saints living together.✦✦

Winter Withdrawn, Fire Withdrawn

Winter signifies the time when Christ withdrew from the Jews and the cold of hearts until the coming of the Holy Spirit.

Now the winter season, which signifies that it has passed, seems to me to mark the time when Lord Jesus no longer walked openly among the Jews, because they had conspired against him, wanting to kill him.✦6 And so he used to say to some: 'My time has not yet come; but your time is always ready'; and again: 'You go up to this feast day, I will not go up.'✦7 Yet afterward he himself also went up, not openly, but as if in secret.✦ From then on, and from that time forward, right up to the coming of the Holy Spirit — by which the numb hearts of the faithful were rekindled, as if by fire, which the Lord had sent to this very end upon the earth — it was winter.✦8 Would you then deny that it was winter, when Peter sat by the coals, no less cold in heart than in body?✦9 Indeed — 'It was cold,' he says.✦ Truly, a great cold had gripped the heart of the one denying. And no wonder, since the fire had been taken away from him.

Peter’s Zeal and the Hour of Darkness

Peter’s fervor and subsequent denial show that it was not yet the time for pruning or bold confession.

For shortly before, no small zeal had seized him — after all, he was still close to the fire — and he, having drawn his sword, cut off the servant's ear, so he wouldn't lose the fire.✦ But it wasn't the time for cutting back, and so he heard: 'Put your sword back in its place.'✦ For it was the hour and the power of darkness, and any one of the disciples who then took up a sword — whether of iron or of word — was going to be cut down by iron, and would gain no one, bear no fruit at all; or else would certainly be compelled by the sword of fear to deny him — and so he himself would the more perish, according to the word of the Lord which he soon after added, saying: 'Everyone who takes up the sword will perish by the sword.'✦✦ For who among the others would have stood fearless before the terrifying image of death, when the prince himself was trembling and yielding — he who had been fortified beforehand by the encouraging voice of his own emperor, and forewarned to encourage the others?

Until Power from on High

Before the Spirit’s power, the vineyard could not bear fruit, and even Christ remained silent in the winter of unbelief.

And yet neither he nor they had yet been clothed with power from on high, and because of this it wasn't safe for them to go out into the vineyards, to put forth the tongue's hoe and, with the sword of the Spirit, to prune the vines, cleanse the branches, so that they might bear more fruit.✦✦✦ In the end, the Lord himself was silent during his Passion, and though questioned about many things, he did not answer — made like the prophet, as a man who does not hear and has no arguments on his lips.✦✦ But he said: If I tell you, you won't believe me; and if I also question you, you won't answer me — knowing that the time for pruning had not yet come, and that his vineyard would not yet respond at all to the expense of labors, that is, that it would bring forth no fruit of faith or of good work.✦✦ Why? Because winter was in the hearts of the faithless, and certain wintry rains of malice had seized the ground, more ready to choke the sown seeds of the word than to cherish them; and yet, for the cultivation of the vineyards, all effort that must be spent would nonetheless be rendered futile.✦✦

Clouds and Rain That Choke the Seed

Evil teachers and turbulent spirits are like bad clouds and rains that ruin the soil meant for God’s word.

Who do you think I'm now calling 'rains'? Those clouds we see sweeping across the sky, pouring down with a turbulent wind upon the earth? No, not them. But those people of turbulent spirit who are carried from earth upward into the air, setting their mouth toward heaven while their tongue passes upon the earth — like a most bitter rain, they make the earth itself marshy and barren, useless for both planting and cultivation, since these visible and bodily gifts are certainly not given for our bodily needs, about which God has no more concern than He does for oxen. But for whom, then? Surely for those souls that God's hand — not man's — has sown and planted, which could have sprouted and taken root in faith and love, and brought forth the fruit of salvation, if only they had been watered by good and timely rains. These are the souls for whom Christ died. Woe to those clouds that pour down such rains upon them — making mud, yet bearing no fruit!

Good Clouds, Bad Clouds

As trees differ, so do clouds and rains; some produce life, others only barrenness and mockery of the cross.

For just as there are both good trees and bad trees, each bearing fruit in keeping with its own nature — good trees good fruit, and bad trees bad — so too I take it that clouds are both good and bad: good when they rain down good, and bad when they rain down bad. And see whether perhaps the one who said, 'I will command my clouds not to rain upon it' (meaning, beyond doubt, upon the vineyard) may have been hinting to us at this distinction between clouds and rains.✦ Why do you think he added 'my' so pointedly, unless because there are also bad clouds that do not belong to it? 'Take him away! Take him away!' they shout. 'Crucify him!'✦ O clouds, violent and turbulent! O rain, stormy and wild! O torrent of iniquity, more fit to tear things down than to make them fruitful! And no less evil or bitter — even with a lesser onrush, rushing forward — is that rain of which it was written: 'He saved others, but he cannot save himself.'✦

Evil Rains of Pharisees and Heretics

Philosophical vanity, heretical doctrine, and Pharisaic tradition are unfruitful rains that have had their time.

Christ, the king of Israel—let him come down from the cross now, and we'll believe in him. The windy loquaciousness of philosophers is no good rain: it has brought sterility to the lands rather than fertility. Much more are the crooked dogmas of heretics evil rains, which produce thorns and thistles instead of fruits. Evil rains also are the traditions of the Pharisees, which the Savior rebukes, and they themselves are evil clouds. And unless you think I'm doing injury to Moses — for that is a good cloud, not everything that rains, or the cloud itself, is good — yet I will say what is good, so that I may not contradict the one who said: 'I gave to them' — that is, to the Jews — 'precepts that were not good' (without doubt, through Moses) 'and justifications in which they will not live.'✦ That literal observance — for the sake of the word — of the Sabbath, sounding rest but not giving it; the prescribed rite of sacrifices; the forbidden eating of swine's flesh and of certain other things like them, which are reckoned unclean by Moses — all of this is rain descending from that cloud, but I do not want it to come down into my field or my garden at any time. It may certainly have been good in its own time; but if it comes after that time, I do not now think it good. Every rain also of Jennis, even when it descends gently, if it's untimely, is troublesome.

The Resurrection Flower

Christ’s resurrection is the first flower, after which many saints and signs blossom in the land.

So until pestilential waters of this kind seized the land and prevailed over it, they had no time for their vineyard, nor was the bride invited to prune the vines. But once those waters had receded, the land appeared dry, and flowers appeared in it, signaling that the time for pruning had come. You ask when this was? When, do you think, unless it was when Christ's flesh flowered again in the resurrection? And this first and greatest flower appeared in our land. For Christ is the first fruits of those who sleep. That flower of the field, I say, and lily of the valleys — Jesus, who was thought to be the son of Joseph from Nazareth, which is interpreted 'flower.' That flower, therefore, appeared first — but not alone.

Flowers of the Early Church

The first believers, their miracles, and the rapid growth of the Church are flowers watered by the gentle rain of grace.

For many bodies of the saints who had fallen asleep also rose together, and they appeared at the same time like certain most bright flowers in our land.✦ And so they came into the holy city and appeared to many.✦ They were also flowers — those who first believed from among the people, the first fruits of the saints.✦✦ Their miracles were flowers, like blossoms producing the fruit of faith. For after that rain of unbelief had partly passed and withdrawn, a willing rain soon followed — the rain God set apart for his own inheritance — and the flowers began to appear.✦✦ The Lord gave his kindness, and our land yielded its flowers — so much so that three thousand believed in one day, and five thousand in another. In a short time the number of flowers — that is, the multitude of believers — grew so greatly.✦✦ And the frost of malice could not overpower the flowers that were appearing, nor snatch away — as it usually does — the fruit of life they were promising.

From Persecution to Peaceful Pruning

After persecution, peace allows the bride to prune what has been planted and to labor in the vineyards.

For when all who had believed were clothed with power from on high, there arose from among them men who despised the threats of others, strong in faith. They endured very many opponents, but they did not yield or turn away from doing and proclaiming the works of God. For in keeping with that verse in the psalm, understood spiritually: "They sowed fields and planted vineyards and produced the fruit of increase."✦ As time went on, the storm subsided and peace was restored to the lands; the vineyards grew and were propagated and spread out and multiplied beyond counting. And then at last the bride is invited to the vineyards — not, to be sure, to plant them, but to prune what had already been planted. How fitting: for that work of peace required a time of peace. For when could this have been allowed in a time of persecution? Otherwise, to take up two-edged swords, to execute vengeance among the nations and rebukes among the peoples, to bind their kings in fetters and their nobles in iron shackles, and to carry out against them the written judgment — this, I say, is what it means to think of vineyards: all these things are scarcely ever done even in a time of peace, let alone in peace itself.✦10

A Brief Pause Before Your Own Vineyard

Bernard pauses, ready to end but turning instead to address each listener’s personal vineyard.

And enough has been said about these things.

Always Something to Prune

No one is so perfect as not to need continual pruning; vices return and must be cut back again and again.

This discourse could also have been brought to a close, if only I had first warned each of you, as is my custom, about your own vineyard. For who has trimmed away everything superfluous from himself so exactly that he would think he has nothing left worthy of being cut back? Believe me: what has been pruned grows back again, what has been driven off returns, what has been put out is rekindled, and what has been lulled to sleep is roused once more. So it's not enough to have pruned once; it must be pruned often — indeed, always, if that could be done — because you always find something that needs to be cut back, if you're not pretending otherwise. However far you've advanced while remaining in this body, you're mistaken if you think your vices are dead, and not rather merely held down. Whether you like it or not, the Jebusaean dwells within your borders; he can be subdued, but he cannot be driven out entirely.✦✦ I know, he says, that nothing good dwells in me.✦ It's not enough unless the evil that is present is also acknowledged.

The Apostle’s Confession of Ongoing Struggle

Paul’s words reveal that even the greatest saints must constantly prune vices to protect virtue.

He says: I don't do what I want, but what I hate, that's what I do. But if I do what I hate, I'm no longer the one doing it, but sin dwelling in me. Either, then, if you dare, put the Apostle first (this is, note, his very voice), or confess with him that you too are not free from vices. Finally, virtue holds the middle ground among vices; and so you need careful diligence requiring not only pruning but also circumcision.11 Otherwise it must be feared lest, from all sides, by vices that lick at or rather gnaw at it, that virtue gradually grows faint before you know it; or, if they overgrow, it is suffocated. In so great a crisis there's one plan: watch carefully, and as soon as the heads of those being reborn appear, cut them down with ready severity. Virtue can't grow equally with vices. Therefore, so that virtue may thrive, don't allow those vices to grow up.

Prune Desire, Strengthen Virtue

Excess must be stripped away so that virtue may grow, and desire itself must be pruned.

Remove what's excessive, and what's wholesome will spring up. Whatever you strip away from desire, you gain in profit. Let's give our attention to pruning. Let desire be pruned, so that virtue may be strengthened.

The Time for Pruning Is Now

Fearful winter has passed, love’s summer has come, and gentle tears of devotion show that the season of grace is here.

For us, brothers, there is always a time for pruning, just as there is always work to be done. I trust, you see, that winter has now passed for us. Do you know what winter I mean? That fear which is not rooted in love, which sets out with everyone toward wisdom but perfects no one; because when love arrives, it drives that fear out, the way summer drives out winter. For summer is love: and if it has already come — indeed, because it has come, as I have every right to feel about you — it must have dried up every wintry downpour, every tear brought on by anxiety, which the bitter memory of sin and the dread of judgment used to wring out before your eyes. And so — and I say this without hesitation, even if not about all of you, then certainly about most of you — the downpour here has now passed and faded: flowers are appearing, signs of gentler rain. Summer too has its own rains, gentle and abundant. What is sweeter than the tears of love?

Joy in the Works of Obedience

Watered by loving rain, the works of obedience flourish with spiritual gladness and perpetual flowers.

Love does indeed weep, but it weeps out of love, not out of grief; it weeps out of longing, and it weeps with those who weep. With such a rain I have no doubt that the works of your obedience have been watered more abundantly — and I look on them with joy: not grim with resentment, not darkened with sadness, but pleasant and flourishing with a kind of spiritual gladness.12 They are like always carrying flowers in your hands.

Examine Yourselves and Persevere

Bernard urges self-examination, perseverance, and reliance on divine mercy, ending with a doxology.

So if winter has passed, the rain has gone and cleared away, and at last flowers have appeared in our land, and then a certain springtime warmth of spiritual grace signals a time for pruning — what remains but that we should all devote ourselves from now on to this work, so holy and so necessary? Let us examine our ways and our pursuits, as the prophet urges, and let each one judge himself in this: not that he has made progress when he finds nothing to criticize, but when he criticizes what he has found.13 Then you have not examined yourself in vain, if you noticed that there is still need for scrutiny: and your inquiry has not deceived you as many times as you thought it needed to be repeated. But if you always do this when it is needed, you do it always. Always, therefore, remember that you need the help from above, and the mercy of the sponsor of the Church of Jesus Christ our Lord, who is God blessed forever above all things.14 Amen.

Read the original Latin

Surge, propera, amica mea, columba mea, formosa mea, et veni. Quis hoc dicit? Absque dubio sponsus. Et nonne ipse est, qui paulo ante suscitari dilectam tantopere prohibebat? Quo pacto ergo nunc non solum ut surgat, sed ut et acceleret iubet? Venit in mentem simile quid ex Evangelio. Ea quippe nocte qua Dominus tradebatur, cum fatigatos productioribus vigiliis discipulos qui secum erant, dormire demum ac requiescere praecepisset, in ipsa hora : Surgite, eamus, inquit, ecce appropinquavit qui me tradet. Nunc quoque similiter uno pene momento et prohibet suscitari sponsam, et suscitat: Surge, inquiens, et veni.

Quid sibi itaque vult tam subita haec mutatio voluntatis sive consilii? Putamusne levitate usum sponsum, et aliquid voluisse prius, quod mox noluerit? Minime. Sed agnoscite eas quas vobis supra, si meministis, commendavi, et non semel, vicissitudines utique sanctae quietis, ac necessariae actionis; et quia non sit in hac vita copia contemplandi, nec diuturnitas otii, ubi officii et operis cogentior urget instantiorque utilitas. More igitur suo sponsus, ubi dilectam paululum in sinu proprio quievisse persentit, ad ea denuo quae utiliora visa sunt, trahere non cunctatur. Non tamen quasi invitam: nec enim quod fieri vetuit, faceret ullatenus ipse; sed trahi sane a sponso sponsae, est ab ipso accipere desiderium quo trahatur, desiderium bonorum operum, desiderium fructificandi sponso; quippe cui vivere sponsus est, et mori lucrum.

Et est desiderium vehemens, quod eam non tantum surgere, sed et surgere festinanter sollicitat: sic quippe habes: Surge, propera, et veni. Nec parum confortat quod audit, veni, et non: Vade: per hoc se intelligens non tam mitti quam duci, et secum pariter sponsum esse venturum. Quid enim difficile sibi illo comite reputet? Pone me, inquit, iuxta te, et cuiusvis manus pugnet contra me; item: Si ambulavero in medio umbrae mortis, non timebo mala, quoniam tu mecum es. Non itaque suscitatur praeterquam velit, quando fit prius ut velit: quod non est aliud, nisi sancti quaestus immissa aviditas. Animatur etiam ad opus iniunctum, et de temporis opportunitate redditur alacrior. Tempus faciendi, inquit, o sponsa, quia hiems transiit, quando operari nemo poterat. Imber quoque, qui inundatione facta operiebat terram, culturas impediebat, et vel sata necabat, vel seri vetabat; is, inquam, imber excurrit, abiit et recessit; flores apparuerunt in terra nostra vernalem profecto temperiem adesse signantes, operandi commoditatem, frugum vicinitatem ac fructuum.

Deinde subdit, ubi et quid primum operari oporteat: Tempus, inquiens, putationis advenit. Ad vineas ergo excolendas ducitur: quae ut possint uberioribus fructibus respondere colonis, ante omnia necesse est sarmenta sterilia proiici, succidi noxia, putari superflua. Haec iuxta litteram.

Nunc iam videamus, quid istiusmodi quasi historico schemate spiritualiter nobis innuatur intelligendum. Et vineas quidem animas esse vel Ecclesias, simulque huius rei rationem quaenam sit, dixi vobis iam, et audistis, nec opus habetis iterato audire. Ad has itaque revisendas, corrigendas, intruendas, salvandas, anima perfectior invitatur, quae tamen id ministerii sortita sit, non sua ambitione, sed vocata a Deo tanquam Aaron. Porro invitatio ipsa quid est, nisi intima quaedam stimulatio charitatis pie nos sollicitantis aemulari fraternam salutem, aemulari decorem domus Domini, incrementa lucrorum eius, incrementa frugum iustitiae eius, laudem et gloriam nominis eius? Istiusmodi itaque circa Deum religiosis affectibus quoties is qui animas regere, aut studio praedicationis ex officio intendere habet, hominem suum interiorem senserit permoveri; toties pro certo sponsum adesse intelligat, toties se ab illo ad vineas invitari. Ad quid, nisi ut evellat et destruat, et aedificet et plantet?

Verum quoniam operi huic, sicut et omni rei sub coelo, non omne tempus suppetit et aptum est, addit is qui invitat, tempus putationis advenisse. Adesse hoc noverat qui dicebat: Ecce nunc tempus acceptabile, ecce nunc dies salutis; nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum. Vitiosa sine dubio atque superflua, et omne denique quod offendiculum dare, et impedire fructum salutis possit, putare iam et resecare monebat, sciens quia tempus putationis advenerit. Ideo et aiebat fideli cuidam cultori vinearum: Argue, increpa, obsecra; in primo et secundo horum putationem vel exstirpationem, in ultimo plantationem indicens. Et haec quidem sponsus per os Pauli de tempore operandi. Sed audi quid per proprium os de temporum consideratione, sub alio quidem rerum schemate et nomine, cum nova sponsa sit locutus. Nonne vos dicitis, inquit, quia quatuor menses sunt, et messis venit? Ecce dico vobis: Levate oculos vestros et videte regiones, quia albae sunt iam ad messem; item: Messis quidem multa, operarii pauci: rogate Dominum messis, ut mittat operarios in messem suam.

Sicut igitur ibi metendi animarum segetes tempus adesse monstrabat, ita et hic vineas aeque intelligibiles, id est animas vel Ecclesias, tempus putandi advenisse denuntiat; id forsitan inter utrasque res volens vocabulorum diversitate distingui, ut messes plebes, vineas congregationes sanctorum cohabitantium intelligamus.

Porro hiemale tempus, quod praeteriisse significat, illud mihi designare videtur, cum Dominus Iesus iam non palam ambularet apud Iudaeos, eo quod conspirassent adversus eum, volentes eum interficere. Unde et dicebat ad quosdam: Tempus meum nondum advenit; tempus autem vestrum semper est paratum; et rursum: Ascendite vos ad diem festum hunc, ego non ascendam. Ascendit tamen postea et ipse, non palam, sed quasi in occulto. Extunc ergo et deinceps usque ad adventum Spiritus sancti, quo recaluerunt torpentia fidelium corda, tanquam igne, quam Dominus ad hoc ipsum misit in terram, hiems fuit. Tunc negaveris hiemem tunc fuisse, cum Petrus sederet ad prunas, non minus gelido corde, quam corpore? Denique: Erat frigus, inquit. Magnum revera frigus cor negantis constrinxerat. Nec mirum tamen, cum ignis ab eo ablatus esset.

Nam paulo ante non parvo ferebat zelo, quippe adhuc igni proximus, qui evaginato gladio, ne ignem perderet, servi auriculam amputavit. Sed non erat tempus putationis: et ideo audit: Converte gladium tuum in locum suum. Erat enim hora et potestas tenebrarum: et quisque tunc discipulorum levaret gladium vel ferri, vel verbi, aut ferro truncandus erat, et neminem lucraretur, nec quidpiam fructus afferret; aut certe timoris gladio ad negandum cogendus; et sic magis ipse periret, iuxta verbum Domini quod subiunxit mox, ita dicens: Omnis qui acceperit gladium, gladio peribit. Quis nempe caeterorum ante pavendam mortis imaginem impavidus staret, trepidante et cedente principe ipso, et qui voce confortatoria sui imperatoris fuerat praemunitus, et praemonitus alios confortare?

Caeterum nec is, nec illi sibi adhuc induerant virtutem ex alto; et ob hoc tutum non erat eis exire in vineas, exerere linguae sarculum, et gladio Spiritus putare vites, purgare palmites, ut fructum plus afferrent. Denique ipse Dominus tacebat in passione, et in multis interogatus non respondebat, factus, iuxta Prophetam, sicut homo non audiens, et non habens in ore suo redargutiones. Dicebat autem: Si vobis dixero, non credetis mihi; si autem et interrogavero, non respondebitis mihi : sciens tempus putationis nondum advenisse, nec responsuram prorsus vineam suam impensis laboribus, id est nec fidei, nec boni operis fructum aliquem relaturam. Quare? Quia hiems erat in cordibus perfidorum, et hiemales quidam malitiae imbres occupaverant terram, iacta semina verbi suffocare, quam fovere paratiores; sed et cultui vinearum omnem nihilominus impendendam operam frustraturi.

Quos vos me nunc putatis dicere imbres? istosne, quos videmus currentes per aera nubes turbulento spiritu spargere super terram? Non est ita. Sed quos de terra in aerem sursum ferunt homines turbulenti spiritus, ponentes in coelum os suum, et lingua eorum transiens in terram, tanquam pluvia amarissima, terram ipsam palustrem ac sterilem facit, et tam plantis quam satis inutilem, non quidem his visibilibus atque corporeis ad nostros utique corporeos usus datis, de quibus nulla plane, sicut nec de bobus cura est Deo. Sed quibus? Profecto quae sevit et plantavit Dei manus, et non hominis; quae et vel germinare, vel radicare in fide et charitate poterant, et fructus parturire salutis, si bonis et temporaneis imbribus rigarentur. Animae denique sunt, pro quibus Christus mortuus est. Vae nubibus pluentibus istiusmodi imbres super eas, quae lutum faciant, fructum non afferant!

Nam sicut sunt et bonae, et malae arbores, ferentes quaeque fructus pro sui dissimilitudine differentes, bonae videlicet bonos, et malae malos: ita et arbitror nubes et bonas, quae bonos; et malas esse, quae malos pluant imbres. Et vide ne forte innuerit nobis hanc nubium, imbriumque differentiam, qui dicebat: Mandabo nubibus meis, ne pluant super eam (haud dubium quin super vineam) imbrem. Cur putas adiunxisse signanter, meis, nisi quia sunt et malae nubes, quae non sunt eius? Tolle, tolle, inquiunt, crucifige eum. O nubes violentas et turbidas! O imbrem procellosum! o torrentem iniquitatis, evertere magis, quam fecundare idoneum! Nec minus malus minusve amarus, minori licet impetu proruens, imber ille qui subsecutus est: Alios salvos fecit, se ipsum non potest salvum facere.

Christus rex Israel descendat nunc de cruce, et credimus ei. Philosophorum ventosa loquacitas non bonus imber est qui sterilitatem magis intulit terris, quam fertilitatem. Multo magis prava dogmata haereticorum mali imbres sunt, quae pro fructibus spinas producunt et tribulos. Mali imbres etiam traditiones Pharisaeorum, quas Salvator redarguit, et ipsi nubes malae. Et nisi existimes me iniuriam facere Moysi, nam bona nubes est illa, non omne quod pluit vel ipsa, bonum tamen dicam ne illi contradicam, qui ait: Dedi illis, id est Iudaeis, praecepta non bona (haud dubium quin per Moysen) et iustificationes, in quibus non vivent in eis. Litteralis illa, verbi causa, observatio Sabbati, sonantis requiem, non donantis; indictus sacrificiorum ritus, interdictus porcinae carnis esus, nonnullorumque similium, quae immunda a Moyse censentur, pluvia est hoc totum ex illa nube descendens, sed nolo in agrum vel hortum meum quandoque descendat. Fuerit sane bona suo tempore; post tempus si venerit, non bonam iam censeo. Omnis etiam Ienis et leniter descendens pluvia, si sit intempestiva, molesta est.

Donec ergo istiusmodi aquae pestilentes occupaverunt terram, et invaluerunt super eam; tempus suum vineae non habuerunt, nec fuit quod sponsa invitaretur ad putandas vineas. Caeterum illis decurrentibus terra apparuit arida, et flores apparuerunt in ea, significantes tempus putationis adesse. Quaeris quando hoc fuit? quando putas, nisi cum refloruit caro Christi in resurrectione? Et hic primus et maximus flos, qui apparuit in terra nostra. Nam primitiae dormientium Christus. Ipse, inquam, flos campi et lilium convallium Iesus, ut putabatur filius Ioseph a Nazareth, quod interpretatur flos. Is ergo flos apparuit primus, non solus.

Nam et multa corpora sanctorum, qui dormierant, pariter surrexerunt, qui veluti quidam lucidissimi flores simul apparuerunt in terra nostra. Denique venerunt in sanctam civitatem, et apparuerunt multis. Flores etiam fuerunt qui primi crediderunt de populo, primitiae sanctorum. Flores eorum miracula, instar florum producentia fructum fidei. Nam postquam ille infidelitatis imber aliquantulum, vel ex parte, abiit et recessit, secuta mox est pluvia voluntaria, quam segregavit Deus haereditati suae, et flores apparere coeperunt. Dominus dedit benignitatem, et terra nostra dedit flores suos, ita ut una die tria millia, in alia quinque millia de populo crederent : adeo in brevi crevit florum numerus, id est credentium multitudo. Et non potuit gelu malitiae praevalere adversus flores qui apparebant, nec praeripere, ut assolet, fructum vitae, quem promittebant.

Nam cum omnes qui crediderant, induerentur virtute ex alto, surrexerunt ex eis homines, qui minas hominum contempserunt, fortes in fide. Passi sunt quidem quamplurimos contradictores; sed non cesserunt, neque subterfugerunt, quominus et facerent, et annuntiarent opera Dei. Nam iuxta illud in psalmo spiritualiter quidem: Et seminaverunt agros, et plantaverunt vineas, et fecerunt fructum nativitatis. Processu temporis tempestas sedata est, et pace reddita terris, creverunt vineae, et propagatae, et dilatatae sunt, et multiplicatae super numerum. Et tunc demum sponsa ad vineas invitatur, non quidem ad plantandum, sed ad putandum quod plantatum iam erat. Opportune quidem: nam id opus pacis tempus requirebat. Quando etenim persecutionis tempore id liceret? Alioquin sumere in manus gladios ancipites, facere vindictam in nationibus, increpationes in populis; alligare reges eorum in compedibus, et nobiles eorum in manicis ferreis; et facere in eis iudicium conscriptum (hoc quippe putare vineas est): haec, inquam, omnia vix vel pacis tempore actitantur in pace.

Et de his satis.

Poterat etiam finiri sermo, si prius quemque vestrum iuxta morem meum de sua vinea monuissem. Quis enim ita ad unguem omnia a se superflua resecavit, ut nil se habere putet putatione dignum? Credite mihi, et putata repullulant, et effugata redeunt, et reaccenduntur exstincta, et sopita denuo excitantur. Parum est ergo semel putasse; saepe putandum est, imo, si fieri possit, semper; quia semper quod putari oporteat, si non dissimulas, invenis. Quantumlibet in hoc corpore manens profeceris, erras si vitia putas emortua, et non magis suppressa. Velis, nolis, intra fines tuos habitat Iebusaeus; subiugari potest, sed non exterminari. Scio, inquit, quia non habitat in me bonum. Parum est nisi et malum inesse fateatur.

Ait namque: Non quod volo, hoc ago; sed quod odi, illud facio. Si autem quod odi, illud facio, iam non ego operor illud, sed quod habitat in me peccatum. Aut te ergo, si audes, praefer Apostolo (nempe ipsius ista vox est); aut fatere cum illo te quoque vitiis non carere. Medium denique vitiorum virtus tenet; ac proinde sedula eges non solum putatione, sed et circumcisione. Alioquin verendum, ne circumquaque a lambentibus, vel potius a rodentibus vitiis illa, dum nescis, paulatim elangueat; aut, si supercreverint, suffocetur. Unum in tanto discrimine consilium est, observare diligenter, et mox ut renascentium capita apparebunt, prompta severitate succidere. Non potest virtus cum vitiis pariter crescere. Ergo ut illa vigeat, istaccrescere non sinantur.

Tolle superflua, et salubria surgunt. Utilitati accedit, quidquid cupiditati demis. Demus operam putationi. Putetur cupiditas, ut virtus roboretur.

Nobis, fratres, putationis semper est tempus, sicut semper est opus. Confido enim quia nobis hiems iam transiit. Scitis quam hiemem dicam? Timorem illum, qui non est in charitate, qui cum omnes initiet ad sapientiam, neminem consummat; quoniam superveniens charitas extundit illum, tanquam hiemem aestas. Aestas enim charitas est: quae si iam venit, imo quia venit, sicut iustum est mihi sentire de vobis, siccaverit necesse est omnem hiemalem imbrem, omnem videlicet anxietatis lacrymam, quam amara recordatio peccati, et timor ante extorquebat iudicii. Itaque (quod non dubius dico, etsi non de omnibus vobis, profecto de pluribus) hic iam imber abiit et recessit: nam et flores apparent indices pluviae suavioris. Habet et aestas pluvias suas suaves et uberes. Quid dulcius lacrymis charitatis?

Flet quippe charitas, sed ex amore, non ex moerore; flet ex desiderio, flet cum flentibus. Tali imbre non ambigo rigatos uberius actus obedientiae vestrae, quos laetus intueor, non murmure tetros, non tristitia subobscuros, sed quodam spirituali gaudio iucundos et floridos. Sic sunt, ac si semper flores gestetis in manibus.

Ergo si hiems transiit, imber abiit et recessit; si demum flores apparuerunt in terra nostra, et subinde quaedam spiritualis gratiae vernalis temperies tempus putationis indicit: quid restat, nisi ut de caetero toti incumbamus huic operi tam sancto, tam necessario? Scrutemur, iuxta prophetam, vias nostras et studia nostra, et in eo se quisque iudicet profecisse, non cum non invenerit quod reprehendat, sed cum, quod invenerit, reprehendet. Tunc te non frustra scrutatus es, si rursum opus esse scrutinio advertisti: et toties non te fefellit inquisitio tua, quoties iterandam putaveris. Si autem semper hoc, cum opus est, facis, semper facis. Semper ergo opus esse tibi memineris superni auxilii, et misericordiae sponsi Ecclesiae Iesu Christi Domini nostri, qui est super omnia Deus benedictus in saecula. Amen.

Scripture echoes

  1. ↩Song.2.10 — My beloved answered and said to me, 'Arise, my darling, my beautiful one, and come away.'
  2. ↩Matt.26.46;Mark.14.42 — Get up, let us go. Look, the one who is betraying me has drawn near. Mark.14.42 — Get up, and let us go. Look, the one who is betraying me has drawn near.
  3. ↩Matt.26.46 — Get up, let us go. Look, the one who is betraying me has drawn near.
  4. ↩Mark.14.42 — Get up, and let us go. Look, the one who is betraying me has drawn near.
  5. ↩Song.2.10 — My beloved answered and said to me, 'Arise, my darling, my beautiful one, and come away.'
  6. ↩Phil.1.21 — For to me, to live is Christ and to die is gain.
  7. ↩Song.2.10 — My beloved answered and said to me, 'Arise, my darling, my beautiful one, and come away.'
  8. ↩Ps.22.5;Ps.24.5 — In you our fathers trusted; they trusted, and you delivered them. Ps.24.5 — He will receive blessing from the LORD, and righteousness from the God of his salvation.
  9. ↩Ps.22.4;Ps.24.4 — But you are holy, enthroned upon the praises of Israel. Ps.24.4 — The one with clean hands and a pure heart, who has not lifted up his soul to what is false, and has not sworn deceitfully.
  10. ↩Song.2.11-Song.2.13 — For behold, the winter is past, the rain is over and gone. Song.2.12 — The blossoms have appeared in the earth; the time of singing has come, and the voice of the turtledove is heard in our land. Song.2.13 — The fig tree has ripened its early figs, and the vines in blossom give off their fragrance. Arise, my love, my beautiful one, and come away.
  11. ↩Song.2.11-Song.2.13 — For behold, the winter is past, the rain is over and gone. Song.2.12 — The blossoms have appeared in the earth; the time of singing has come, and the voice of the turtledove is heard in our land. Song.2.13 — The fig tree has ripened its early figs, and the vines in blossom give off their fragrance. Arise, my love, my beautiful one, and come away.
  12. ↩Song.2.11-Song.2.12 — For behold, the winter is past, the rain is over and gone. Song.2.12 — The blossoms have appeared in the earth; the time of singing has come, and the voice of the turtledove is heard in our land.
  13. ↩John.15.1-John.15.2 — I am the true vine, and my Father is the vinedresser. John.15.2 — Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, so that it may bear more fruit.
  14. ↩2Cor.6.2 — For he says, 'In an acceptable time I listened to you, and on a day of salvation I helped you.' Behold, now is the acceptable time; behold, now is the day of salvation.
  15. ↩2Tim.4.2 — Proclaim the word; be ready whether the time is favorable or not; correct, rebuke, and encourage—with great patience and instruction.
  16. ↩John.4.35 — Do you not say, 'There are still four months, and then the harvest comes'? Look, I say to you, lift up your eyes and see the fields, that they are white for harvest already.
  17. ↩Matt.9.37-Matt.9.38 — Then he said to his disciples, "The harvest is plentiful, but the workers are few." Matt.9.38 — Ask the Lord of the harvest to send out workers into his harvest.
  18. ↩John.4.35 — Do you not say, 'There are still four months, and then the harvest comes'? Look, I say to you, lift up your eyes and see the fields, that they are white for harvest already.
  19. ↩John.4.35 — Do you not say, 'There are still four months, and then the harvest comes'? Look, I say to you, lift up your eyes and see the fields, that they are white for harvest already.
  20. ↩Matt.9.37-Matt.9.38 — Then he said to his disciples, "The harvest is plentiful, but the workers are few." Matt.9.38 — Ask the Lord of the harvest to send out workers into his harvest.
  21. ↩John.7.30 — So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come.
  22. ↩John.7.6 — So Jesus said to them, "My time has not yet come, but your time is always ready."
  23. ↩John.7.10 — But after his brothers had gone up to the feast, then he also went up—not publicly, but as if in secret.
  24. ↩Acts.2.3 — And there appeared to them tongues as of fire, distributed, and it sat upon each one of them.
  25. ↩John.18.18 — The servants and the officers had made a charcoal fire, because it was cold, and they were warming themselves. Peter also was standing with them and warming himself.
  26. ↩John.18.18 — The servants and the officers had made a charcoal fire, because it was cold, and they were warming themselves. Peter also was standing with them and warming himself.
  27. ↩Matt.26.51;Luke.22.49-Luke.22.51;John.18.10-John.18.11 — And behold, one of those who were with Jesus stretched out his hand, drew his sword, and struck the servant of the high priest, cutting off his ear. Luke.22.49 — When those around him saw what was about to happen, they said, "Lord, shall we strike with the sword?" Luke.22.50 — And one of them struck the servant of the high priest and cut off his right ear. Luke.22.51 — But Jesus answered, 'Enough of this!' And he touched the man's ear and healed him. John.18.10 — Then Simon Peter, having a sword, drew it and struck the servant of the high priest, cutting off his right ear. Now the name of the servant was Malchus. John.18.11 — Jesus said to Peter, "Put your sword into its sheath. The cup that the Father has given me—shall I not drink it?"
  28. ↩Matt.26.52 — Then Jesus said to him, "Put your sword back in its place, for all who take up the sword will perish by the sword."
  29. ↩Matt.26.52 — Then Jesus said to him, "Put your sword back in its place, for all who take up the sword will perish by the sword."
  30. ↩Luke.22.3 — Then Satan entered into Judas called Iscariot, who was one of the Twelve.
  31. ↩Luke.24.49;Acts.1.8 — And behold, I am sending the promise of my Father upon you; but remain in the city until you are clothed with power from on high. Acts.1.8 — But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses both in Jerusalem and in all Judea and Samaria, and to the ends of the earth.
  32. ↩John.15.1-John.15.2 — I am the true vine, and my Father is the vinedresser. John.15.2 — Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, so that it may bear more fruit.
  33. ↩Eph.6.17 — And take the helmet of salvation and the sword of the Spirit, which is the word of God.
  34. ↩Isa.53.7 — He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb led to slaughter, and like a sheep silent before its shearers, so he did not open his mouth.
  35. ↩Matt.26.63;Matt.27.12-Matt.27.14 — But Jesus was silent. And the high priest said to him, "I adjure you by the living God, tell us if you are the Christ, the Son of God." Matt.27.12 — And when he was accused by the chief priests and elders, he answered nothing. Matt.27.13 — Then Pilate said to him, "Do you not hear how many things they are testifying against you?" Matt.27.14 — And he did not answer him, not even a word, so that the governor marveled greatly.
  36. ↩John.10.25-John.10.26 — Jesus answered them, "I told you, and you do not believe. The works that I do in my Father's name — these testify about me." John.10.26 — But you do not believe, because you are not among my sheep.
  37. ↩John.15.1-John.15.2 — I am the true vine, and my Father is the vinedresser. John.15.2 — Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, so that it may bear more fruit.
  38. ↩Matt.13.7;Mark.4.7;Luke.8.14 — But some fell among thorns, and the thorns grew up and choked them. Mark.4.7 — and some fell among the thorns, and the thorns grew up and choked it, and it yielded no fruit. Luke.8.14 — Now the seed that fell among thorns—these are the ones who have heard, but as they go on their way they are choked by the cares, riches, and pleasures of life, and they do not bear fruit to maturity.
  39. ↩Song.2.11-Song.2.13 — For behold, the winter is past, the rain is over and gone. Song.2.12 — The blossoms have appeared in the earth; the time of singing has come, and the voice of the turtledove is heard in our land. Song.2.13 — The fig tree has ripened its early figs, and the vines in blossom give off their fragrance. Arise, my love, my beautiful one, and come away.
  40. ↩Isa.5.6 — I will make it a wasteland; it will not be pruned or hoed, and thorns and briers will grow up. And I will command the clouds that they rain no rain upon it.
  41. ↩John.19.15 — So they cried out, "Take him away! Take him away! Crucify him!" Pilate said to them, "Shall I crucify your king?" The chief priests answered, "We have no king but Caesar."
  42. ↩Mark.15.31 — In the same way, the chief priests also, mocking among themselves with the scribes, said, "He saved others; himself he cannot save."
  43. ↩Ezek.20.25 — Moreover, I gave them statutes that were not good, and ordinances by which they could not live.
  44. ↩Matt.27.52-Matt.27.53 — and the tombs were opened, and many bodies of the saints who had fallen asleep were raised Matt.27.53 — and after his resurrection they came out of the tombs, entered the holy city, and appeared to many.
  45. ↩Matt.27.53 — and after his resurrection they came out of the tombs, entered the holy city, and appeared to many.
  46. ↩Rom.8.23 — Not only that, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
  47. ↩Rev.14.4 — These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from among mankind as firstfruits to God and to the Lamb.
  48. ↩Joel.2.23 — Be glad, O children of Zion, and rejoice in the LORD your God; for he has given you the early rain for righteousness, and he has sent down for you the rain, the early and the latter rain, in the first.
  49. ↩Ps.68.9 — The earth quaked; the heavens also poured down — before God, this Sinai, before God, the God of Israel.
  50. ↩Acts.2.41 — So those who received his word were baptized, and that day about three thousand souls were added.
  51. ↩Acts.4.4 — But many of those who heard the word believed, and the number of the men came to be about five thousand.
  52. ↩Ps.106.37 — They sacrificed their sons and their daughters to demons.
  53. ↩Ps.149.6-Ps.149.8 — Let the high praises of God be in their mouths and a two-edged sword in their hands, Ps.149.7 — to execute vengeance among the nations, rebukes among the peoples, Ps.149.8 — to bind their kings with chains, and their honored ones with fetters of iron
  54. ↩Josh.15.63 — But the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive out; and the Jebusites dwell with the children of Judah in Jerusalem to this day.
  55. ↩2Sam.5.6 — The king and his men went to Jerusalem against the Jebusites, the inhabitants of the land. And they said to David, "You shall not come in here, unless you remove the blind and the lame," thinking, "David will not come in here."
  56. ↩Rom.7.18 — For I know that good does not dwell in me—that is, in my flesh. For the willing is present with me, but the working out of the good is not.

Notes

  1. 1 ↩sponsum: could be read as 'his bridegroom' (referring to Christ) or as the participle of spondeo ('the betrothed one'); the gloss notes ambiguity between 'bridegroom' and 'betrothed.' The context of the sermon's allegory favors 'bridegroom.'
  2. 2 ↩The final clause adapts Philippians 1:21 ('for me to live is Christ, and to die is gain') into the allegorical register of the Song of Songs. The bridegroom here is Christ; the bride is the soul.
  3. 3 ↩fructibus is dative/ablative ambiguous; rendered as dative of respect ('yield richer fruit to their cultivators') rather than ablative of means, which fits the horticultural metaphor of the vine responding to its keepers.
  4. 4 ↩charitatis rendered as 'love' per default policy; could also be 'charity' in the theological-virtue sense.
  5. 5 ↩Quoted words echo 2 Cor 6:2.
  6. 6 ↩The Latin hiemale tempus is rendered as 'winter season' rather than allegorizing it prematurely; the allegory is unpacked in the following sentences.
  7. 7 ↩The quoted sayings echo John 7:6, 7:8, and 7:30 from the Gospel narrative.
  8. 8 ↩The extended temporal clause with the relative quo clause is rendered with em-dashes for readability while preserving the logical flow.
  9. 9 ↩The reference to Peter sitting by the coals echoes John 18:18 ('Peter also was standing with them and warming himself') at the denial of Christ.
  10. 10 ↩The long quotation beginning 'sumere in manus gladios ancipites' echoes Psalm 149:6–8 (Vulgate); final resolution belongs to a later stage.
  11. 11 ↩Circumcisione carries a stronger, more radical sense of cutting away than putatio alone; rendered as circumcision to preserve the escalation.
  12. 12 ↩subobscuros is a rare form; rendered as 'darkened with sadness' in parallel with tetros ('grim with resentment'), preserving the contrast with spiritual gladness.
  13. 13 ↩The Latin plays on invenire (find) and reprehendere (censure/criticize): true progress is measured not by the absence of fault but by honest confrontation of the fault you do find.
  14. 14 ↩Sponsi (sponsor/guardian) likely refers to Christ or a patron as the one under whose care the Church is placed; the precise referent is left open in the Latin.

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