ADDITIONAL NOTES

[1005]The evidence that this discourse was delivered on the day of Malachy's death is cumulative. (1) The opening words of § 1, and the closing sentences of § 8 (note "this day"). (2) The statement in § 5, "He saidto us, 'With desire I have desired,'" etc., implies that those who tended Malachy in his sickness were present (seeLife, § 73). The first person plural in § 2 suggests the same conclusion. (3) In § 6, "dwelling among themup to this time" implies that his death was not long past. (4) The striking parallels with Letter iv.; for which see the notes on it. (5) The tone of the sermon—in marked contrast to that of Sermon ii.—indicates that the community was crushed with sorrow for a recent bereavement. SeeR.I.A.xxxv. 255 ff.[1006]damnum uestrum ... damnationem meam.[1007]Lam. iv. 4 (inexact quotation).[1008]Acts ii. 23.[1009]Cp. Matt. x. 29.[1010]Cp. St. Bernard,De Laud. Virg.i. 1 (P.L.clxxxiii. 56): "For if neither a leaf from a tree falls on the earth without cause, nor one of the sparrows without the heavenly Father, am I to suppose that a superfluous word flows from the mouth of the holy evangelist?"[1011]Matt. xii. 42.[1012]SeeLife, § 67.[1013]SeeLife, § 69.[1014]Gal. iv. 14 (inexact quotation).[1015]Cp. Eph. iv. 2.[1016]He was evidently in haste to resume his journey. And no wonder, for the winter was drawing near, and the sooner the passage of the Alps was made the better for his comfort and safety. Cp.R.I.A.xxxv. 248. "Alpine passes ... become impassable usually about the commencement or middle of October, and remain closed until May" (Sennett,Great St. Bernard, p. 369).[1017]Heb. xi. 40.[1018]SeeLife, § 71.[1019]Ps. xxi. 2.[1020]SeeLife, §§ 67, 71.[1021]The translation is supposed by Henriquez,Fasciculus Sanctorum Ordinis Cisterciensis, ii. 41. 6 (P.L.lxxxv. 1559) to have been made on All Saints' Day, the bones being reburied on All Souls' Day. But Vacandard (R.Q.H.lii. 41 f.) thinks that the date of the translation was Saturday, October 30. This event probably marked the end of the construction of the new monastery of Clairvaux, which began before Malachy's first visit. See p. 71, n. 4.[1022]Gal. ii. 9.[1023]Ps. lxxxvi. 17 (vg.).[1024]Matt. xii. 42.[1025]2 Macc. iii. 32 (vg.).[1026]1 Tim. ii. 8.[1027]Rom. x. 15.[1028]Cp. Luke vii. 38.—Perhaps a reference to St. Bernard's own action just before this sermon was preached. See p. 129, n. 6.[1029]Mal. ii. 7.[1030]Ps. xxxvii. 30.[1031]Ps. ci. 1.[1032]Jas. i. 15.[1033]Cp. 2 Cor. xi. 3; 1 Tim. ii. 14.—See J. H. Bernard on 2 Cor. xi. 3 (Expositor's Greek Testament).[1034]1 Tim. ii. 14.[1035]Rev. xii. 9; xx. 2.[1036]1 Cor. vi. 15, etc.[1037]Eph. iv. 15, etc.[1038]1 Cor. xv. 54, combined with 2 Cor. v. 4.[1039]Cp.Cant.xxvi. 11: "Thou art dead, O death, and pierced by the hook thou hast imprudently swallowed, which saith in the words of the prophet, 'O death, I will be thy death! O hell, I will be thy bite.' Pierced, I say, by that hook, to the faithful who go through the midst of thee thou offerest a broad and pleasant path-way into life" (Morison's translation). A very old metaphor. It is thus explained by Rufinus (a.d.400) in his Commentary on the Apostles' Creed (§ 16, Heurtley's translation): "The object of that mystery of the Incarnation ... was that the divine virtue of the Son of God, as though it were a hook concealed beneath the form and fashion of human flesh, ... might lure on the prince of this world to a conflict, to whom offering His flesh as a bait, His divinity underneath might secure him, caught with a hook by the shedding of His immaculate blood.... As, if a fish seizes a baited hook, it not only does not take the bait off the hook, but is drawn out of the water to be itself food for others, so he who had the power of death seized the body of Jesus in death, not being aware of the hook of divinity enclosed within it, but, having swallowed it, he was caught forthwith, and the bars of hell being burst asunder, he was drawn forth as it were from the abyss to become food for others."[1040]Ps. lxxxix. 48 (vg.).[1041]1 John iii. 8.[1042]1 John ii. 13, 14.[1043]Matt. xxv. 41.[1044]Rev. xii. 12.[1045]Jer. l. 23.[1046]1 Cor. xii. 7 (vg.).[1047]Matt. x. 25.[1048]Col. ii. 14.[1049]Rom. vi. 12.[1050]Rom. vii. 17.[1051]1 Cor. xv. 55 (vg.).[1052]1 Cor. xv. 26.[1053]Heb. ii. 14; Tobit ii. 8.[1054]Ps. cxxvii. 2, 3 (vg.).[1055]Ps. xxxiv. 21 (vg.).[1056]Ps. cxvi. 15.[1057]Communio for All Saints (Wisd. iii. 2, 3).[1058]Eph. ii. 19 (with variant).[1059]Ps. lxvi. 12.[1060]Hos. x. 15 (vg.: xi. 1).[1061]Luke xxii. 15.—SeeLife, § 73, where for "he said to us" we have "lifting up his eyes onthose who stood round him, he said."[1062]Ps. lxvi. 12.[1063]Luke xvi. 24, 25.[1064]Ps. xlvi. 4.[1065]Ps. xxxvi. 8 (vg.).[1066]Ps. xxiii. 5 (vg.).[1067]Gen. ii. 9.[1068]2 Cor. viii. 2.[1069]Rev. xxi. 25; xxii. 5.[1070]Eph. iii. 13.[1071]Ps. lxvi. 12.[1072]Ps. lxxxiii 12 (vg.).[1073]1 Sam. xix. 5.[1074]SeeLife, §§ 19-31.[1075]See p. 82, n. 5.[1076]Ps. lxvi. 10, 11.[1077]Examinauit, non exinaniuit.[1078]Ecclus. xlv. 4 (vg.).[1079]1 John v. 4.[1080]Gal. vi. 1.[1081]1 Kings xxi. 7 (vg.).[1082]Cp. Matt. xiv. 25; John vi. 19.[1083]Luke xxi. 19.[1084]Ps. xci. 7.[1085]That is, the sea. The details of the imagery are not clear. But evidently the sea represents the pleasures, and the hills and rocks the adversities, of life.[1086]2 Cor. vi. 7.[1087]Ps. lxvi. 12.[1088]Ps. cxvi. 7, 8 (vg.).—The printed text has, in place of the bracketed words, "and so forth." The threefold deliverance obviously corresponds to the threefold rejoicing mentioned below, sin being substituted for death in the description of it, because "the death of the soul is sin."[1089]Luke xxiv. 29.[1090]Cp. Ps. cxvi. 8.[1091]Ezek. xviii. 4.[1092]Rom. vii. 17, 20.[1093]Ps. cxvi. 8.[1094]For other comparisons of Malachy with Elijah, seeLife, § 23; Serm. ii. § 8.[1095]2 Kings ii. 13.[1096]Gen. xxxix. 12, 15 (vg.).[1097]2 Kings ii. 11.[1098]Cant. i. 3, 4.[1099]It is plain from § 7 that this sermon was preached on an anniversary of Malachy's death,i.e.on November 2, in a year later than 1148. I put it in 1149 because of its striking coincidences with theLife, which was written early in that year (see p. lxv). There is also a possible echo (§ 3) ofDe Cons.i. which belongs to the same year (P.L.clxxxii. 723). These, together with two coincidences of phrase with other writings of St. Bernard, are pointed out in the notes. SeeR.I.A.xxxv. 260 ff.[1100]2 Cor. v. 6.[1101]Rom. xii. 15.[1102]Ps. lxviii. 3.[1103]Ecclus. xliv. 7.[1104]Ecclus. xliv. 16 (vg.).[1105]Ecclus. xliv. 17.[1106]Luke i. 75.[1107]1 Cor. ix. 18.—Cp.Life, § 43 (p. 84).[1108]Eph. vi. 17.[1109]Matt. xi. 30.[1110]Ps. xvi. 5 (vg.).[1111]Isa. xlviii. 20; Jer. xxv. 31.[1112]Ps. ii. 8.[1113]2 Pet. ii. 1.[1114]1 Cor. vi. 20.[1115]Acts xx. 28.[1116]2 Cor. xi. 7.[1117]Gratum erat munus gratuitum.[1118]Matt. vi. 22; Luke xi. 34.[1119]Hab. iii. 13.[1120]Matt. vi. 22, 23; Luke xi. 34, 35.[1121]Ps. cxi. 2 (vg.).[1122]Gen. i. 31.[1123]Ps. lxviii. 5.[1124]2 Cor. ix. 7.[1125]1 Cor. ix. 22.[1126]Jas. iv. 6; 1 Pet. v. 5.[1127]SeeLife, § 60.[1128]1 John iv. 6.[1129]Printed text,Ipse enim est.With A I omitenim.[1130]Josh. vii. 15, etc.[1131]So A:cicius(=citius)ibatforriuus ibatof the printed text.[1132]The story is told much more fully inLife, §§ 58, 59; where there are many similarities in phraseology to the present passage. In both places it is connected with the miraculous blinding of the king, immediately preceding it here, immediately following it there.[1133]Ps. lxxxvi. 5 (vg.).[1134]Cp. the description of Malchus,Life, § 8: "He was reverenced by all, as the one father of all"; and of Malachy, § 33: "the loving father of all."[1135]Matt. xxiii. 37.[1136]Ps. lxi. 4 (vg.).[1137]Cp.Life, § 42: "Neither sex nor age, nor condition nor profession, is held in account."[1138]Ps. xxxv. 10[1139]Ps. iv. 4 (vg.).[1140]Prov. xvi. 32.[1141]Job xxxvi. 18 (vg.).[1142]Non urebatur illa, sed utebatur.[1143]Utriusque hominis sui.[1144]1 Tim. v. 22.[1145]Cp.De Cons.i. 6: "If you desire wholly to belong to all ... I praise your humility, but only if it is complete. But how can it be complete if you exclude yourself? And you are a man. Then, that your humanity also may be complete, let the bosom which receives all gather you also within itself ... wherefore, where all possess you let you yourself also be one of those who possess."[1146]Lucan,Phars.ii. 383.[1147]Cp.De Cons.iv. 12, "In ease not taking ease;"Life, § 43, "Quiet often, but by no means at any time taking ease."[1148]Ps. cxix. 23.[1149]Eccles. ii. 14 (inexact quotation).[1150]Cp. Luke iv. 22.[1151]Tantillus.The text seems to be corrupt. Readtam laetus?[1152]Cp.Life, § 43: "Yea, what was there that was not edifying," etc.[1153]Ps. xx. 3 (vg.).[1154]2 Cor. ii. 15.[1155]1 Thess. i. 4 (vg.); 2 Thess. ii. 13.[1156]That is, Malachias, the Hebrew formy angel, with a Latin termination. For its origin seeLife, § 12.[1157]At this point, with A, I omit a passage which is identical with the first half of Serm. i. § 5, and interrupts the argument. With A, also, in the following sentence I readLaetemur et nos dilectissimi quodforLaetemur quodof the printed text. SeeR.I.A.xxxv. 260-262.[1158]Judg. xiii. 20.[1159]Dan. vi. 13; Ezra iv. 1.[1160]Ps. ix. 2.[1161]Curia.[1162]Cui sit cura nostri.[1163]Cp. Lett. iv. § 2.[1164]Informauit.[1165]Confirmauit.[1166]Song of Three Children, 16.[1167]Ps. xliii. 4.[1168]Jer. ix. 1.[1169]Ps. xlv. 15.[1170]Luke i. 68.[1171]Matt. iv. 5.[1172]Ps. cxxvi. 1, 4 (vg.).[1173]Luke i. 47.[1174]1 Cor. vi. 17.[1175]SeeDe Cons.v. 2, quoted p. 127, n. 13, and the sermon on the Marriage of the Soul with the Word (Cant.lxxxiii. 6), in which St. Bernard, quoting 1 Cor. vi. 17, says, "Love ... joins the two in one spirit, makes them no longer two but one." Cp. alsoCant.xxvi. 5: "He that is joined to God is one spirit, and is wholly changed into a certain divine feeling, and cannot think of or mind anything but God, and that which God thinks and minds, being full of God." For the last phrase see Ignatius,Magn.14.[1176]Ps. xciii. 5.[1177]Ps. xxx. 4.[1178]Luke i. 75.[1179]Ps. cxlv. 7 (vg.).[1180]1 Sam. xv. 17 (inexact quotation).[1181]Luke i. 49.[1182]Ps. cxlv. 5 (vg.).[1183]Num. xi. 25; 2 Kings ii. 9, 15.[1184]Luke i. 17.—See p. 151, n. 3.[1185]Ecclus. xlv. 5.[1186]The same phrase occurs inLife, § 75, similarly applied.[1187]Isa. lxii. 3.[1188]Ps. lii. 8 (vg.).[1189]Ps. xlv. 7 (vg.).[1190]Epiphany Collect.[1191]Cp.Life, § 47 (p. 88).[1192]Isa. xxvii. 6, combined with Hos. xiv. 5, and Ecclus. xxxix. 14.[1193]Ecclus. xlv. 1.[1194]Ecclus. xxiv. 2, 12 (vg.). The clauses containing the word assembly (plenitudo) are omitted in R.V.[1195]Ps. cxxxvi. 7.[1196]John i. 4.[1197]Ps. xlvi. 4.[1198]Ecclus. l. 6.[1199]1 John i. 7, combined with 1 Thess. v. 5.[1200]Isa. xviii. 4 (vg.).

[1006]damnum uestrum ... damnationem meam.

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

[1008]Acts ii. 23.

[1009]Cp. Matt. x. 29.

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

[1011]Matt. xii. 42.

[1012]SeeLife, § 67.

[1013]SeeLife, § 69.

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

[1015]Cp. Eph. iv. 2.

[1016]He was evidently in haste to resume his journey. And no wonder, for the winter was drawing near, and the sooner the passage of the Alps was made the better for his comfort and safety. Cp.R.I.A.xxxv. 248. "Alpine passes ... become impassable usually about the commencement or middle of October, and remain closed until May" (Sennett,Great St. Bernard, p. 369).

[1017]Heb. xi. 40.

[1018]SeeLife, § 71.

[1019]Ps. xxi. 2.

[1020]SeeLife, §§ 67, 71.

[1021]The translation is supposed by Henriquez,Fasciculus Sanctorum Ordinis Cisterciensis, ii. 41. 6 (P.L.lxxxv. 1559) to have been made on All Saints' Day, the bones being reburied on All Souls' Day. But Vacandard (R.Q.H.lii. 41 f.) thinks that the date of the translation was Saturday, October 30. This event probably marked the end of the construction of the new monastery of Clairvaux, which began before Malachy's first visit. See p. 71, n. 4.

[1022]Gal. ii. 9.

[1023]Ps. lxxxvi. 17 (vg.).

[1024]Matt. xii. 42.

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

[1026]1 Tim. ii. 8.

[1027]Rom. x. 15.

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

[1029]Mal. ii. 7.

[1030]Ps. xxxvii. 30.

[1031]Ps. ci. 1.

[1032]Jas. i. 15.

[1033]Cp. 2 Cor. xi. 3; 1 Tim. ii. 14.—See J. H. Bernard on 2 Cor. xi. 3 (Expositor's Greek Testament).

[1034]1 Tim. ii. 14.

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

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

[1037]Eph. iv. 15, etc.

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

[1039]Cp.Cant.xxvi. 11: "Thou art dead, O death, and pierced by the hook thou hast imprudently swallowed, which saith in the words of the prophet, 'O death, I will be thy death! O hell, I will be thy bite.' Pierced, I say, by that hook, to the faithful who go through the midst of thee thou offerest a broad and pleasant path-way into life" (Morison's translation). A very old metaphor. It is thus explained by Rufinus (a.d.400) in his Commentary on the Apostles' Creed (§ 16, Heurtley's translation): "The object of that mystery of the Incarnation ... was that the divine virtue of the Son of God, as though it were a hook concealed beneath the form and fashion of human flesh, ... might lure on the prince of this world to a conflict, to whom offering His flesh as a bait, His divinity underneath might secure him, caught with a hook by the shedding of His immaculate blood.... As, if a fish seizes a baited hook, it not only does not take the bait off the hook, but is drawn out of the water to be itself food for others, so he who had the power of death seized the body of Jesus in death, not being aware of the hook of divinity enclosed within it, but, having swallowed it, he was caught forthwith, and the bars of hell being burst asunder, he was drawn forth as it were from the abyss to become food for others."

[1040]Ps. lxxxix. 48 (vg.).

[1041]1 John iii. 8.

[1042]1 John ii. 13, 14.

[1043]Matt. xxv. 41.

[1044]Rev. xii. 12.

[1045]Jer. l. 23.

[1046]1 Cor. xii. 7 (vg.).

[1047]Matt. x. 25.

[1048]Col. ii. 14.

[1049]Rom. vi. 12.

[1050]Rom. vii. 17.

[1051]1 Cor. xv. 55 (vg.).

[1052]1 Cor. xv. 26.

[1053]Heb. ii. 14; Tobit ii. 8.

[1054]Ps. cxxvii. 2, 3 (vg.).

[1055]Ps. xxxiv. 21 (vg.).

[1056]Ps. cxvi. 15.

[1057]Communio for All Saints (Wisd. iii. 2, 3).

[1058]Eph. ii. 19 (with variant).

[1059]Ps. lxvi. 12.

[1060]Hos. x. 15 (vg.: xi. 1).

[1061]Luke xxii. 15.—SeeLife, § 73, where for "he said to us" we have "lifting up his eyes onthose who stood round him, he said."

[1062]Ps. lxvi. 12.

[1063]Luke xvi. 24, 25.

[1064]Ps. xlvi. 4.

[1065]Ps. xxxvi. 8 (vg.).

[1066]Ps. xxiii. 5 (vg.).

[1067]Gen. ii. 9.

[1068]2 Cor. viii. 2.

[1069]Rev. xxi. 25; xxii. 5.

[1070]Eph. iii. 13.

[1071]Ps. lxvi. 12.

[1072]Ps. lxxxiii 12 (vg.).

[1073]1 Sam. xix. 5.

[1074]SeeLife, §§ 19-31.

[1075]See p. 82, n. 5.

[1076]Ps. lxvi. 10, 11.

[1077]Examinauit, non exinaniuit.

[1078]Ecclus. xlv. 4 (vg.).

[1079]1 John v. 4.

[1080]Gal. vi. 1.

[1081]1 Kings xxi. 7 (vg.).

[1082]Cp. Matt. xiv. 25; John vi. 19.

[1083]Luke xxi. 19.

[1084]Ps. xci. 7.

[1085]That is, the sea. The details of the imagery are not clear. But evidently the sea represents the pleasures, and the hills and rocks the adversities, of life.

[1086]2 Cor. vi. 7.

[1087]Ps. lxvi. 12.

[1088]Ps. cxvi. 7, 8 (vg.).—The printed text has, in place of the bracketed words, "and so forth." The threefold deliverance obviously corresponds to the threefold rejoicing mentioned below, sin being substituted for death in the description of it, because "the death of the soul is sin."

[1089]Luke xxiv. 29.

[1090]Cp. Ps. cxvi. 8.

[1091]Ezek. xviii. 4.

[1092]Rom. vii. 17, 20.

[1093]Ps. cxvi. 8.

[1094]For other comparisons of Malachy with Elijah, seeLife, § 23; Serm. ii. § 8.

[1095]2 Kings ii. 13.

[1096]Gen. xxxix. 12, 15 (vg.).

[1097]2 Kings ii. 11.

[1098]Cant. i. 3, 4.

[1099]It is plain from § 7 that this sermon was preached on an anniversary of Malachy's death,i.e.on November 2, in a year later than 1148. I put it in 1149 because of its striking coincidences with theLife, which was written early in that year (see p. lxv). There is also a possible echo (§ 3) ofDe Cons.i. which belongs to the same year (P.L.clxxxii. 723). These, together with two coincidences of phrase with other writings of St. Bernard, are pointed out in the notes. SeeR.I.A.xxxv. 260 ff.

[1100]2 Cor. v. 6.

[1101]Rom. xii. 15.

[1102]Ps. lxviii. 3.

[1103]Ecclus. xliv. 7.

[1104]Ecclus. xliv. 16 (vg.).

[1105]Ecclus. xliv. 17.

[1106]Luke i. 75.

[1107]1 Cor. ix. 18.—Cp.Life, § 43 (p. 84).

[1108]Eph. vi. 17.

[1109]Matt. xi. 30.

[1110]Ps. xvi. 5 (vg.).

[1111]Isa. xlviii. 20; Jer. xxv. 31.

[1112]Ps. ii. 8.

[1113]2 Pet. ii. 1.

[1114]1 Cor. vi. 20.

[1115]Acts xx. 28.

[1116]2 Cor. xi. 7.

[1117]Gratum erat munus gratuitum.

[1118]Matt. vi. 22; Luke xi. 34.

[1119]Hab. iii. 13.

[1120]Matt. vi. 22, 23; Luke xi. 34, 35.

[1121]Ps. cxi. 2 (vg.).

[1122]Gen. i. 31.

[1123]Ps. lxviii. 5.

[1124]2 Cor. ix. 7.

[1125]1 Cor. ix. 22.

[1126]Jas. iv. 6; 1 Pet. v. 5.

[1127]SeeLife, § 60.

[1128]1 John iv. 6.

[1129]Printed text,Ipse enim est.With A I omitenim.

[1130]Josh. vii. 15, etc.

[1131]So A:cicius(=citius)ibatforriuus ibatof the printed text.

[1132]The story is told much more fully inLife, §§ 58, 59; where there are many similarities in phraseology to the present passage. In both places it is connected with the miraculous blinding of the king, immediately preceding it here, immediately following it there.

[1133]Ps. lxxxvi. 5 (vg.).

[1134]Cp. the description of Malchus,Life, § 8: "He was reverenced by all, as the one father of all"; and of Malachy, § 33: "the loving father of all."

[1135]Matt. xxiii. 37.

[1136]Ps. lxi. 4 (vg.).

[1137]Cp.Life, § 42: "Neither sex nor age, nor condition nor profession, is held in account."

[1138]Ps. xxxv. 10

[1139]Ps. iv. 4 (vg.).

[1140]Prov. xvi. 32.

[1141]Job xxxvi. 18 (vg.).

[1142]Non urebatur illa, sed utebatur.

[1143]Utriusque hominis sui.

[1144]1 Tim. v. 22.

[1145]Cp.De Cons.i. 6: "If you desire wholly to belong to all ... I praise your humility, but only if it is complete. But how can it be complete if you exclude yourself? And you are a man. Then, that your humanity also may be complete, let the bosom which receives all gather you also within itself ... wherefore, where all possess you let you yourself also be one of those who possess."

[1146]Lucan,Phars.ii. 383.

[1147]Cp.De Cons.iv. 12, "In ease not taking ease;"Life, § 43, "Quiet often, but by no means at any time taking ease."

[1148]Ps. cxix. 23.

[1149]Eccles. ii. 14 (inexact quotation).

[1150]Cp. Luke iv. 22.

[1151]Tantillus.The text seems to be corrupt. Readtam laetus?

[1152]Cp.Life, § 43: "Yea, what was there that was not edifying," etc.

[1153]Ps. xx. 3 (vg.).

[1154]2 Cor. ii. 15.

[1155]1 Thess. i. 4 (vg.); 2 Thess. ii. 13.

[1156]That is, Malachias, the Hebrew formy angel, with a Latin termination. For its origin seeLife, § 12.

[1157]At this point, with A, I omit a passage which is identical with the first half of Serm. i. § 5, and interrupts the argument. With A, also, in the following sentence I readLaetemur et nos dilectissimi quodforLaetemur quodof the printed text. SeeR.I.A.xxxv. 260-262.

[1158]Judg. xiii. 20.

[1159]Dan. vi. 13; Ezra iv. 1.

[1160]Ps. ix. 2.

[1161]Curia.

[1162]Cui sit cura nostri.

[1163]Cp. Lett. iv. § 2.

[1164]Informauit.

[1165]Confirmauit.

[1166]Song of Three Children, 16.

[1167]Ps. xliii. 4.

[1168]Jer. ix. 1.

[1169]Ps. xlv. 15.

[1170]Luke i. 68.

[1171]Matt. iv. 5.

[1172]Ps. cxxvi. 1, 4 (vg.).

[1173]Luke i. 47.

[1174]1 Cor. vi. 17.

[1175]SeeDe Cons.v. 2, quoted p. 127, n. 13, and the sermon on the Marriage of the Soul with the Word (Cant.lxxxiii. 6), in which St. Bernard, quoting 1 Cor. vi. 17, says, "Love ... joins the two in one spirit, makes them no longer two but one." Cp. alsoCant.xxvi. 5: "He that is joined to God is one spirit, and is wholly changed into a certain divine feeling, and cannot think of or mind anything but God, and that which God thinks and minds, being full of God." For the last phrase see Ignatius,Magn.14.

[1176]Ps. xciii. 5.

[1177]Ps. xxx. 4.

[1178]Luke i. 75.

[1179]Ps. cxlv. 7 (vg.).

[1180]1 Sam. xv. 17 (inexact quotation).

[1181]Luke i. 49.

[1182]Ps. cxlv. 5 (vg.).

[1183]Num. xi. 25; 2 Kings ii. 9, 15.

[1184]Luke i. 17.—See p. 151, n. 3.

[1185]Ecclus. xlv. 5.

[1186]The same phrase occurs inLife, § 75, similarly applied.

[1187]Isa. lxii. 3.

[1188]Ps. lii. 8 (vg.).

[1189]Ps. xlv. 7 (vg.).

[1190]Epiphany Collect.

[1191]Cp.Life, § 47 (p. 88).

[1192]Isa. xxvii. 6, combined with Hos. xiv. 5, and Ecclus. xxxix. 14.

[1193]Ecclus. xlv. 1.

[1194]Ecclus. xxiv. 2, 12 (vg.). The clauses containing the word assembly (plenitudo) are omitted in R.V.

[1195]Ps. cxxxvi. 7.

[1196]John i. 4.

[1197]Ps. xlvi. 4.

[1198]Ecclus. l. 6.

[1199]1 John i. 7, combined with 1 Thess. v. 5.

[1200]Isa. xviii. 4 (vg.).

A.—St. Bernard's Description of the State of the Irish Church.

Life, §§ 7, 16, 17.

In two passages of theLifeserious charges are made against the Irish Church of the early years of the twelfth century. These charges refer primarily to the dioceses of Armagh and Connor; but it is probable that those dioceses were typical of many other districts throughout the country. If St. Bernard's statements are true of them, they may be applied with little reserve to the greater part of Ireland. Indeed he himself gives us more than a hint that the abuses which he condemns were by no means confined to eastern Ulster (§ 19). It may be well, therefore, to bring them together and to discuss them.

1. There was no such thing as chanting at the canonical hours. In the whole bishopric of Armagh "there was none who could or would sing" (§ 7). "In the churches [of Connor] there was not heard the voice either of preacher or singer" (§ 16). We may suspect that there is some exaggeration here; for if church song was absolutely unknown, how could Malachy have "learnt singing in his youth" (§ 7)? But that St. Bernard's remarks are substantially correct need not be questioned. He is not speaking of the Irish Church as it was in its earlier period, but of its state at the time when it had probably fallen to its lowest depth. His assertion, therefore, is not disposed of by references to the chanting at the funerals of Brian Boroimhe in 1014 and Maelsechlainn in 1022 (O'Hanlon, p. 34). Indeed in the notices of those events inA.F.M.there is no express mention of ecclesiastical song.

2. At Armagh Confession was not practised (§ 7); in the diocese of Connor "nowhere could be found any who would either seek penance or impose it" (§ 16). It may be true that Confession had been much neglected among some classes of the people: Malachy on one occasion met a woman who had never confessed (§ 54), and the very fact that he put the question to her "whether she had ever confessed her sins" suggests that she was not singular in this respect. But it is remarkable that theanmchara(soul-friend), or Confessor, is frequently mentioned in Irish literature. The obits of several persons to whom that title is given are recorded in the Annals in the twelfth century. And penance is often alluded to in theobituary notices of distinguished persons, clerical and lay. In his sweeping statement St. Bernard may have had in mind some differences of method in penitential discipline between the Roman and Irish Churches.

3. The sacrament of Confirmation was not celebrated, at any rate in Armagh (§ 7). This rite has always been used in the Irish Church, though possibly neglected locally at some periods. St. Patrick tells us that he "confirmed in Christ" those whom he had "begotten to God" (Epistle, 2; cp.Confession, 38, 51)—thus giving us one of the earliest instances in literature of the application to the rite of its present familiar name. But in his practice (Epistle, § 3), as in the Stowe Missal, abouta.d.800 (ed. Sir G. F. Warner, vol. ii. p. 31), it seems to have consisted of an anointing with chrism without laying on, or raising, of hand, or a direct prayer for the Holy Spirit. According to the Stowe Missal it was administered by a presbyter. It is improbable that St. Bernard or his romanizing friends would recognize the rite so performed as true Confirmation.

4. One of the things which was neglected at Armagh was "the marriage contract" (§ 7). In the diocese of Connor there was "no entry into lawful marriages" (§ 16). By the labours of Malachy this abuse disappeared. In Armagh he "instituted anew" the marriage contract; in Connor it came to pass that "the celebration of marriage" was revived (§ 17). Putting these statements together we may conclude that St. Bernard's meaning is that marriages had ceased to be celebrated in the face of the Church, and that in consequence the vow of a life-long union was often evaded. Now contemporary writers charge the Irish of this period with loose sexual morality, especially in regard of arbitrary divorce, matrimony within the prohibited degrees, exchange of wives, and other breaches of the law of marriage. Such accusations are made, for example, by Pope Gregory VII. (Haddan and Stubbs,Eccl. Docs.ii. 160), Lanfranc (Ussher, 490;P.L.cl. 535, 536), Anselm (Ussher 521, 523;P.L.clix. 173, 178) and Giraldus Cambrensis (Gest.ii. 14;Top.iii. 19). Their evidence is the more worthy of credence because the usages to which they refer were characteristic of the Irish at an earlier period (Encycl. of Religion and Ethics, v. 456, 460), and might be expected to recur in an age of spiritual decline. But both Lanfranc and Anselm testify to the existence of marriage as an institution among the Irish. The former speaks of the divorce of a wife "lawfully joined to her husband," and the latter uses terms of similar import. So also does St. Bernard himself. His praise of Malachy's mother (Life, § 1) is inconceivable if she did not live in wedlock; and he expressly states that eight "metropolitans" of Armagh were "married men" (§ 19). But if there was nevertheless a revival among large sections of the people of pagan ideas of marriage, which tolerated polygamy, concubinage, incest and easy termination of unions, it can be understood that marriage in the face of the Church, which included a vow absolutely prohibitive of all these things, would be commonly avoided. Malachy's anxietyto restore the marriage ceremony was no doubt due to a desire to purge the nation of immoral customs of which St. Bernard makes no express mention. But, however that may be, we have contemporary native evidence that the rite of marriage had fallen into desuetude, and that Malachy was successful in his effort to restore it. For in the document quoted on p. 170, we are told that in a district which was part of the diocese of Armagh when he was Cellach's vicar (L.A.J.iv. 37), and under the rule of his patron, Donough O'Carroll, "marriage was assented to."

5. "There was no giving of tithes or firstfruits," writes St. Bernard (§ 16). He is speaking of the diocese of Connor. But there is no doubt that the remark might have been made of other districts. There was no such custom as the payment of tithes in Ireland before the twelfth century. They are first mentioned by Gilbert of Limerick, about 1108, in hisDe Statu Ecclesiae(Ussher, 507); and they were enjoined at the Synods of Kells in 1152 (Keating, iii. 315) and Cashel in 1172 (Can. 3, Giraldus,Expug., i. 35). From the document quoted above we learn that in Oriel, under Donough O'Carroll, "tithes were received"—evidently a new impost.

6. "Ministers of the altar were exceeding few" in the diocese of Connor (§ 16); and accordingly it is observed that Malachy provided his new churches with clergy (§ 17). This is not proved, nor is it in any great degree corroborated by the statement ofA.F.M.(1148) that Malachy "ordained bishops and priests and men of every order"; but the parallel is perhaps worth noting.

7. The voice of the preacher was not heard in the churches (§ 16). This statement cannot, so far as I know, be checked.

8. The same remark must be made about the statements that the people would not come to church (§ 16), and that Malachy's exertions at length induced them to do so (§ 17), though they are sufficiently probable.

9. That "churches were rebuilt" (§ 17) cannot be questioned. No doubt the monasteries of Bangor and Saul would be counted among the number. We have explicit and independent evidence of the fact. The foundation of churches and re-edifying of monasteries were a conspicuous feature of the reign of Donough O'Carroll (see p. 170). AndA.F.M.(1148) lay great stress on Malachy's activities in this direction. He "consecrated many churches and cemeteries," and "founded churches and monasteries, for by him was repaired every church in Ireland which had been consigned to decay and neglect, and they had been neglected from time remote."

On the whole it appears that St. Bernard's strictures are at least not without foundation in fact, in so far as they can be tested. But he can scarcely be acquitted of some measure of exaggeration in the rhetorical passages in which they occur.

B.—The Hereditary Succession of the Coarbs Of Patrick.

Life, §§ 19. 20, 30.

The assertions of St. Bernard inLife, § 19, concerning the coarbs of Patrick are controlled byA.U.The ninth predecessor of Cellach, Cathasach II. († 957) is described in them (s.a.956) as "coarb of Patrick, learned bishop of the Goidhil." None of the following eight is said to have been a bishop, though all are called coarbs of Patrick. Moreover Cellach himself was appointed abbot before he "received holy orders," and the record of his ordination on St. Adamnan's Day (September 23) 1105, several weeks after his "institution," seems to indicate that it was unusual for the abbots to be ordained. All this corroborates the statement that his eight predecessors were "without orders." It is true, indeed, that according toA.F.M.Amalgaid, one of the eight, anointed Maelsechlainn king of Ireland, on his deathbed in 1022. But it does not follow from this that he was a priest. In early times, as is well known, unction was administered to the sick by laymen; and there appears to be no evidence that this office was confined to the priesthood till well on in the ninth century (Dict. of Christ. Antiquities, ii. 2004). It is at least possible that the older usage lingered on in Ireland to a much later date than on the Continent. But the statement ofA.F.M.as to the anointing of Maelsechlainn is not confirmed by the more reliable authority ofA.U.

That at least five of the eight were, as St. Bernard says, "married men" is shown by the following table, compiled fromA.U.and MacFirbis (R.I.A., MS. 23 P. 1, p. 308). The persons whose names are printed in italics were coarbs of Patrick.

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