St. Bernard of Clairvaux: On Loving God

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On Loving God
by St. Bernard of Clairvaux

Chapter X. Of the fourth degree of love: wherein man does not even love self save for God's sake


How blessed is he who reaches the fourth degree of love, wherein one loves himself only in God! Thy righteousness standeth like the strong mountains, O God. Such love as this is God's hill, in the which it pleaseth Him to dwell. Who shall ascend into the hill of the Lord?' O that I had wings like a dove; for then would I flee away and be at rest.' At Salem is His tabernacle; and His dwelling in Sion.' Woe is me, that I am constrained to dwell with Mesech! ' (Ps. 24.3; 55.6; 76.2; 120.5). When shall this flesh and blood, this earthen vessel which is my soul's tabernacle, attain thereto? When shall my soul, rapt with divine love and altogether self-forgetting, yea, become like a broken vessel, yearn wholly for God, and, joined unto the Lord, be one spirit with Him? When shall she exclaim, My flesh and my heart faileth; but God is the strength of my heart and my portion for ever' (Ps. 73.26). I would count him blessed and holy to whom such rapture has been vouchsafed in this mortal life, for even an instant to lose thyself, as if thou wert emptied and lost and swallowed up in God, is no human love; it is celestial. But if sometimes a poor mortal feels that heavenly joy for a rapturous moment, then this wretched life envies his happiness, the malice of daily trifles disturbs him, this body of death weighs him down, the needs of the flesh are imperative, the weakness of corruption fails him, and above all brotherly love calls him back to duty. Alas! that voice summons him to re-enter his own round of existence; and he must ever cry out lamentably, O Lord, I am oppressed: undertake for me' (Isa. 38.14); and again, O wretched man that I am! who shall deliver me from the body of this death?' (Rom. 7.24).

Seeing that the Scripture saith, God has made all for His own glory (Isa. 43.7), surely His creatures ought to conform themselves, as much as they can, to His will. In Him should all our affections center, so that in all things we should seek only to do His will, not to please ourselves. And real happiness will come, not in gratifying our desires or in gaining transient pleasures, but in accomplishing God's will for us: even as we pray every day: Thy will be done in earth as it is in heaven' (Matt. 6.10). O chaste and holy love! O sweet and gracious affection! O pure and cleansed purpose, thoroughly washed and purged from any admixture of selfishness, and sweetened by contact with the divine will! To reach this state is to become godlike. As a drop of water poured into wine loses itself, and takes the color and savor of wine; or as a bar of iron, heated red-hot, becomes like fire itself, forgetting its own nature; or as the air, radiant with sun-beams, seems not so much to be illuminated as to be light itself; so in the saints all human affections melt away by some unspeakable transmutation into the will of God. For how could God be all in all, if anything merely human remained in man? The substance will endure, but in another beauty, a higher power, a greater glory. When will that be? Who will see, who possess it? When shall I come to appear before the presence of God?' (Ps. 42.2). My heart hath talked of Thee, Seek ye My face: Thy face, Lord, will I seek' (Ps. 27.8). Lord, thinkest Thou that I, even I shall see Thy holy temple?

In this life, I think, we cannot fully and perfectly obey that precept, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind' (Luke 10.27). For here the heart must take thought for the body; and the soul must energize the flesh; and the strength must guard itself from impairment. And by God's favor, must seek to increase. It is therefore impossible to offer up all our being to God, to yearn altogether for His face, so long as we must accommodate our purposes and aspirations to these fragile, sickly bodies of ours. Wherefore the soul may hope to possess the fourth degree of love, or rather to be possessed by it, only when it has been clothed upon with that spiritual and immortal body, which will be perfect, peaceful, lovely, and in everything wholly subjected to the spirit. And to this degree no human effort can attain: it is in God's power to give it to whom He wills. Then the soul will easily reach that highest stage, because no lusts of the flesh will retard its eager entrance into the joy of its Lord, and no troubles will disturb its peace. May we not think that the holy martyrs enjoyed this grace, in some degree at least, before they laid down their victorious bodies? Surely that was immeasurable strength of love which enraptured their souls, enabling them to laugh at fleshly torments and to yield their lives gladly. But even though the frightful pain could not destroy their peace of mind, it must have impaired somewhat its perfection.

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On Loving God
by St. Bernard of Clairvaux

Chapter XI. Of the attainment of this perfection of love only at the resurrection


What of the souls already released from their bodies? We believe that they are overwhelmed in that vast sea of eternal light and of luminous eternity. But no one denies that they still hope and desire to receive their bodies again: whence it is plain that they are not yet wholly transformed, and that something of self remains yet unsurrendered. Not until death is swallowed up in victory, and perennial light overflows the uttermost bounds of darkness, not until celestial glory clothes our bodies, can our souls be freed entirely from self and give themselves up to God. For until then souls are bound to bodies, if not by a vital connection of sense, still by natural affection; so that without their bodies they cannot attain to their perfect consummation, nor would they if they could. And although there is no defect in the soul itself before the restoration of its body, since it has already attained to the highest state of which it is by itself capable, yet the spirit would not yearn for reunion with the flesh if without the flesh it could be consummated.

And finally, Right dear in the sight of the Lord is the death of His saints' (Ps. 116.15). But if their death is precious, what must such a life as theirs be! No wonder that the body shall seem to add fresh glory to the spirit; for though it is weak and mortal, it has availed not a little for mutual help. How truly he spake who said, All things work together for good to them that love God' (Rom. 8.28). The body is a help to the soul that loves God, even when it is ill, even when it is dead, and all the more when it is raised again from the dead: for illness is an aid to penitence; death is the gate of rest; and the resurrection will bring consummation. So, rightly, the soul would not be perfected without the body, since she recognizes that in every condition it has been needful to her good.

The flesh then is a good and faithful comrade for a good soul: since even when it is a burden it assists; when the help ceases, the burden ceases too; and when once more the assistance begins, there is no longer a burden. The first state is toilsome, but fruitful; the second is idle, but not monotonous: the third is glorious. Hear how the Bridegroom in Canticles bids us to this threefold progress: Eat, O friends; drink, yea, drink abundantly, O beloved' (Cant. 5.1). He offers food to those who are laboring with bodily toil; then He calls the resting souls whose bodies are laid aside, to drink; and finally He urges those who have resumed their bodies to drink abundantly. Surely those He styles beloved' must overflow with charity; and that is the difference between them and the others, whom He calls not beloved' but friends'. Those who yet groan in the body are dear to Him, according to the love that they have; those released from the bonds of flesh are dearer because they have become readier and abler to love than hitherto. But beyond either of these classes are those whom He calls beloved': for they have received the second garment, that is, their glorified bodies, so that now nothing of self remains to hinder or disturb them, and they yield themselves eagerly and entirely to loving God. This cannot be so with the others; for the first have the weight of the body to bear, and the second desires the body again with something of selfish expectation.

At first then the faithful soul eats her bread, but alas! in the sweat of her face. Dwelling in the flesh, she walks as yet by faith, which must work through love. As faith without works is dead, so work itself is food for her; even as our Lord saith, My meat is to do the will of Him that sent Me' (John 4.34). When the flesh is laid aside, she eats no more the bread of carefulness, but is allowed to drink deeply of the wine of love, as if after a repast. But the wine is not yet unmingled; even as the Bridegroom saith in another place, I have drunk My wine with My milk' (Cant. 5.1). For the soul mixes with the wine of God's love the milk of natural affection, that is, the desire for her body and its glorification. She glows with the wine of holy love which she has drunk; but she is not yet all on fire, for she has tempered the potency of that wine with milk. The unmingled wine would enrapture the soul and make her wholly unconscious of self; but here is no such transport for she is still desirous of her body. When that desire is appeased, when the one lack is supplied, what should hinder her then from yielding herself utterly to God, losing her own likeness and being made like unto Him? At last she attains to that chalice of the heavenly wisdom, of which it is written, My cup shall be full.' Now indeed she is refreshed with the abundance of the house of God, where all selfish, carking care is done away, and where, for ever safe, she drinks the fruit of the vine, new and pure, with Christ in the Kingdom of His Father (Matt. 26.29).

It is Wisdom who spreads this threefold supper where all the repast is love; Wisdom who feeds the toilers, who gives drink to those who rest, who floods with rapture those that reign with Christ. Even as at an earthly banquet custom and nature serve meat first and then wine, so here. Before death, while we are still in mortal flesh, we eat the labors of our hands, we swallow with an effort the food so gained; but after death, we shall begin eagerly to drink in the spiritual life and finally, reunited to our bodies, and rejoicing in fullness of delight, we shall be refreshed with immortality. This is what the Bridegroom means when He saith: Eat, O friends; drink, yea, drink abundantly, O beloved.' Eat before death; begin to drink after death; drink abundantly after the resurrection. Rightly are they called beloved who have drunk abundantly of love; rightly do they drink abundantly who are worthy to be brought to the marriage supper of the Lamb, eating and drinking at His table in His Kingdom (Rev. 19.9; Luke 22.30). At that supper, He shall present to Himself a glorious Church, not having spot, or wrinkle, or any such thing (Eph. 5.27). Then truly shall He refresh His beloved; then He shall give them drink of His pleasures, as out of the river (Ps. 36.8). While the Bridegroom clasps the Bride in tender, pure embrace, then the rivers of the flood thereof shall make glad the city of God (Ps. 46.4). And this refers to the Son of God Himself, who will come forth and serve them, even as He hath promised; so that in that day the righteous shall be glad and rejoice before God: they shall also be merry and joyful (Ps. 68.3). Here indeed is appeasement without weariness: here never-quenched thirst for knowledge, without distress; here eternal and infinite desire which knows no want; here, finally, is that sober inebriation which comes not from drinking new wine but from enjoying God (Acts 2.13). The fourth degree of love is attained for ever when we love God only and supremely, when we do not even love ourselves except for God's sake; so that He Himself is the reward of them that love Him, the everlasting reward of an everlasting love.

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On Loving God
by St. Bernard of Clairvaux

Chapter XII. Of love: out of a letter to the Carthusians


I remember writing a letter to the holy Carthusian brethren, wherein I discussed these degrees of love, and spoke of charity in other words, although not in another sense, than here. It may be well to repeat a portion of that letter, since it is easier to copy than to dictate anew.

To love our neighbor's welfare as much as our own: that is true and sincere charity out of a pure heart, and of a good conscience, and of faith unfeigned (I Tim. 1.5). Whosoever loves his own prosperity only is proved thereby not to love good for its own sake, since he loves it on his own account. And so he cannot sing with the psalmist, O give thanks unto the Lord, for He is gracious' (Ps. 118.1). Such a man would praise God, not because He is goodness, but because He has been good to him: he could take to himself the reproach of the same writer, So long as Thou doest well unto him, he will speak good of Thee' (Ps. 49.18, Vulg.). One praises God because He is mighty, another because He is gracious, yet another solely because He is essential goodness. The first is a slave and fears for himself; the second is greedy, desiring further benefits; but the third is a son who honors his Father. He who fears, he who profits, are both concerned about self-interest. Only in the son is that charity which seeketh not her own (I Cor. 13.5). Wherefore I take this saying, The law of the Lord is an undefiled law, converting the soul' (Ps. 19.7) to be of charity; because charity alone is able to turn the soul away from love of self and of the world to pure love of God. Neither fear nor self-interest can convert the soul. They may change the appearance, perhaps even the conduct, but never the object of supreme desire. Sometimes a slave may do God's work; but because he does not toil voluntarily, he remains in bondage. So a mercenary may serve God, but because he puts a price on his service, he is enchained by his own greediness. For where there is self-interest there is isolation; and such isolation is like the dark corner of a room where dust and rust befoul. Fear is the motive which constrains the slave; greed binds the selfish man, by which he is tempted when he is drawn away by his own lust and enticed (James 1.14). But neither fear nor self-interest is undefiled, nor can they convert the soul. Only charity can convert the soul, freeing it from unworthy motives.

Next, I call it undefiled because it never keeps back anything of its own for itself. When a man boasts of nothing as his very own, surely all that he has is God's; and what is God's cannot be unclean. The undefiled law of the Lord is that love which bids men seek not their own, but every man another's wealth. It is called the law of the Lord as much because He lives in accordance with it as because no man has it except by gift from Him. Nor is it improper to say that even God lives by law, when that law is the law of love. For what preserves the glorious and ineffable Unity of the blessed Trinity, except love? Charity, the law of the Lord, joins the Three Persons into the unity of the Godhead and unites the holy Trinity in the bond of peace. Do not suppose me to imply that charity exists as an accidental quality of Deity; for whatever could be conceived of as wanting in the divine Nature is not God. No, it is the very substance of the Godhead; and my assertion is neither novel nor extraordinary, since St. John says, God is love' (I John 4.8). One may therefore say with truth that love is at once God and the gift of God, essential love imparting the quality of love. Where the word refers to the Giver, it is the name of His very being; where the gift is meant, it is the name of a quality. Love is the eternal law whereby the universe was created and is ruled. Since all things are ordered in measure and number and weight, and nothing is left outside the realm of law, that universal law cannot itself be without a law, which is itself. So love though it did not create itself, does surely govern itself by its own decree.

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On Loving God
by St. Bernard of Clairvaux

Chapter XIII. Of the law of self-will and desire, of slaves and hirelings

Furthermore, the slave and the hireling have a law, not from the Lord, but of their own contriving; the one does not love God, the other loves something else more than God. They have a law of their own, not of God, I say; yet it is subject to the law of the Lord. For though they can make laws for themselves, they cannot supplant the changeless order of the eternal law. Each man is a law unto himself, when he sets up his will against the universal law, perversely striving to rival his Creator, to be wholly independent, making his will his only law. What a heavy and burdensome yoke upon all the sons of Adam, bowing down our necks, so that our life draweth nigh unto hell. O wretched man that I am! Who shall deliver me from the body of this death?' (Rom. 7.24). I am weighed down, I am almost overwhelmed, so that If the Lord had not helped me, it had not failed but my soul had been put to silence' (Ps. 94.17). Job was groaning under this load when he lamented: Why hast Thou set me as a mark against Thee, so that I am a burden to myself?' (Job 7.20). He was a burden to himself through the law which was of his own devising: yet he could not escape God's law, for he was set as a mark against God. The eternal law of righteousness ordains that he who will not submit to God's sweet rule shall suffer the bitter tyranny of self: but he who wears the easy yoke and light burden of love (Matt. 11.30) will escape the intolerable weight of his own self-will. Wondrously and justly does that eternal law retain rebels in subjection, so that they are unable to escape. They are subject to God's power, yet deprived of happiness with Him, unable to dwell with God in light and rest and glory everlasting. O Lord my God, why dost Thou not pardon my transgression and take away mine iniquity?' (Job 7.21). Then freed from the weight of my own will, I can breathe easily under the light burden of love. I shall not be coerced by fear, nor allured by mercenary desires; for I shall be led by the Spirit of God, that free Spirit whereby Thy sons are led, which beareth witness with my spirit that I am among the children of God (Rom. 8.16). So shall I be under that law which is Thine; and as Thou art, so shall I be in the world. Whosoever do what the apostle bids, Owe no man anything, but to love one another' (Rom. 13.8), are doubtless even in this life conformed to God's likeness: they are neither slaves nor hirelings but sons.

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On Loving God
by St. Bernard of Clairvaux

Chapter XIV. Of the law of the love of sons


Now the children have their law, even though it is written, The law is not made for a righteous man' (I Tim. 1.9). For it must be remembered that there is one law having to do with the spirit of servitude, given to fear, and another with the spirit of liberty, given in tenderness. The children are not constrained by the first, yet they could not exist without the second: even as St. Paul writes, Ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father' (Rom. 8.15). And again to show that that same righteous man was not under the law, he says: To them that are under the law, I became as under the law, that I might gain them that are under the law; to them that are without law, as without law (being not without law to God, but under the law to Christ)' (I Cor. 9.20f). So it is rightly said, not that the righteous do not have a law, but, The law is not made for a righteous man', that is, it is not imposed on rebels but freely given to those willingly obedient, by Him whose goodness established it. Wherefore the Lord saith meekly: Take My yoke upon you', which may be paraphrased thus: I do not force it on you, if you are reluctant; but if you will you may bear it. Otherwise it will be weariness, not rest, that you shall find for your souls.'

Love is a good and pleasant law; it is not only easy to bear, but it makes the laws of slaves and hirelings tolerable; not destroying but completing them; as the Lord saith: I am not come to destroy the law, but to fulfill' (Matt. 5.17). It tempers the fear of the slave, it regulates the desires of the hireling, it mitigates the severity of each. Love is never without fear, but it is godly fear. Love is never without desire, but it is lawful desire. So love perfects the law of service by infusing devotion; it perfects the law of wages by restraining covetousness. Devotion mixed with fear does not destroy it, but purges it. Then the burden of fear which was intolerable while it was only servile, becomes tolerable; and the fear itself remains ever pure and filial. For though we read: Perfect love casteth out fear' (I John 4.18), we understand by that the suffering which is never absent from servile fear, the cause being put for the effect, as often elsewhere. So, too, self-interest is restrained within due bounds when love supervenes; for then it rejects evil things altogether, prefers better things to those merely good, and cares for the good only on account of the better. In like manner, by God's grace, it will come about that man will love his body and all things pertaining to his body, for the sake of his soul. He will love his soul for God's sake; and he will love God for Himself alone.

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On Loving God
by St. Bernard of Clairvaux

Chapter XV. Of the four degrees of love, and of the blessed state of the heavenly fatherland


Nevertheless, since we are carnal and are born of the lust of the flesh, it must be that our desire and our love shall have its beginning in the flesh. But rightly guided by the grace of God through these degrees, it will have its consummation in the spirit: for that was not first which is spiritual but that which is natural; and afterward that which is spiritual (I Cor. 15.46). And we must bear the image of the earthy first, before we can bear the image of the heavenly. At first, man loves himself for his own sake. That is the flesh, which can appreciate nothing beyond itself. Next, he perceives that he cannot exist by himself, and so begins by faith to seek after God, and to love Him as something necessary to his own welfare. That is the second degree, to love God, not for God's sake, but selfishly. But when he has learned to worship God and to seek Him aright, meditating on God, reading God's Word, praying and obeying His commandments, he comes gradually to know what God is, and finds Him altogether lovely. So, having tasted and seen how gracious the Lord is (Ps. 34.8), he advances to the third degree, when he loves God, not merely as his benefactor but as God. Surely he must remain long in this state; and I know not whether it would be possible to make further progress in this life to that fourth degree and perfect condition wherein man loves himself solely for God's sake. Let any who have attained so far bear record; I confess it seems beyond my powers. Doubtless it will be reached when the good and faithful servant shall have entered into the joy of his Lord (Matt. 25.21), and been satisfied with the plenteousness of God's house (Ps. 36.8). For then in wondrous wise he will forget himself and as if delivered from self, he will grow wholly God's. Joined unto the Lord, he will then be one spirit with Him (I Cor. 6.17). This was what the prophet meant, I think, when he said: ' I will go forth in the strength of the Lord God: and will make mention of Thy righteousness only' (Ps. 71.16). Surely he knew that when he should go forth in the spiritual strength of the Lord, he would have been freed from the infirmities of the flesh, and would have nothing carnal to think of, but would be wholly filled in his spirit with the righteousness of the Lord.

In that day the members of Christ can say of themselves what St. Paul testified concerning their Head: Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more' (II Cor. 5.16). None shall thereafter know himself after the flesh; for flesh and blood cannot inherit the Kingdom of God' (I Cor. 15.50). Not that there will be no true substance of the flesh, but all carnal needs will be taken away, and the love of the flesh will be swallowed up in the love of the spirit, so that our weak human affections will be made divinely strong. Then the net of charity which as it is drawn through the great and wide sea doth not cease to gather every kind of fish, will be drawn to the shore; and the bad will be cast away, while only the good will be kept (Matt. 13.48). In this life the net of all-including love gathers every kind of fish into its wide folds, becoming all things to all men, sharing adversity or prosperity, rejoicing with them that do rejoice, and weeping with them that weep (Rom. 12.15). But when the net is drawn to shore, whatever causes pain will be rejected, like the bad fish, while only what is pleasant and joyous will be kept. Do you not recall how St. Paul said: Who is weak and I am not weak? Who is offended and I burn not?' And yet weakness and offense were far from him. So too he bewailed many which had sinned already and had not repented, though he was neither the sinner nor the penitent. But there is a city made glad by the rivers of the flood of grace (Ps. 46.4), and whose gates the Lord loveth more than all the dwellings of Jacob (Ps. 87.2). In it is no place for lamentation over those condemned to everlasting fire, prepared for the devil and his angels (Matt. 25.41). In these earthly dwellings, though men may rejoice, yet they have still other battles to fight, other mortal perils to undergo. But in the heavenly Fatherland no sorrow nor sadness can enter: as it is written, The habitation of all rejoicing ones is in Thee' (Ps. 87. 7, Vulg.); and again, Everlasting joy shall be unto them' (Isa. 61.7). Nor could they recall things piteous, for then they will make mention of God's righteousness only. Accordingly, there will be no need for the exercise of compassion, for no misery will be there to inspire pity.